Chinese
当它消融于无自性时，根、血、气息和暖热，先前的和后来的都安住。诸流动逐渐变得越来越细微，燃烧成光而安住。像这样，气息等四者燃烧成光，变为无自性，仅仅安住于虚空之形时，并非三界各自独立的智慧任运成就，根脉孔穴显现为虚空之形。那即是明点，菩提心，智慧，遍布广大，即是普贤王如来，乃是法身。因此，这被称为开启法界清明的机会。接下来，秘密的智慧是，作为明点，是本初佛母的自性，那是法界。它位于何处呢？位于脐轮，在二脉和六十脉的中央，安住于日轮之上。一切从明点中生起，是方便父。明点无自性，是智慧母。像这样，智慧与方便无别，等入于明点，一切三界都从那个明点中生起。一切都成为寂静二元的广大坛城，那就是明点，法界。观视它，因为它自然成就为五种智慧的自性。上方大精华的热气向下放射和燃烧，上下消融，那光芒消融于心脏的大精华中的热气。通过这样做，上方精华的明点被激发燃烧成光，气息的精华燃烧成光，变成光明的明点，气息的根基消失，变得越来越弱，没有流动，因此果也没有流动。安住于大乐之处，是供养。然后，那个大精华的光芒与喉间的明点结合并消融。它位于何处呢？位于六脉和十脉的中央，安住于莲花的莲须之上。下方之热激发它，燃烧成光，以大喜悦之味，从任运成就中不移动，因此被称为增强大乐。最后，所知境和所取境的念头止息，那就是光明的明点，因此被称为念头止息的智慧。通过它的福德，那些境明点没有自性，如幻象般自显现，那喜乐之光，是嬉戏，通过它的一切喜乐，触及安住于大乐之处的目标明点。三十二脉
English
When it dissolves into non-inherent nature, the roots, blood, breath, and warmth, both previous and subsequent, abide. All the flows gradually become finer and finer, blazing into light and abiding. Thus, when the four, such as breath, blaze into light and become non-inherent, merely abiding in the form of space, the wisdom that is not separate from the three realms, spontaneously accomplished, the root-channels appear like the form of space. That itself is the bindu, the mind of enlightenment, wisdom, all-pervading, is Samantabhadra, the Dharmakaya. Therefore, this is called opening the opportunity for clarity of the Dharmadhatu. Next, the secret wisdom is that the bindu, as the nature of the Primordial Mother, is the Dharmadhatu. Where does it reside? It resides in the navel chakra, in the center of the two and sixty channels, on the sun disc. Everything arises from the bindu, is the father of means. The bindu is without inherent nature, is the mother of wisdom. Like that, wisdom and means are inseparable, absorbed into the bindu, and all three realms arise from that bindu. Everything becomes a vast mandala of peaceful duality, that is the bindu, the Dharmadhatu. Look at it, because it naturally accomplishes as the nature of the five wisdoms. The heat of the great essence above radiates and burns downward, dissolving up and down, and that light dissolves into the heat of the great essence of the heart. By doing so, the bindu of the essence above is stimulated to blaze into light, the essence of breath blazes into light, becoming a luminous drop, the basis of breath disappears, becoming weaker and without flow, therefore the fruit is also without flow. Abiding in the place of great bliss is an offering. Then, the light of that great essence joins and dissolves into the bindu at the throat. Where does it reside? It resides in the center of the six and ten channels, abiding on the pistil of the lotus. The heat from below stimulates it, blazing into light, and with the taste of great joy, it does not move from spontaneous accomplishment, therefore it is called strengthening great bliss. Finally, the thoughts of knowable objects and graspable objects cease, that is the luminous bindu, therefore it is called the wisdom of ceasing thoughts. Through its merit, those object-bindus are without inherent nature, self-appearing as illusions, that light of bliss is play, through all its bliss, it touches the target-bindu residing in the place of great bliss. Thirty-two channels
Chinese
