English
Now, that which is liberated from the two extremes is the great primordial ground. Secondly, regarding the faults of other schools asserting that samsara and nirvana are different, there are two. Firstly, the fault of samsara and nirvana having different natures is: Thus, the cause of nirvana and the cause of samsara, the two, do not have inherently different entities. The reality is the mind of bodhi, the union of the two truths, and on the supreme entity, there is no samsara, nirvana, good, bad, etc. If it is said that the respective natures of samsara and nirvana are definitely different substances, then samsara also cannot be rectified of its faults by the correct path, because it is different. Secondly, the fault of different entities with an example is: The Buddha who proceeds on the correct path and sentient beings with wrong conceptions, if their entities become different by nature, then that difference cannot rectify the faults of samsara and transform it into nirvana. For example, if offerings are made to a plum, the desired needs like precious jewels will not arise; similarly, nirvana will not arise from samsara. Secondly, the way of being deluded by not realizing it is: Therefore, samsara and nirvana are inseparable, even if it is so, due to the sudden conceptual proliferation of thoughts, it appears to be deluded in this way. 1. Cause: Co-emergent ignorance does not recognize its own nature, and various wrong conceptions are established by the ignorance of pervasive imputation, which is like the cause of samsara. 2. Karma: Due to the three karmas of good, evil, and neutral, and the eight causes of the five root afflictions of pervasive imputation. 3. The way of samsara: The external twelve links of dependent origination are: Samsara occurs in the manner of six branches related to the cause and six branches related to the result. The internal twelve links of dependent origination are: From ignorance to action, consciousness, name and form, six sense sources, contact, feeling, craving, grasping, becoming, birth, and old age and death, these twelve are repeated in the state of samsara like a wheel. 4. Result: The external container world and the internal sentient beings' bodies, enjoyments, desires, etc., are all different. Although they temporarily appear as happiness, they are tormented by the suffering of momentary change, the body and mind are exhausted, and they are separated from the path of omniscience. 5. Time: Samsara is without beginning, and from the equality of the four times, time is always diminishing. 6. Repetition: The nature is the Sugata-garbha.
Chinese
觉知安住于自身。初者有二。初者如下门如灰烬：以“ཨེ” (藏文) 表示的佛母莲花，门为三角形，庭院为四方形，生处为半月形，空乐之尖端为圆形，是为处所。为了显示父之金刚杵顶端，世俗谛的明点安住于“ཝཾ” (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺) 字之形，是为导师。从“མ་དཱ་ན་མ་ནུ་”之声中，约束心意，进入具有三种认识的律仪，因此成为名称概念的律仪，从体验秘密觉知的触乐的层面来说，是为眷属。从“པ་ར་མ་ཡཱ་ན་”来说，作为方便的乘，通过十六大乐生起俱生智于相续中，是为真实义的乘，是为法。如是体验彼智慧之时，无法标明此时，因此是圆满具足之时，其即与佛母的空密相合。二者如上门如讲续之海：心间安住于“ཨེ” (藏文) 等四种事业之形，是为处所。其心髓，五大之五气精华的盒中，有导师眷属等。其中，中央有明点安住于“ཝཾ” (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺) 字之形，是为导师。若从“མ་ནུ་”之声中引出，则为“ཡེད”，即阿赖耶识，意，染污意，五门之识安住于四脉瓣，是为眷属。若从“ཡཱ་བར་མ་ཐ་ཡ་ན་”之声中引出，则从修持上门之道中，智慧显现为空性之形，是为真实义之法。彼时，远离生灭住三者之相，是不可思议的圆满具足之时。论基之词义。如是五种圆满具足之时，能引出怛特罗，即续之义，因此是论基。二、为了完全了知续之义，实物安住于自性中，有二：解脱道和方便道。初者有二。初者，主要安住于自身：如是续之义，安住于心间法轮中，前方，法性之三脉，白色圆形之中，明点以不分别之方式安住，是大空性之三摩地；右方，智慧之脉一根，黄色四方形之中，明点不间断地安住，是大悲幻化；左方，功德之脉一根，红色
English
