English
Sa. Generally, each chakra has bindus, like Avadhuti (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：The one who is free from defilements) is threaded through, there are sixteen bindus, therefore there are sixteen joys, gathering and guiding downwards, connected with union. That is, summarized as four. If grasped by skillful means, these substantial grasps appear to be filled with the taste of illusory, uncontaminated bliss. Therefore, one should practice by skillfully manifesting true bliss. If one is not skilled in skillful means, one will become a heretic and a city of the womb. In the center where the four channels of the heart are connected, the indestructible bindu is connected with the essence of the five pure elements. If one meditates without grasping with skillful means, the result will be the joy and bliss of the four dhyanas, if one realizes it, one will have the uncontaminated manifestation of wisdom. Outside the bindu, like before, there is an eight-spoked wheel. If the bindu is manifested by skillful means, it is connected with and experienced as the sixteen joys. The first two, fire and wind, of entering are not the support. The fourth and the fourth, that is, sixteen, is the enjoyment wheel, the enjoyment of desire. It is the support for enjoying common bliss. The two, Dharmakaya and Nirmanakaya, generate uncontaminated bliss, filling and pouring out jewels, the edge of the pond is the left and right channels. The three channels gather together, it is the sign of the knot that runs through, touching the edge of the fire wheel. The two bindus, left and right, gather in the central channel, therefore the two channels have no door. The common bliss and uncommon bliss of all sentient beings' continuums. All bliss should be experienced. For both skillful means and wisdom, the bindu where the left, right, and central channels gather is the best of bliss. One of the sixteen petals of the throat chakra of enjoyment is the tongue, it enjoys taste. This is also the bliss gathered in the center is grasped by the tip. The eight bindus of the heart's Dharma wheel gather into four essences, initially connected with the essence of great bliss. Connected with it, it coils in the left and right channels, and after sinking into the central channel, it is the channel that drips downwards. The coiling bindu plays in the four wheels and abides in the four joys. The crown chakra is the wheel of great bliss. From where it drips, the lower one also drips from there. The bliss wheel pervades and reverses upwards, reaching the door, the three channels and the body grow with bliss. The channel of bliss.
Chinese
气脉明觉之精华，以无别自生乐增盛，气次第融入智慧，无漏精华之精髓，混合体验乃金刚亲母之相。凝结为明点，无有流动的明点，充满无生灭之乐味而恒常安住时，三界显现为大智慧。为气血疾病所困之明觉之外境，如实确定解释之一贯性。无有次第，如实明朗之界中，能自在前往。能胜任禅定，远离障碍违缘。喉为受用轮，恒常享用欲乐之味，乃欲界。头脑大乐为无色界。何以故？身体遍满安乐，具有无安乐实物之精华。因此，共同与特殊之安乐生起之殊胜因，即生起、遍布与无分别。受用安乐如虚空般遍布，汇集于此，具有明点。乃清净法身无为之自性。轮回与涅槃皆显现为自明大乐。于秘密方便之确定中，了知六续之处所与受用处所等不可舍弃。涅槃之身语意。无有他处可期，因一切显有皆圆满为大乐之坛城故。༈ 未成就之境，以自心所思之结合禅定，即证悟之境。与生起次第相应，以智慧之缓和眼光迎请，因无有显现而为意愿。以自之分别心衡量彼等混合，乃结合分别。因此，是以造作之方便结合。与真实不符，故不入于如实之实物中。于造作之影像中显现。于真实道之义上，以专注而行。譬如真实之猴子与造作之猴面具。以彼分别念，不成就真实事物之义。因此，了知造作之坛城后，不入而应舍弃。༈ 教法之后，自心本性于六境中生起，此乃大圆满之坛城。
English
