Chinese
即，由嗔恨所造之业的眷属，如愤怒等，置于“度”（藏文：དུ，梵文天城体：dveṣa，梵文罗马拟音：dvesha，汉语字面意思：嗔恨）之上。 贪欲“布热”（藏文：བྲེ，梵文天城体：rāga，梵文罗马拟音：rāga，汉语字面意思：贪欲），我慢“阿”和“尼日”（藏文：ཨ་དང་ནྲྀ，梵文天城体：ahaṃkāra，梵文罗马拟音：ahaṃkāra，汉语字面意思：我慢），嫉妒“苏”（藏文：སུ，梵文天城体：īrṣyā，梵文罗马拟音：īrṣyā，汉语字面意思：嫉妒），愚痴“底日”（藏文：ཏྲི，梵文天城体：moha，梵文罗马拟音：moha，汉语字面意思：愚痴）之上。 证悟之时，智慧的自性功德，置于身语意三字之上。 其中，与身相关的观修本尊等，置于“嗡”（藏文：ༀ，梵文天城体：oṃ，梵文罗马拟音：oṃ，汉语字面意思：嗡）之上；念诵咒语等，置于“啊”（藏文：ཨཱཿ，梵文天城体：āḥ，梵文罗马拟音：āḥ，汉语字面意思：啊）之上；观修无分别等，置于“吽”（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）之上，从而净化所净之字及其上的习气。 这些也如《彼性》中所说：“于何如何，即与之混合。” 所谓的法性脉，有一道黄色光芒。如何呢？形状是圆的，状态如同熔化的水银，有熔化的油脂的形态。 心髓是“嗡”（藏文：ༀ，梵文天城体：oṃ，梵文罗马拟音：oṃ，汉语字面意思：嗡），种子字是“苏”和“底日”（藏文：སུ་དང་ཏྲི，梵文天城体：su，tri，梵文罗马拟音：su，tri，汉语字面意思：苏，底日）。这三者的颜色如同丝绸帐篷。 智慧脉有一道蓝色光芒。如何呢？形状是四方形的，如同拿着绳索或蛇盘绕着。状态如同李子串着玻璃珠。 心髓是“吽”（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽），种子字是“阿”和“尼日”（藏文：ཨ་དང་ནྲྀ，梵文天城体：a，nṛ，梵文罗马拟音：a，nṛ，汉语字面意思：阿，尼日）。 自性的脉有一道红色光芒。如何呢？形状是红色的半月形，状态如同草地上的水汽或树枝上的露珠。颜色如同熔化的铜，上面涂着红色的漆。 心髓是“啊”（藏文：ཨཱཿ，梵文天城体：āḥ，梵文罗马拟音：āḥ，汉语字面意思：啊），种子字是“布热”和“度”（藏文：བྲེ་དང་དུ，梵文天城体：rāga，dveṣa，梵文罗马拟音：rāga，dveṣa，汉语字面意思：贪欲，嗔恨）。 在未证悟之时，是轮回之因，即“阿尼日”等。 证悟之时，是智慧，即“嗡”等。 这两者混合，安住于菩提心的状态与上述相同，所以称为“混合”。 如是，四种脉中，阿赖耶识等诸识的安住方式也如《彼性》中所说：“四种差别六，八位于中央。” 所谓的法性、智慧、自性和功德四种脉。 差别是，黄色光芒中安住着阿赖耶识，蓝色光芒中安住着意的识，红色光芒中安住着烦恼意，红黑色光芒中安住着五根识。 黄色光芒是脉的精华，如同白色丝线般延续。蓝色光芒是气息的精华而延续。红色光芒是血液的精华而延续。红黑色光芒是五根脉的精华
English
That is, the retinue of actions done by anger, such as wrath, etc., are placed on 'Dve' (Tibetan: དུ, Sanskrit Devanagari: dveṣa, Sanskrit Romanization: dvesha, literal Chinese meaning: hatred). Desire 'Bre' (Tibetan: བྲེ, Sanskrit Devanagari: rāga, Sanskrit Romanization: rāga, literal Chinese meaning: desire), pride 'A' and 'Nri' (Tibetan: ཨ་དང་ནྲྀ, Sanskrit Devanagari: ahaṃkāra, Sanskrit Romanization: ahaṃkāra, literal Chinese meaning: pride), jealousy 'Su' (Tibetan: སུ, Sanskrit Devanagari: īrṣyā, Sanskrit Romanization: īrṣyā, literal Chinese meaning: jealousy), ignorance 'Tri' (Tibetan: ཏྲི, Sanskrit Devanagari: moha, Sanskrit Romanization: moha, literal Chinese meaning: ignorance). At the time of realization, the inherent qualities of wisdom are placed on the three letters of body, speech, and mind. Among these, those related to the body, such as meditating on deities, are placed on 'Om' (Tibetan: ༀ, Sanskrit Devanagari: oṃ, Sanskrit Romanization: oṃ, literal Chinese meaning: Om); reciting mantras, etc., are placed on 'Ah' (Tibetan: ཨཱཿ, Sanskrit Devanagari: āḥ, Sanskrit Romanization: āḥ, literal Chinese meaning: Ah); meditating on non-conceptualization, etc., are placed on 'Hum' (Tibetan: ཧཱུྃ, Sanskrit Devanagari: hūṃ, Sanskrit Romanization: hūṃ, literal Chinese meaning: Hum), thereby purifying all the letters to be purified and the imprints on them. These are also as stated in 'Thatness': 'Whatever is like what, mix it with that.' The so-called Dharma-nature channel has a yellow light. What is it like? Its shape is round, its state is like molten mercury, with the appearance of molten butter. The essence is 'Om' (Tibetan: ༀ, Sanskrit Devanagari: oṃ, Sanskrit Romanization: oṃ, literal Chinese meaning: Om), the seed syllables are 'Su' and 'Tri' (Tibetan: སུ་དང་ཏྲི, Sanskrit Devanagari: su, tri, Sanskrit Romanization: su, tri, literal Chinese meaning: Su, Tri). The color of these three is like a silk tent. The wisdom channel has a blue light. What is it like? Its shape is