English
Because there is a desire. It is the same. That is, in the Compendium, it says: The nature of the space realm is limitless. The nature of the sentient being realm is also limitless. So it is said. Second, refuting the particular with a general fault: A person with a particularly stable dharma will not be liberated even by practicing, because the pervasive general is limitless. If asked, the answer has two parts: example and meaning. First, the meaning is: Even if the general does not exist, if liberation occurs through practice, then what? Because pervasiveness is not established. Second, the example is: In that case, the space of a hole has the nature of dharma, and should be limitless, because the space dependent on the pervasive great elements is limitless. It is the same. Third, even if confused, the path and fruit are not elsewhere, but reside in oneself, which has two aspects: Counting. First, briefly indicating by combining with an example, Explaining. Even if confused in this way, for example, a king's son wanders as a subject because he does not recognize himself, but the king's lineage and blood do not change, similarly, even if confused, it will not change into something other than the Buddha's lineage, therefore, the trace, that is, the path and the meaning to be attained, that fruit resides in oneself, because it is not elsewhere. For example, the enjoyment of the gods' magical delight, transforming and enjoying in oneself, similarly, the path and the fruit do not arise from elsewhere, but are the meaning of the inseparability of samsara and nirvana residing in oneself. That is, the way the three states of the inseparability of ultimate truth and conventional truth are arranged is as follows: Second, explaining the meaning in detail, which has three aspects: In the state of conventional truth body's objects, the path and fruit are not elsewhere, but reside in oneself; In the state of ultimate truth mind's objects, the path and fruit are not elsewhere, but reside in oneself; and in the state of inseparability, the path and fruit are not elsewhere, but reside in oneself. The first point has two aspects: The meaning of the lineage of the path's causal letters resides in oneself, and the fruit resides in oneself. The first point has two aspects: The letters reside in oneself, and the topic and the meaning of the lineage reside in oneself. The first point has two aspects: Counting. First, the letters of the meaning to be expressed reside in oneself, Explaining. In the heart, the essence of wisdom's bindu, having the shape of the Tibetan letter "bam," the five seed syllables of the five families Om (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal meaning: Om), Ah (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, literal meaning: Ah), Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum), Svaha (Tibetan: སྭཱ་ཧཱ་, Devanagari: स्वाहा, Romanized Sanskrit: svāhā, literal meaning: Svaha) reside, and the power of bliss and the five wisdoms
Chinese
因此，由于五种姓氏的身体显现而没有丝毫阻碍，所以被称为伟大的方法。它位于何处？它以自性，或隐或显的方式，存在于所有六道众生之中。此外，在灰烬中写到：五种心性的顶端，金刚、胜者、珍宝、法，智慧、种姓持有者、精华之身，确定执持秘密的咒语。如是说。第二，所表达的词语的字母存在于自身之中。正直。身体所处的脉轮，顶轮大乐，喉轮受用，心轮法，脐轮化身，这四个轮自身存在。这些脉轮的右侧是柔玛，左侧是强玛，中间是昆达玛这三者以生命树的方式依次存在于四个轮中。那么，四轮的脉络位置上，字母如何存在呢？也就是说，在顶轮大乐轮中，三十二根脉络如撑开的伞状般存在，其中心有明点，字母హం（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం）。脉络上有三十二个卡利语音字母。在喉轮受用轮中，十六根脉络如装在网中的瓶子般存在，其中心有红色的字母ཨཾ（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：अं）。脉络上有十六个阿利元音字母。在心轮法轮中，脉络如八瓣莲花般存在，其中心有字母ཧཱུྃ（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：हुं）。八根脉络上存在八个部类的首字母。在脐轮化身轮中，六十四根脉络如铺设的方格般存在，其中心有短音ཨ་（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：अ）和短竖线的形状。脉络上有三十二个语音字母和十六个元音字母，以顺时针和逆时针的方式存在。此外，在灰烬中写到：在自显身之轮上，自性语的坛城，以左右区分，分为八个部类。如是说。第二，作为讨论基础的续部意义存在于自身之中，分为两种。计数。第一，作为方法途径的讨论基础存在于自身之中，附带定义。正直。其中有两种。第一，下门的讨论基础是ཨེ་（藏文：ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：ए），是处所圆满，即佛母的虚空法界所生的三角形。བཾ་（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：वं）是导师圆满，即佛父的秘密金刚顶端的明点，以བཾ་（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：वं）的形状存在，由此使安乐显现。མ་（藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：म）是眷属圆满。
