Chinese
四个位置是心、隐处、喉咙、肚脐和无行处。五大是水、火、土、风四座山。因为有四种形状，所以事业息增怀诛按顺序结合。秘密虚空具备四种事业是：房子的三角形是诛法，门的四方形是增法，出生处月牙形是怀法，各种结的圆形是息法，四种事业自然具备。明点修持是法性根本明点，其自性是定，即是修持。智慧总持近修持，功德广大是成办，自续果位大成办。安住于脉和依于脉的明点，安住权位的方式有三种。第一，利益的十种权位安住如下：八识自性智慧五顶饰，左右发髻、肉髻、独髻安住。周遍于一切的内部是明点之鬘，一千三百俱胝盔甲遍布脉身。秘密根识的聚集是，增减神人安住在闲暇处。顶轮大乐伞盖之相，身体如同宝瓶与法相合。不舍欲望受用为心所用，五蕴精华五智慧。第二，能力权位安住是：耳的量脉明点之声，能听闻是听闻权。舌的明点是所说之义，能阐明是讲述权。心中的不坏明点是，忆念之所依是禅修权。手的明点是所作所为，能力是事业权，五根的自性，所作所为能力是金刚胜。第三，甚深的三种权位是：胜义无生秘密权，智慧自生世俗是，般若智慧权，双运乐空大乐权。不共住于自性，不会因加持而获得，因此安住于自性。秘密的欲望是：日月美貌的色天女，哈斯名声的声音天女，以乐满足的香天女，体验安乐的味天女，三界聚集的触天女。内部的欲望是：从脉中降下色等等。分别的果实一切都安住于自身为身和智慧。以何种方法呢？贪欲即下门，三界嬉戏的乐、明、无分别智慧所证悟的相是甘露。
English
The four places are the heart, the secret place, the throat, the navel, and the place of no going. The elements are the four mountains of water, fire, earth, and wind. Because there are four shapes, the activities of pacifying, increasing, empowering, and wrathful are combined in order. The secret space possesses four activities: the triangle of the house is the wrathful activity, the square of the door is the increasing activity, the crescent shape of the birthplace is the empowering activity, and the round shape of various knots is the pacifying activity, the four activities are naturally possessed. Bindu practice is the bindu of the fundamental nature of reality, its essence is samadhi, which is practice. Wisdom's total samadhi is near practice, accumulating qualities is accomplishment, realizing the fruit of one's own continuum is great accomplishment. The way the power resides in the channels and the bindus that rely on them is threefold. First, the ten powers of benefit reside as follows: the eight consciousnesses, the wisdom of self-nature, the five head ornaments, the braids on the left and right, the crest jewel, the single hair reside. Inside everything is a garland of bindus, thirteen million armors pervade the channel body. The collection of secret faculties is, increasing and decreasing gods and humans reside in leisure. The crown of the head is in the form of a great bliss umbrella, the body itself is like a vase in accordance with the Dharma. Without abandoning desires, one uses them as the mind, the five essences of the five elements are the five wisdoms. Second, the power of ability resides as: the sound of the bindu in the ear's measure channel, the ability to hear is the power of hearing. The bindu of the tongue is the meaning of what is said, the ability to clarify is the power of speaking. The indestructible bindu in the heart is, the support of memory is the power of meditation. The bindu of the hand is what is done and acted upon, the ability is the power of activity, the nature of the five limbs, the ability to do and act is Vajra Victory. Third, the three profound powers are: the ultimate unborn secret power, the wisdom of self-arising is the conventional, the power of discriminating wisdom, the power of union, bliss, and great bliss. If it does not reside in one's own nature, it will not be obtained by empowerment, therefore it resides in one's own nature. The secret desires are: the goddess of form with the beauty of the sun and moon, the goddess of sound with the fame of Has, the goddess of smell satisfied with pleasure, the goddess of taste experiencing bliss, the goddess of touch gathering the three realms. The inner desires are: the descent of form from the channels, and so on. The fruits of conceptualization all reside in oneself as body and wisdom. By what method? Attachment, that is, the lower door, the aspect of bliss, clarity, and non-conceptuality realized by the wisdom of the three realms playing is nectar.