The knowing abides in itself. The first has two parts. The first, the lower gate like ashes: The lotus of the mother represented by "ཨེ" (Tibetan), the door is triangular, the courtyard is square, the birthplace is crescent-shaped, and the tip of the blissful space is round, which is the place. To show the tip of the father's vajra, the relative bodhicitta abides in the form of the letter "ཝཾ" (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, literal meaning: Vam), which is the teacher to show the clarity of bliss. From the sound of "མ་དཱ་ན་མ་ནུ་", the mind is restrained, and entering the discipline with three kinds of knowledge, it becomes the discipline of name and concept, and from the aspect of experiencing the tactile bliss of secret consciousness, it is the retinue. From "པ་ར་མ་ཡཱ་ན་", as the vehicle of means, the innate wisdom arises in the continuum through the sixteen great joys, which is the vehicle of definitive meaning, which is the Dharma. When that wisdom is experienced in this way, it cannot be marked as this time, so it is the time of perfect fulfillment, which is united with the secret space of the mother. The second is like the ocean of explanatory tantras for the upper gate: In the heart, "ཨེ" (Tibetan) and other shapes of the four activities abide, which is the place. Its essence, in the box of the essence of the five winds of the five elements, there are teachers and retinues. Among them, in the center, the bodhicitta abides in the form of the letter "ཝཾ" (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, literal meaning: Vam), which is the teacher. If it is drawn from the sound of "མ་ནུ་", it is "ཡེད", that is, Alaya consciousness, mind, afflicted mind, and the consciousness of the five gates abide in the four petals, which is the retinue. If it is drawn from the sound of "ཡཱ་བར་མ་ཐ་ཡ་ན་", then from practicing the path of the upper gate, wisdom manifests as the form of space, which is the Dharma of definitive meaning. At that time, it is the inconceivable time of perfect fulfillment, free from the characteristics of arising, ceasing, and abiding. The etymology of the topic. The time when these five perfections are complete brings out the meaning of tantra, so it is the topic. Second, in order to fully understand the meaning of the tantra, the object abides in its own nature, there are two: the path of liberation and the path of means. The first has two parts. The first, the main one abides in itself: That is, the meaning of the tantra abides in the wheel of Dharma in the heart, in front, the three channels of Dharma nature, in the white circle, the bodhicitta abides in a non-conceptual way, which is the samadhi of great emptiness; on the right, one wisdom channel, in the yellow square, the bodhicitta abides uninterruptedly, which is the illusion of great compassion; on the left, one merit channel, red in color.
Chinese
在弯月之中，明点遍布，是为一印。背后，三种脉运作睡眠昏沉，是为自续脉，形状三角形，红黑色，以多种明点的形式存在，是为戏印之定。如是，此八脉瓣的本体，以四瑜伽的次第自然成就，以证悟和串习的结合而显现。 第二，显示诸条件安住于自身，如内四业安住于心间法轮之情形：如上门所说，心间法轮的四种脉瓣，即四脉，是明点的容器。此四脉中，右侧是法性脉，光白色，形状圆形；前方是智慧脉，光黄色，形状方形；左侧是功德脉，光红色，形状弯月形；后方是自续脉，光红黑色，形状三角形。此为四业之安住。 修持安住于自身之情形：法性脉的明点是如是之本体，是为修持；智慧脉的明点是普现之本体，是为近修；功德脉的明点是一印之本体，是为成办；自续脉的明点是戏印之定的本体，是为大成办。如是，自然具有。 又是如何圆满之情形：脉瓣充满明点，是为修持；由此生起安乐，是为近修；如是认识后而修持，是为成办；安乐增长，现量体验，是为大成办。 坛城安住于自身之情形：心间的四脉瓣，或将其分开，由此分出的法性脉和功德脉各有三，共六。智慧脉和自续脉不分开，故为二。此具八瓣之室罗那，即脉之坛城，是持有大乐智慧之精华，故为坛城。 火供：在三岔路口是让（藏文：རྃ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）。在骨架路口是扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）。由此运转，火燃起。右侧的脉罗摩是倾倒器。左侧的姜玛是倾注器。中央的阿瓦都帝是火神。智慧精华是烧施神。烦恼等分别念之集合是烧施物。如是，火供也是耶。
English