The essence of the clarity of the prana-mind, increased by the unseparated self-originated bliss. The prana gradually dissolves into wisdom, the essence of the unpolluted essence. Experiencing the mixture is like Vajra Consort. Coalescing into bindus, the non-flowing bindus, filled with the taste of bliss without arising or ceasing, and constantly abiding, the three realms appear as great wisdom. The external environment of the mind afflicted by diseases of prana and blood, the consistency of determining and explaining as it is. Without sequence, in the realm of clarity as it is, one can freely go. Being capable of samadhi, free from obstacles and adverse conditions. The throat is the enjoyment wheel, constantly enjoying the taste of desire, which is the desire realm. The great bliss of the brain is the formless realm. Why? Because the body is pervaded by bliss and has the essence of no blissful entity. Therefore, the supreme cause of the arising of common and special bliss is arising, pervading, and non-discrimination. Enjoyment and bliss pervade like the sky, gathering there, possessing bindus. It is the pure Dharmakaya, the unconditioned nature. Both samsara and nirvana appear as self-aware great bliss. In the certainty of secret means, understanding that the places of the six tantras and the places of enjoyment, etc., are not to be abandoned. The body, speech, and mind of nirvana. There is no other place to hope for, because all phenomena and existence are complete as the mandala of great bliss. ༈ In an unaccomplished state, the samadhi of combining one's own thoughts, which is the state of realization. Corresponding to the generation stage, inviting with the gentle eyes of wisdom, because there is no manifestation, it is a wish. Measuring their mixture with one's own discriminating mind is combining discrimination. Therefore, it is combining by artificial means. It does not conform to reality, so it does not enter into the real thing as it is. Manifesting in an artificial image. On the meaning of the true path, proceeding with focus. For example, a real monkey and an artificial monkey mask. With that discrimination, the meaning of the real thing is not accomplished. Therefore, knowing the artificial mandala, one should abandon it without entering. ༈ After the teachings, one's own mind-essence arises in the six objects, this is the mandala of the Great Perfection.
Chinese
仅仅是未加修饰的如实显现。 然而，由于无法解脱，对于这个耳传的口诀，过去的瑜伽士们应该同样非常认真地对待。 对于什么呢？颜色鲜艳、形状清晰的色，以及无法言说的，显现为既已把握又未把握的两种声音。 脱离事物，即无自性，是美味、香气以及其他气味。 口中的舌头，即六味，虽然从未经修饰的明点法界中显现，但仍处于其自身的状态。 触觉，如柔软、粗糙等各种显现，从明点中显现，法界本身融合，由于没有婆伽的分别，所以是空性。 各种念头和觉知在那上面显现，一切都聚集在那上面，所有这些法都是大乐的坛城，数量是六根。 虽然显现为六种，但大乐是无偏颇的，处于一种状态。 如果进入并证悟这些，就会进入无边无际的自生智慧。 而且，这并非像某些人那样书写或生起，因此这是自性未加修饰的坛城，是自生的。 此中有内外之分，象征意义的关联，以及自性觉悟至上的两位导师。 现象和存在作为象征存在，导师能够使意义本身从其自身中解脱并使他人解脱。 具备甚深证悟的殊胜智慧，获得不共的等持。 抛弃听闻声闻和独觉等见行低劣的思维，具备通晓此殊胜见修一切的智慧。 由于提炼了所有教法的精华，未触及勤作的乘，处于乘的顶峰。 包括善逝之子菩萨和持明者，以及果位低劣的佛陀。 都渴望得到这个总集灌顶，虽然具备功德，但不分别，对众生充满慈悲。 断除了内在的烦恼和神人的污垢，远离二取，抛弃世间名利的八法。 先前精通一切乘，发愿，道路无误地清净，是所有教言的主人。 具备智慧和信心，共同和特殊的精进尤为殊胜。 无误地证悟意义，传承三者的血脉，金刚桥梁未曾断绝。 能够辨别什么样的法器，知道以什么来调伏他人之心。
English