Chinese
通过压制而显现为本尊，内部上，通过四个顶轮的调伏之业，以胜义光明压制分别念而显现为本尊。这是通过观修自性的事业之显现而起作用。本体是法，从原始以来就是自证的，自性安住为本尊，即法性的理。通过积累众多而形成蕴，从无作中各自执持自性而形成界，开启了生起名言之门，因此是处。圆满是从誓言而来的法，大手印。这些是比喻、意义三者依次结合，或者说三个比喻的意义都是证悟之集合显现为本尊，并且也结合为对所化之士的本体显现任何形象。第二，关于胜义谛的实相。有六个核心意义，即本体是：七轮是显现可能的本体之因。表示方式是离思绝言，无生且远离一切戏论。从分类上说，定义是：因为是所知一切意义中最殊胜的，所以是胜义。或者说，因为智慧是胜义的对境，所以是胜义的意义。因为不欺骗且确定，所以是词的用法。详细的分类是七轮。如果将它归纳，则是自性和，智慧、果是胜义谛。第一，法性是离戏论的，第二，证悟它的智慧上，安立了境、名、有境。第三，果是佛陀的，五种功德，即证悟它的果。有两种能成立，第一是：显现可能的本体自性之因，能成立的周遍三相也，在其他的教证和口诀中很明显。从系缚中，觉性和诸法全部是，因为从无相中产生的缘故。胜义是因，世俗是果。第二，无生的能成立之，有四种理，在其他地方很明显。中间是指，虽然三种真谛的所说之义没有次第，但在所说之词的次第中，先显示世俗谛，然后显示胜义谛。所成立的是意义中最殊胜的，佛陀的五身、语、意、功德、事业是果胜义谛，因为是证悟胜义谛的果的缘故。如实证悟法界之智慧是胜义谛，因为是了解胜义谛的缘故。法性远离边际是界胜义谛，因为是自己的本体的缘故。它本身
English
Through suppression, it appears as a deity. Internally, through the work of taming and subduing the four chakras of the four doors, the ultimate luminosity suppresses conceptualization, and thus appears as a deity. This functions through the appearance of the activity of meditating on one's own nature. The essence is Dharma, self-realized from the beginning. One's own nature abides as a deity, which is the reasoning of Dharmata. Aggregates are formed through accumulating many. Elements are formed by holding their own characteristics from non-action. The doors of arising consciousness are opened, hence they are sense bases. Completion is Dharma from vows, the Great Seal. These are the three examples and meanings applied sequentially, or the meaning of all three examples is that the collection of realizations appears as a deity, and it is also applied to whatever appears to the essence of those to be tamed. Secondly, regarding the ultimate state. There are six core meanings, the essence being: the seven circles are the cause of the essence of possible appearances. The way of representing it is beyond thought and expression, unborn and free from all elaboration. From the classification, the definition is: Because it is the most supreme of all knowable meanings, it is ultimate. Or, because wisdom is the object of the ultimate, it is the meaning of the ultimate. Because it is unfailing and certain, it is the usage of the word. The detailed classification is the seven circles. If it is summarized, it is self-nature and, wisdom and fruit are the ultimate truth. First, Dharmata is free from elaboration, second, on the wisdom that realizes it, objects, names, and object-possessors are established. Third, the fruit is of the Buddha, five qualities, which are the fruit of realizing it. There are two proofs, the first is: the cause of the essence of possible appearances, the pervading three aspects of the proof are also, clear in other scriptures and instructions. From the snare, awareness and all phenomena are, because they arise from the absence of characteristics. The ultimate is the cause, the conventional is the effect. Second, the proof of the unborn, there are four reasonings, which are clear elsewhere. "Intermediate" refers to, although there is no order to the meanings expressed by the three truths, in the order of the words expressing them, the conventional truth is shown first, and then the ultimate truth is shown. What is to be proven is the most supreme of meanings, the five bodies, speech, mind, qualities, and activities of the Buddha are the fruit, the ultimate truth, because they are the fruit of realizing the ultimate truth. The wisdom that realizes the Dharmadhatu without error is the ultimate truth, because it is what knows the ultimate truth. Dharmata, being free from extremes, is the ultimate realm, because it is its own essence. It itself