The bindu residing pervadingly in the crescent moon is the One Seal. Behind, the three channels that function in sleep and drowsiness are the Self-Existing Channel, which exists in the form of a red-black triangle with various bindus, is the Samadhi of the Playful Seal. Thus, the essence of these eight petals is that the path of the Four Yogas is naturally accomplished in sequence, and it is manifested through the practice of realization and familiarity. Secondly, showing that all conditions abide within oneself, such as how the Four Activities abide within the Dharma Wheel of the heart: According to the upper gate, the four types of channels of the Dharma Wheel of the heart, which are the vessels for bindus, are the four channels. Among these channels, the right one is the Dharma Nature Channel, with white light and a round shape; the front one is the Wisdom Channel, with yellow light and a square shape; the left one is the Quality Channel, with red light and a crescent shape; the back one is the Self-Existing Channel, with red-black light and a triangular shape. These are the abodes of the Four Activities. How the recitation and accomplishment abide within oneself: The bindu of the Dharma Nature Channel is the essence of Suchness, which is recitation; the bindu of the Wisdom Channel is the essence of All-Appearance, which is near-recitation; the bindu of the Quality Channel is the essence of the One Seal, which is accomplishment; the bindu of the Self-Existing Channel is the essence of the Samadhi of the Playful Seal, which is great accomplishment. Thus, it is naturally endowed. Furthermore, how is it perfected? The channel petals filled with bindus are recitation; the arising of bliss from that is near-recitation; thus, recognizing and practicing it is accomplishment; the increase of bliss, experiencing it directly, is great accomplishment. How the mandala abides within oneself: The four channel petals of the heart, or if they are divided, the Dharma Nature Channel and the Quality Channel each have three branches, totaling six. The Wisdom Channel and the Self-Existing Channel are not divided, so there are two. This Śiraṇa with eight petals, which is the mandala of the channels, holds the essence of Great Bliss Wisdom, therefore it is the mandala. Fire Offering: At the crossroads is Raṃ (藏文：རྃ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Raṃ). At the frame crossroads is Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yaṃ). Moved by this, the fire blazes. The Roma channel on the right is the pouring vessel. The Kyaṅma on the left is the filling vessel. The central Avadhūti is the fire deity. The essence of wisdom is the burnt offering deity. The collection of afflictions and so on are the burnt substances. Thus, the fire offering is also Ye.
Chinese
安住且具足于自性。四种事业如内所示安住于四个脉轮之方式：肛门处风轮为半月形，脐部水轮为圆形，心间土轮为方形，隐处火轮为三角形，或者脐部为土，心间为水，喉咙为火，头顶为风，如是四处安住四大的同时，也安住着四种事业。如四种事业如秘密下门所示，于佛母秘密之虚空中，门为三角形等，以四事业之形状自然具足，此亦为四种事业。灌顶安住于自性之方式：安住者为所依之脉，所依者为明点等，外为利益之十灌顶，内为力量进入之五灌顶，秘密深奥之三灌顶，如是诸灌顶自然具足。若细致区分，第一是八识聚安住于五智为头饰，左右二脉如悬挂之幡幢般安住为发髻，四脉轮中方便智慧之字鬘交错安住为花鬘，从头顶的ཧཾ་字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： 吽）起，遍布身体头尾的脉络连接为盔甲，不遮蔽诸识与根，自明为眉间痣，分别念安住于本尊坛城为手印，大脑大乐轮之花瓣依止于ཧཾ་字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： 吽）如伞骨为伞，脉处四轮充满明点为宝瓶，五誓言自然安住且受用饮食，饮食五字自然安住为心要灌顶。第二是：耳脉之量处听到声音，以明点之形式存在为听闻之（灌顶），从喉咙和舌头发出声音，明点元音字母和ༀ་（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思： 嗡）安住为讲说之（灌顶），阿瓦都帝，以及不坏命脉明点不分别念为禅修之（灌顶），心之四脉瓣中，四事业任运成就，且以四肢行事为事业之（灌顶），行持所有脉和明点之事业，五肢圆满五部和诸法于自身，因此金刚国王教传遍布之灌顶安住于自性。第三是：所有脉瓣皆充满菩提心为秘密之（灌顶），从中生起大乐为智慧智慧之（灌顶），彼即乐空双运为第四灌顶。供养安住于自性：秘密供养是方便智慧平等进入之喜乐所牵引之自性