English
All things are gathered into the uncreated bindu wheel, which is the essence or main ornament. The container and its contents are beyond thought and expression, it is the nature of the great bindu. Whatever signs and thoughts arise from it, are the immeasurable gods appearing as blazing body forms, possessing palaces without direction. Because the blessings of primordial greatness are perfectly accomplished, consecration is not needed, it naturally increases. All self and others are clear from the nature of self-arisen wisdom, and without wavering, so it does not slowly enter, there is no arising or entering. The appearing existence slowly arises, that itself is clear as the great self, so there is no creation of the Kawa Tsi slowness. The essence is without scope and shape, but the nature of the play appears as scope and shape, so it is completely perfect here. ༈ In this self-arisen essence slowness, the nature of the four activities is completely shown, all qualities are spontaneously accomplished, so it is a square increasing. In the great self-aware wisdom light, samsara and nirvana are all gathered without remainder, so it is the complete slowness of the crescent power. Destroying all conceptual thoughts and clinging afflictions, so it is the complete triangular fierce palace. For the realization of the nature of reality, the self-arisen and clinging to subject and object naturally pacify, so it is the complete great peaceful palace. The blazing flame of wisdom, at the time of nature and realization, the great wrathful one who destroys the three self-existing entities is also complete here. Those slowness that are spoken and appear, clearly and brightly dissolve into light. The great light is also complete, non-dually dissolving and gathering, possessing the nature of bindu. ༈ The great god of Vajra Sun, this is the true nature, it is the great mandala itself. That itself is the basis or self of all the limitless mandalas that abide falsely, such as peaceful and wrathful ones. The activities of limitless vehicles are all accomplished, in the true great mandala, realizing and without entering into it, manifestly accomplishing, the true and supreme union is entering into all slowness. ༈ Thus, although all abide in the nature of the great slowness, first the bodhisattva yogi, if not indicated by the special means of the true and realized lama, cannot be liberated. Like a king's son wandering as a commoner. In the nature of reality itself.
Chinese
不了解其体性。如果想要了解它，那么自性是三界有寂轮回的自性，也是寂灭的自性。因此，轮回与涅槃无余，瑜伽士的觉性圆满为一之轮，于灌顶时开示。一切显有以三触合于自性之觉性，开示三身圆满之坛城：阿赖耶是大法身，圆满受用是与他者不混杂的无明染污意，六识是广大之化身。共同乘与庸常之贪欲五烦恼即是五部，此亦于灌顶时，心之莲花，融入识，法身之精华唯一，自性之证悟亦显现为明点唯一。总之，觉性之差别，无论生起何种念头，如虚空般无边的一切，皆如轮回清净之窍诀，如水之泡沫般开示。如胜者之微尘般的世间灯。证悟彼心性之心性，是珍宝坛城，无有边际与中心，乃是密严刹土，无有边际。如果证悟，那么所有音声之相，亦显现为无尽庄严轮之语。所有殊胜之色，圆满显现为身之坛城。所有念头心之运行，皆显现为无尽庄严轮之意，对于未证悟者，以言词如此开示。如是证悟，则器情念觉一切皆是智慧坛城。无量奇妙之殊胜坛城。三时三界轮回之自性或体性，如所说般，因未证悟，执着于贪欲六烦恼之体性，即是六道轮回之有情。心法之轮脉乃是六道种子六者之自性而安住。自性之珍宝心轮，以其自性，因漏尽而具有寂灭之体性。从顶轮起，左右中三脉汇聚于法轮之中心，乃是不坏明点，五清净汇聚为一。法性，功德，智慧，自续四脉，明点清净与不清净二者皆具
English