在息轮的中央，在虚空行者的中央，月亮上的明点菩提心，安住在那个平等之界中。 那个明点是所有佛的本体，也是一切之主，法身之方。 十方和四时都在坛城中显现圆满，因此，身语意三者以及功德事业二者，都真实地安住在明点中。 然而，喉间的明点之光照到大乐明点上，融化成光，变成普遍的形式，成为大乐之长，三界一切都变得无别，生出智慧虚空之形，成为法身。 一切都安住在自性之中，这样一来，就能同时见到所有佛的面容。 没有福分的人进入秘密方便道，所安住的是有相之乐，自明大乐。 以明妃之业和三摩地，以及享用智慧天女所生之乐来象征。 长时间一起生起的喜乐被证悟。 乐是智慧光明而不分别，空性二者双运。 即使获得了金刚持的地位。 也无法见到究竟的意义。 譬如国王和他的部分是不一样的。 识等由根等缘所生，是为忽然而生。 不能以自住自生的智慧来证悟。 执着于心，经过思考，就不能证悟自明本来安住的意义。 就像对天神和快乐等执着为实有，经过思考和执着，就不能见到本来无造作的任运自成，那唯一的自明大乐的意义。 获得自己究竟地的字轮，在无造作的地上，以造作的地。 如前所说，次第或同时进入，就像以王法而达到究竟。 所有具有因果的乘达到究竟，阿努瑜伽也是。 自性之显现是法界和智慧明觉无别的，大乐。 错觉的显现和所化眷属的显现二者，由于对自性和道路的各种错觉，是自续的。 善逝的显
English
In the center of the wheel of peace, in the center of the sky-goers, the bindu of bodhicitta on the moon, abides in that equal realm. That bindu is the essence of all Buddhas, and it is the lord of all, the aspect of the Dharmakaya. In the ten directions and four times, it is also manifested perfectly in the mandala, so the three kayas, speech, and mind, and the two qualities and activities, all truly abide in the bindu. However, the light of the bindu in the throat strikes the bindu of great bliss, melts into light, becomes a universal form, becomes the length of great bliss, all three realms become inseparable, and the form of wisdom space is born, becoming the Dharmakaya. Everything abides in its own essence, and in this way, one can see the faces of all Buddhas at once. Those without merit enter the secret path of means, and what abides is the bliss of having a support, that self-aware great bliss. It is symbolized by the bliss arising from the actions of consorts and samadhi, and from enjoying the wisdom goddesses. The joy that arises together for a long time is realized. Bliss is wisdom, clear and non-conceptual, the union of emptiness and clarity. Even if one attains the state of Vajradhara. One cannot see the ultimate meaning. For example, a king and his parts are different. Consciousness and so on are produced by conditions such as the senses, and are therefore accidental. One cannot realize the self-abiding, self-born wisdom itself. By clinging to the mind and thinking, one cannot realize the meaning of self-awareness abiding from the beginning. Just as by clinging to gods and happiness as real, through thought and attachment, one cannot see the spontaneously accomplished, uncreated, the meaning of that unique great self-awareness. Having obtained the wheel of letters of one's own ultimate ground, on the uncreated ground, with an artificial ground. As mentioned before, entering gradually or simultaneously, is like reaching the end through royal law. All vehicles with cause and effect reach the end, and Anu Yoga is also. The manifestation of self-nature is the great bliss of the Dharmadhatu and wisdom awareness being inseparable. The manifestation of delusion and the manifestation of the disciples to be tamed, due to various delusions about self-nature and the path, are self-continuing. The manifestation of the Sugatas
Chinese
其为法界如是之性，不作意而明，且已证悟。复次，自性显现乃轮回涅槃诸法生起之基，本即存在。善逝之显现乃是道之现证果。所化眷属之显现乃教法应机而显现，且为趣入之道。༈。彼道有外在天众之生起次第，内在气脉明点，秘密为灌顶与触禁三者所依。如是于真如自性顿然趣入，瑜伽之见行次第亦与嘛哈相同。以次第趣入之方式，将明觉之力量生起为智慧幻身，不为外缘所夺而坚固之后，于圆满天众之相中修习，且亦应趣入无念之义法性。各自以不同之信愿，于内五轮之乐，亦如嘛哈之时所说般修习。以秘密明妃之乐而证悟，以忆念修习彼义。༈。彼等道之果乃是界与智慧无二，普贤无别之地。虽得各自所欲之自地果，然未证得大圆满故，亦非究竟之果。故以勤作欲证悟此，然以茫然无措、无有偏颇之智慧，及执持偏颇之不证悟，秘密不作意之上师处，乃八乘。非以勤作之二十四河流趣入之道所能获得。༈。以业力故，六道众生之器情各自执着之显现各不相同，于自相续视为合理且执为真实，外道以各自之思想执为断灭，故与义相违。八乘以各自之经论意愿，于无偏之界中视为有偏颇。智慧者于外，誓言者于内，于无有之大明点中，特意作收放。于显现自性且恒常不存在者，以各自之恶见执着。于自生之智慧果中，以道之因寻求。于不作意之法性，非四句亦非六边，然以执持任何边际之心而于方所中寻伺。以道不可行之果三身