English
Therefore, because the bodies of the five families appear without any obstruction, it is called the Great Method. Where does it reside? It resides naturally, either implicitly or explicitly, in all six realms of beings. Furthermore, it is written in the ashes: At the head of the five citta-kham, Vajra, Victorious One, Jewel, Dharma, Wisdom, Lineage Holder, the essence of the body, the mantra that definitely holds the secret. Thus it is said. Second, the letters of the expressive words reside within themselves. Straightforward. The body's residing nadi-chakra, the crown chakra Great Bliss, the throat chakra Enjoyment, the heart chakra Dharma, the navel chakra Emanation, these four chakras reside within themselves. To the right of these nadi-chakras are Rolma, to the left are Kyangma, and in the center is Kundarma, these three sequentially reside in the four chakras as the life force. So, how do the letters reside in the nadi locations of the four chakras? That is, in the crown chakra Great Bliss chakra, thirty-two nadis reside like an open umbrella, and in the center is a bindu, the letter haṃ (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：हं) with its head pointing downwards. On the nadis reside thirty-two Kali sound letters. In the throat chakra Enjoyment chakra, sixteen nadis reside like a vase placed in a net, and in the center resides the red letter aṃ (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：अं). On the nadis reside sixteen Ali vowel letters. In the heart chakra Dharma chakra, the nadis reside like eight lotus petals, and in the center resides the letter hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：हुं). On the eight nadis reside the first letters of the eight categories. In the navel chakra Emanation chakra, sixty-four nadis reside like laid-out squares, and in the center is the shape of a short a (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：अ) with a short line. On the nadis reside thirty-two sound letters and sixteen vowel letters, existing in clockwise and counterclockwise directions. Furthermore, it is written in the ashes: On the wheel of the self-appearing body, the mandalas of the self-existing speech, distinguished by right and left, divided into eight categories. Thus it is said. Second, the tantric meaning, which is the basis of discussion, resides within itself, divided into two. Counting. First, the basis of discussion as the path of means resides within itself, along with its definition. Straightforward. There are two of these. First, the basis of discussion for the lower gate is e (藏文：ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：ए), which is the perfection of the place, the triangle born from the space-dharma of the Mother. vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：वं) is the perfection of the teacher, the bindu at the tip of the Father's secret vajra, existing in the shape of vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：वं), thereby making bliss manifest. ma (藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：म) is the perfection of the retinue.
Chinese