Its nature is not understood. If one wishes to understand it, then self-nature is the nature of the three realms, samsara and nirvana, and it is the nature of cessation. Therefore, all of samsara and nirvana are the wheel in which the knowledge of the yogi is perfected as one, as taught at the time of empowerment. All appearances and existence are shown as the mandala in which the three kayas are perfected in the knowledge of self-nature through the three junctions: the alaya is the great dharmakaya, perfect enjoyment is the ignorance and afflicted mind that is not mixed with others, and the six aggregates are the great nirmanakaya. The common vehicle and the five ordinary desires and afflictions are the five families, and at the time of empowerment, the lotus of the heart, the consciousness, is absorbed into the essence of the dharmakaya, and the realization of self-nature also appears as a single bindu. In short, all the distinctions of consciousness, whatever thoughts arise, are limitless like the sky, and are taught as the key instruction for emptying samsara, like a bubble of water. Worlds are like the dust of the victorious ones. The very nature of mind that realizes citta is a precious mandala, without beginning or end, which is the great Akanishta, limitless. If realized, then the appearance of all sounds is also clear as the speech of the wheel of inexhaustible adornment. All supreme forms are perfectly clear as the mandala of the body. All the movements of thought and mind are clear as the mind of the wheel of inexhaustible adornment, and for those who have not realized it, it is taught in words. Thus, by realizing this, all phenomena, thoughts, and awareness are wisdom mandalas. The supreme, wondrous, and excellent mandala. The nature or characteristics of the three times and three realms of samsara, as explained, are not realized, so clinging to the nature of the six desires and afflictions is the sentient being who abides in the six realms of samsara. The channels of the heart's dharma wheel abide as the nature of the six seeds of the six realms. That precious wheel of citta, by its very nature, has the nature of nirvana because defilements are exhausted. From the crown of the head, the right, left, and central channels converge at the center of the dharmacakra, which is the indestructible bindu, the union of five pure elements into one. Dharmata, qualities, wisdom, and self-existing four channels, the bindu with both pure and impure aspects.
Chinese
五种清净的明点即是五种智慧的明点之心。从八支脉的上部生出的明点，具有有漏无漏二者的自性，如果不能领悟成为共同特殊的现识，就会清净与不清净相混杂。特别是与凡庸的六根之路相连，如果脱离清净，就会导致根不全。如果以方便摄持这些各种各样的境，就能从自己的安乐明点中生起。如果没有摄持，清净是外境，识是内在的，虽然显现为各自不同的相状，但就像虚空一样，是由显现本身来区分的。也就是说，这也融入了无二智慧安乐的明点之中。位于心脏中央脉结的明点呈圆形。从花瓣向八方分出。在某些魔门中，有轮回的六个种子，以及心间 ཧཱུྃ་ཨཱཿ （藏文，梵文天城体：हुं आ，梵文罗马拟音：hūṃ ā，汉语字面意思：吽 阿），语 ཨཱོཾ་ （藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），身。产生过去，有些则是睡眠之处。这两个明点遍布，各自的能力不会欺骗。中央的明点中，有阿赖耶识和不动的风，因为不向他处流动，所以不会改变，如果改变，就会结束寿命。那就是短音字母ཨ་ （藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）不动的自性，在转移时会向外显现。与具备脉精的它相连，散发出八个明点。以方便汇聚于中央并观看，自生智慧，一切都以虚空之形产生，是安乐的精华。它本身盘绕在无戏论的明点中，以汇聚的方式存在。汇聚心脏八脉顶端的是法轮。像法轮一样呈圆形，形状就像螺旋一样依次盘绕。与五种现识和五种清净根相连，在获得果位的时期，与清净精华相连的是法身。如果证悟，就是自然成就的佛果坛城，超越言说的是化身。安住大乐的32脉，具备八十种好和八种随好，自性圆满的是报身。༈ 脐轮是化身的轮，是安住方式的轮，是色界。从边缘汇聚的中央明点的名字是“老母之口”。将顶轮对准心间，是像蛇道或螺旋一样盘绕的形状。
English