English
That is the nature of Dharmadhatu as it is, clear without contrivance, and realized in the mind. Moreover, the appearance of self-nature is the basis for the arising of all phenomena of samsara and nirvana, existing from the beginning. The appearance of the Sugata is the fruit of the path's manifestation. The appearance of the disciples to be tamed is that the teachings appear in accordance with their minds, and it is the path of entry. ༈. That path has the outer generation stage of deities, the inner channels, winds, and bindus, and the secret is the reliance on the three: empowerment, touch, and prohibition. Likewise, entering directly into Suchness and the stages of yoga's view and practice are similar to Maha. In the manner of entering sequentially, the power of awareness is generated as the illusory body of wisdom, and after becoming stable without being robbed by conditions, one should meditate on the form of the complete deity and also enter into the non-conceptual meaning of Dharmata. According to each person's different inclinations, the bliss of the five inner chakras is also meditated upon as taught in the context of Maha. Realizing through the bliss of the secret consort, one meditates on that meaning with mindfulness. ༈. The fruit of those paths is the inseparability of realm and wisdom, the ground of Samantabhadra without distinction. Although one obtains the fruit of one's own desired self-ground, it is not the ultimate fruit because Dzogchen has not been realized. Therefore, by striving to realize this, with bewildered, impartial wisdom and the non-realization of holding onto partiality, the secret, uncontrived Lama Sa is the Eight Vehicles. It is not obtained by the path of the twenty-four rivers of striving. ༈. Due to the power of karma, the appearances of the six realms' containers and contents, each clinging to their own, are different, and they consider it reasonable and true to their own minds. Outsiders, with their own thoughts, cling to annihilation, thus contradicting the meaning. The Eight Vehicles, with their own scriptural and logical desires, view the impartial realm as biased. The wise ones outwardly and the samaya-holders inwardly intentionally gather and disperse the great bindu that is nowhere. They fixate with their own evil views on what reveals the nature and is constantly non-existent. In the fruit of self-arisen wisdom itself, they seek with the cause of the path. In the uncontrived Dharmata, which is neither the four extremes nor the six limits, they speculate in a direction with a mind that clings to any extreme. The three kayas, the fruit that cannot be traversed by the path,
Chinese
从本自俱生，因八道行进而不知安住于自身无行，故被蒙蔽。因此，对于未造作之事物，以各自的邪分别执着的意识，无论如何执持、如何观察，也无法确定。因此，对于无能所二取的大自在，不作观察，安住于本性上师所开示之义，即能通达。对于不可观察之心性作观察，如道次第中所说：若入观察，则为分别之基。如是正直，然非通达其义，如从海螺中见一月之外之二月。如是说。 耶谢桑瓦续中，于所缘境之耽著邪分别作功用，开示秘密义之第四品。 秘密之通达方便，从彼时起，何者以金刚萨埵充满，如来遍照金刚如何如是请问。 大悲主，以您先前所说，聚集于轮涅之众所证悟者，即是何者自性心之自性，离边，本初即周遍安住。于各自之所见境耽著，六道于自利颠倒，常断增益三者，及于自欲之义，以八乘之门作功用。彼真实心之自性不证悟，故说为秘密。 导师三身无有偏袒之执着，故所诠能诠之名言解脱，故为秘密。三轮一切皆秘密，彼即是彼等之外，有何殊胜之方便能知彼义。若无人能证悟，则语自在遍照您亦，如何证悟一切秘密。如是请问。 尔时，语自在者垂赐教言。 无为大圆满之大乘心性，超越言说之音声与施设之名言，虽离言说，然于一切言说之体性中显现，故具器者欲证悟彼真实无为之义者，以不共之正理，于证悟法性不欺惑之三量，彼即是阐明之因，且作为证悟之方便而宣说，即是宣说远离作为与勤作之圆满教证。