萨（ས་）是指，玛努（མ་ནུ་）即意识的各种显现等等，所有分别念的总集。亚（ཡ་）是指圆满的教法，即俱生乐的真实胜义菩提心本身。如此，圆满的讨论基础存在于明妃的虚空秘密处。这些也从灰烬中产生。这里，用“此”来表示接近，是具有埃（ཨེ་，梵文：E，罗马转写：E，汉语字面意思：埃）等四种空性的处所。是语言的显现，具有名称。显示具有邦（བཾ，梵文：Vaṃ，罗马转写：Vaṃ，汉语字面意思：邦）字形的明点。是玛达（མ་ཏ་）和玛努（མ་ནུ་）的合集。对于具有业力的那些识，想要通过清晰的理解来解释。萨（ས་）是声音，是真实义确定的续。亚（ཡ་）是大乘，就是这个。时间是不可思议的时间。那玛（ན་མ་）是它的名字。如是说。第二，上方门的讨论基础是：秘密的风所形成的框架，即心轮，具有八脉瓣的形状，是圆满的处所。在那里存在的智慧精华，不坏的明点，具有邦（བཾ，梵文：Vaṃ，罗马转写：Vaṃ，汉语字面意思：邦）字形，是显示者。位于四脉上的四种识是眷属。真实胜义的光明智慧是圆满的教法。也就是，在《海》中说：达玛扎卡（དྷརྨ་ཙཀྲ，梵文：Dharma-cakra，罗马转写：Dharma-cakra，汉语字面意思：法轮）是法界。下方的基础存在于埃（ཨེ་，梵文：E，罗马转写：E，汉语字面意思：埃）等形状中。不坏的明点具有邦（བཾ，梵文：Vaṃ，罗马转写：Vaṃ，汉语字面意思：邦）字形。具有自身显现的安乐。玛努（མ་ནུ་）是识，是意识等四者。汇集智慧的体验。因为智慧生于虚空之形，所以是巴拉玛尔塔（པ་ར་མཱརྠ，梵文：Paramārtha，罗马转写：Paramārtha，汉语字面意思：胜义），意义深奥。安乐的时刻，远离先后。存在于三时的一切自性中。如是说。如此，这两个自处的讨论基础，在道用的显现中，坦特罗（ཏནྟྲ，梵文：Tantra，罗马转写：Tantra，汉语字面意思：密续），即续的意义，显现乐空的智慧，因此称为讨论基础。第二，完全了解续义的所依存在于自身中。这有二种：解脱道存在于自身中，方便道存在于自身中。第一种又有两种：计数。第一，主要存在于自身中。引导。由该讨论基础所显示的续义道之主要，三摩地，在心轮的处所，右侧是法性脉，即定，前方是智慧脉，即昆定，左侧是功德脉，即独一印，二者的后方，在业性中，实物自续脉是广印。而且，在那四脉中，未证悟的有情
English
Sa means, Manu is the various manifestations of consciousness, etc., the totality of all conceptual thoughts. Ya means the perfect teaching, which is the very mind of co-emergent bliss, the ultimate bodhicitta itself. Thus, the perfect basis of discussion resides in the secret space of the consort. These also arise from ashes. Here, "this" is used to indicate proximity, which is the abode possessing the essence of the four forms such as E (ཨེ་，梵文：E，Romanization: E, literal meaning: E). It is the manifestation of speech, possessing a name. It displays the bindu with the form of Bam (བཾ，梵文：Vaṃ，Romanization: Vaṃ, literal meaning: Bam). It is the collection of Mata and Manu. For those consciousnesses possessing karma, one wishes to explain through clear understanding. Sa is the sound, the tantra that ascertains the true meaning. Ya is the Mahayana, this very one. Time is inconceivable time. Nama is its name. Thus it is said. Secondly, the basis of discussion for the upper gate is: the frame formed by the secret wind, the heart chakra, with the shape of eight petals, is the perfect place. The essence of wisdom existing there, the indestructible bindu, with the form of Bam (བཾ，梵文：Vaṃ，Romanization: Vaṃ, literal meaning: Bam), is the displayer. The four consciousnesses residing in the four channels are the retinue. The clear light wisdom of ultimate truth is the perfect teaching. Moreover, in the Ocean it is said: Dharmacakra (དྷརྨ་ཙཀྲ，梵文：Dharma-cakra，Romanization: Dharma-cakra, literal meaning: Wheel of Dharma) is the realm of Dharma. The lower base resides in the form of E (ཨེ་，梵文：E，Romanization: E, literal meaning: E) and so on. The indestructible bindu has the form of Bam (བཾ，梵文：Vaṃ，Romanization: Vaṃ, literal meaning: Bam). It possesses the clarity of bliss within itself. Manu is consciousness, the four such as mind. It gathers the experience of wisdom. Because wisdom arises from the form of space, it is Paramartha (པ་ར་མཱརྠ，梵文：Paramārtha，Romanization: Paramārtha, literal meaning: Ultimate meaning), profound in meaning. The moment of bliss, free from before and after. It resides in the nature of all three times. Thus it is said. Thus, these two bases of discussion in their own place, in the appearance of the path, Tantra (ཏནྟྲ，梵文：Tantra，Romanization: Tantra, literal meaning: Tantra), that is, the meaning of the tantra, manifests the wisdom of bliss and emptiness, therefore it is called the basis of discussion. Secondly, the object for fully understanding the meaning of the tantra resides within oneself. There are two types: the path of liberation resides within oneself, and the path of means resides within oneself. The first has two types: enumeration. First, the main one resides within oneself. Guidance. The main path of the tantric meaning shown by that basis of discussion, samadhi, in the place of the heart chakra, on the right is the channel of dharmata, which is Ting, in front is the wisdom channel, Kunting, on the left is the quality channel, the single mudra, and behind the two, in the karmic nature, the substantial self-continuum channel is the elaborate mudra. Moreover, in those four channels, the unenlightened sentient beings