It is only the unadulterated, directly manifested. However, since it does not liberate, yogis of the past should also be very diligent with this ear-transmitted instruction. For what? The color is bright and the shape is clear, and what is beyond expression appears as both grasped and not grasped sounds. Devoid of substance, that is, without self-nature, is the smell of deliciousness, fragrance, and others. The tongue in the mouth, that is, the six tastes, although it arises from the unadulterated bindu-dhātu, it remains in its own state. Touch, such as soft and rough, etc., various manifestations arise from the bindu, the dhātu itself is integrated, and because there is no separation of bhaga, it is emptiness. Various thoughts and awareness arise on it, and all dharmas are gathered on it, all of which are the mandala of great bliss, the number is the six roots. Although it appears as six, great bliss is impartial, in a state of oneness. If you enter and realize these, you will enter the endless self-born wisdom. Moreover, this is not written or generated like some, so this is the self-established mandala of unadulterated nature. Here there are outer and inner, the connection of symbolic meaning, and two supreme teachers of self-awareness. Phenomena and existence exist as symbols, and the teacher is able to liberate the meaning itself from itself and liberate others. Possessing the supreme wisdom of profound realization, attaining uncommon samādhi. Abandoning the minds of inferior views and practices such as hearers and solitary realizers, possessing the wisdom to know all the views and practices of this specialty. Because the essence of all the teachings has been extracted, the vehicle of effort has not been touched, and it is at the top of the vehicle. Including the Sugata's sons, Bodhisattvas, and Vidyadharas, and even Buddhas with inferior results. All long for this general empowerment, and although they have virtues, they do not discriminate and are full of compassion for beings. Having abandoned inner afflictions and the defilements of gods and humans, being free from dualistic grasping, abandoning the eight worldly dharmas of fame and gain. Having previously studied all the vehicles, made aspirations, and purified the path without error, is the master of all the precepts. Possessing wisdom and faith, and particularly excelling in common and special diligence. Unmistakenly realizing the meaning, the lineage of the three families of transmission, the vajra bridge has not been broken. Able to discern what kind of vessel is suitable, and knowing the measure of the mind by which to tame others.
Chinese
对于上、中、下三种根器的人，相应地进行秘密宣讲，而不是对其他人。就这样。对于具器者，给予最殊胜的精华，是慈悲的主人。像这样具有功德的殊胜上师，通过信心等来摄受。即使遇到困难，也要以生命和身体为代价来守护，即使失去生命，也要用心来守护上师。为什么呢？因为像这样守护的弟子是诸佛之子，是佛法的继承人。无误的上师的意义是：自己的心性显现为三世的佛陀和导师，依赖于证悟，所以是万物的自性。因此，一切都显现为自明，并且聚集为国王。如果证悟了它，就是佛陀；如果未证悟，就是一切众生的事物。因为后一个念头跟随前一个念头，所以金刚上师无需努力就能圆满伟大的功德，是珍宝之主。如果不证悟心性，就无法成佛，所以是诸佛的上师。因为它显现为一切，所以被称为普作王，是自明大智慧。这个自心是三世一切诸佛，无始无终地尊崇，并不散乱地守护。因为没有不被自明智慧所掌控的，所以这位国王，一切法都是密咒，因为拥有不灭的宝藏，所以是宝藏的持有者。教法如海，法蕴远离言语，以体验来宣说的上师。证悟一个就能证悟一切，是诀窍珍宝宝藏的主人。自性消除刻意造作的黑暗，所以是明亮的智慧明灯。因此，对于世间的八乘和一切念头，以造作和真实的方式来示现的导师。上师是金刚珍宝心。因此，对于未造作的弟子，示现未造作的意义。上师自身显现为佛陀，是万物的实相。如果不具备这一点，那么无论外在的上师如何教导，都无法解脱，所以是殊胜的金刚上师。愿吉祥！弟子如其所愿般成熟，因为证悟了珍宝心的自性。一切法的自性无偏颇地显现，并且是事物的实相。颠倒的本身就是自生王，具有他的印记。金刚桥梁永不中断，是它的造作和真实