Chinese
关于“当下之体性”这一问题，一般来说，是分别念成为道，还是无分别念成为道呢？ 娘钦波的证悟成为道是不合理的，因为对于最后的最后，没有对治。如果说有金刚喻定，那么，它是分别念还是非分别念呢？如果它是分别念，那么可以断除它吗？有人说，这就像孩子生孩子一样，因为常法没有尽头，所以道会变成没有尽头，因此是不合理的。那么，应该怎样呢？从密宗究竟意义的角度来说，各自的意义无证悟，那才是成为道。那么，事物的意义存在于一切众生心中，那么一切众生岂不是可以毫不费力地解脱了吗？对此需要进行两种考察：如果说无分别的事物意义存在于相续中，那么就会导致解脱。如果说显现受用中存在，那么就会导致解脱。如果按照事物本身来说，那么周遍并不成立。如果按照第二种说法，那么真实在意义上并不成立，因为这里是事物意义的证悟成为道。对此，有些人说，证悟不是事物的意义，例如，见到白色的意识不是白色一样。这并不相同，因为证悟事物法性的因，不仅仅是经文和口诀所为，而且是所缘境不同的。事物本身以其自身为依据，被称为自证智。如《虚空藏经》所说：以自力而觉悟，法非从他生。又说：以关联故，为自之大方便，显现唯从自生。因此，事物意义的证悟才是成为道。如果说证悟本身就是分别念，那么，从正义总相的角度来说，以境为对境，可能是证悟。但在此，以殊胜根识以自性而证悟，所以不是分别念。这样一来，事物意义已经成佛，那本身本来就存在的是果，虽然是这样，但是因为不认识到是，而被颠倒的执着所遮蔽，将那不认识的认识到，遣除颠倒的执着，这就被称为以果为道。对此，有些人说，以果为道，是成熟的还是未成熟的成为道？如果是前者，那么将变得毫无意义。如果是后者，那么不就是果本身了吗？
English
Regarding the question of "the nature of the present moment," generally speaking, is it conceptual thought that becomes the path, or non-conceptual thought? It is unreasonable for Nyangchenpo's realization to become the path, because there is no antidote for the very last. If it is said that there is Vajra-like Samadhi, then is it conceptual or non-conceptual? If it is conceptual, then can it be abandoned? Some say that it is like a child giving birth to a child, because permanence has no end, so the path will become endless, therefore it is unreasonable. So, what should it be like? From the perspective of the ultimate meaning of Secret Mantra, the non-realization of individual meanings becomes the path. Then, since the meaning of things exists in the minds of all sentient beings, wouldn't all sentient beings be liberated effortlessly? Two investigations need to be done on this: If it is said that the meaning of non-conceptual things exists in the continuum, then it would lead to liberation. If it is said that it exists in manifest enjoyment, then it would lead to liberation. If according to the things themselves, then the pervasion is not established. If according to the second statement, then the truth is not established in meaning, because here it is the realization of the meaning of things that becomes the path. To this, some say that realization is not the meaning of things, for example, the consciousness of seeing white is not like white. This is not the same, because the cause of realizing the Dharma-nature of things is not only done by scriptures and instructions, but also the objects of focus are different. The thing itself relies on itself, and is called self-cognizant wisdom. As the Great Sky Treasure says: By one's own power, one awakens, Dharma does not arise from another. It also says: Because of connection, it is the great means for oneself, Manifestation only arises from oneself. Therefore, the realization of the meaning of things becomes the path. If it is said that realization itself is conceptual thought, then from the perspective of the general characteristics of definitive meaning, taking the object as the object, it may be realization. But here, the superior sense faculty realizes with its own characteristics, so it is not conceptual thought. In this way, the meaning of things has already become Buddha, and that which inherently exists is the result, although it is so, but because it is not recognized as being, it is obscured by inverted clinging, making the unrecognized recognized, and eliminating inverted clinging, this is called taking the result as the path. To this, some say, taking the result as the path, is it the ripened or unripened that becomes the path? If it is the former, then it will become meaningless. If it is the latter, then isn't it the result itself?