The five pure bindus are the mind of the five wisdom bindus. The bindu that arises from the upper part of the eight branch channels has the nature of both contaminated and uncontaminated. If it is not realized as the common and special manifest consciousness, the pure and impure will be mixed. In particular, it is connected to the path of the six ordinary senses. If it is separated from purity, it will lead to incomplete senses. If these various objects are grasped by skillful means, they can arise from one's own bliss bindu. If they are not grasped, purity is the external object, and consciousness is internal. Although they appear as distinct characteristics, they are distinguished by the appearance itself, like the realm of space. That is, it also merges into the bindu of non-dual wisdom bliss. The bindu at the central channel knot of the heart is round in shape. The petals branch out in eight directions. In some demon gates, there are the six seeds of samsara, and the heart ཧཱུྃ་ཨཱཿ (Tibetan, Devanagari: हुं आ, Romanized Sanskrit: hūṃ ā, Literal Chinese meaning: Hum Ah), speech ཨཱོཾ་ (Tibetan, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om), and body. They generate the past, and some are places of sleep. These two bindus pervade, and their respective powers are unfailing. In the central bindu, there is the alaya consciousness and the immovable wind. Because it does not flow elsewhere, it does not change. If it changes, it will end life. That is the short vowel letter ཨ་ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), the nature of immovability, which appears outward at the time of transference. Connected to it, which possesses the channel essence, eight radiating bindus emanate. Gathered in the center by skillful means and viewed, self-born wisdom, all arise in the form of space, is the essence of bliss. It itself coils in the bindu of non-elaboration and exists in a state of gathering. The tip where the eight channels of the heart converge is the chakra. It is round like a chakra, and its shape coils sequentially like a spiral. Connected to the five manifest consciousnesses and the five pure senses, in the time of attaining the fruit, connected to the pure essence is the Dharmakaya. If realized, it is the spontaneously accomplished mandala of the Buddha fruit, beyond expression is the Nirmanakaya. The 32 channels of great bliss reside, possessing the eighty marks and eighty minor marks, the nature of perfection is the Sambhogakaya. ༈ The navel chakra is the wheel of emanation, the wheel of the mode of abiding, the form realm. The name of the central bindu gathered from the edges is "the mouth of the old mother." Aligning the crown chakra with the heart, it is a shape coiled like a snake path or a spiral.
Chinese
萨。一般来说，每个轮都有明点，如阿瓦都帝（藏文：ཨ་ཝ་དྷུ་ཏི་，梵文天城体： अवधूत，梵文罗马拟音：Avadhūta，汉语字面意思：离垢者）贯穿，有十六个明点，因此有十六喜，向下收摄和引导，与和合相连。即概括为四。如果被方便所掌握，这些实执显现为充满幻化无漏之乐的味道。因此，应以善巧方便显现真实之乐而行持。若不善巧方便，则会变成外道和胎儿的城市。心间的四脉相连的中央，不坏明点与五种精华相连。若不以方便摄持而修习，则果为四禅定的喜乐，若证悟则具有智慧的无漏显现。明点之外如前一样有八辐轮。如果用方便使明点显现，则与十六喜相连并体验。入定的最初火风二者不是所依。第四和第四即十六是受用轮，是欲望的受用。是享用共同之乐的所依。法身和化身二者产生无漏之乐，以珍宝充满倾倒，水池的边缘是左右脉。三脉汇聚，是贯穿的结的标志，接触火轮的边缘。左右二明点汇聚于中脉，因此二脉没有门。一切有情相续的共同之乐和不共之乐。一切之乐都应体验。方便智慧二者，左右中三脉汇聚的明点是安乐之最。喉轮受用十六瓣之一是舌头，它受用味道。这也是汇聚于中央的安乐被顶端所抓住。心间法轮的八明点汇聚为四精华，最初与大乐精华相连。与其相连，它在左右二脉中盘绕，沉入中脉后是向下滴落的脉。盘绕的明点在四轮中嬉戏并安住四喜。顶轮是大乐之轮。从哪里滴落，下面的也从哪里滴落。安乐轮遍布并向上逆转，到达门口，三脉和身体因安乐而增长。安乐之脉。