square, like holding a rope or a coiled snake. Its state is like a lychee strung with glass beads. The essence is 'Hum' (Tibetan: ཧཱུྃ, Sanskrit Devanagari: hūṃ, Sanskrit Romanization: hūṃ, literal Chinese meaning: Hum), the seed syllables are 'A' and 'Nri' (Tibetan: ཨ་དང་ནྲྀ, Sanskrit Devanagari: a, nṛ, Sanskrit Romanization: a, nṛ, literal Chinese meaning: A, Nri). The self-nature channel has a red light. What is it like? Its shape is a red crescent moon, its state is like the heat haze on the grass or dew on the branches. Its color is like molten copper with red lacquer on it. The essence is 'Ah' (Tibetan: ཨཱཿ, Sanskrit Devanagari: āḥ, Sanskrit Romanization: āḥ, literal Chinese meaning: Ah), the seed syllables are 'Bre' and 'Dve' (Tibetan: བྲེ་དང་དུ, Sanskrit Devanagari: rāga, dveṣa, Sanskrit Romanization: rāga, dveṣa, literal Chinese meaning: desire, hatred). In the time of non-realization, it is the cause of samsara, such as 'A Nri', etc. In the time of realization, it is wisdom, such as 'Om', etc. The state of these two mixing and abiding in Bodhicitta is the same as above, so it is called 'mixing'. Thus, in the four channels, the way the Alaya consciousness and other consciousnesses abide is also as stated in 'Thatness': 'Four kinds of distinctions, six, eight in the center.' The so-called Dharma-nature, wisdom, self-nature, and quality are the four channels. The distinction is that the Alaya consciousness abides in the yellow light, the mind consciousness abides in the blue light, the afflicted mind abides in the red light, and the five sense consciousnesses abide in the red-black light. The yellow light is the essence of the channel, continuing like a white silk thread. The blue light continues as the essence of breath. The red light continues as the essence of blood. The red-black light is the essence of the five sense channels.
Chinese
哦！在黄色光芒的旁边，安住着嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和苏德里两个。在蓝色光芒的中间，安住着吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）和阿尼两个。在红色光芒的中间，安住着阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）和布热度两个。红黑色光芒是那些的缺点和优点。其中，阿尼两个是气息的糟粕的因。苏德里两个是脉的糟粕的因。布热度两个是血的糟粕的因。而且，转生为天和人的两种，是依靠意的分别识而做，将种子播撒在阿和尼上。转生为旁生和非天的，是依靠阿赖耶识的分别识而做，将种子播撒在苏和德里上。转生为饿鬼和地狱的，是依靠五根识和烦恼意而做，将种子播撒在布热和度上。这样安住的，对于六道的一切众生来说，是作为自性而安住的。现在，在心间八脉的中央，如白丝般的脉的精华中，粗细如剖成十份的马尾，在其中，血的精华和气息的精华混合，具有五种颜色的光芒，极其微细，心性光明法身菩提心安住于此。如《名号赞》中所说：光芒美好燃烧光辉的幼兽。心间是法界的宫殿，在密严刹土中，薄伽梵五部佛普贤王如来恒常安住。而且，《二观察续》中说：身中安住大智慧，所有分别皆断除，遍及一切事物者，身住非从身所生。以及，如来藏也是如此。《宝性论》中说：圆满佛陀身是放射，以及如是无分别，具有种姓故有情，恒常具有如来藏。以及，《多哈藏》中说：何者安住于何者，彼等未曾在彼见，所有智者讲经论，未悟身体有佛陀。就是这个意思。这被称为智慧脉，当风心的精华全部汇集于此时，就会显现寂灭的刹土，任运成就的光明之屋，中阴智慧的明灯，下面
English
O! Next to the yellow light, Oṃ (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Oṃ) and Sutri both abide. In the middle of the blue light, Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) and Anri both abide. In the middle of the red light, Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Āḥ) and Predu both abide. The red-black light is the faults and qualities of those. Among them, Anri both are the cause of the dregs of breath. Sutri both are the cause of the dregs of the channels. Predu both are the cause of the dregs of blood. Moreover, the two kinds of rebirth as gods and humans are done by the mind's consciousness, scattering the seeds on A and Nri. The rebirth as animals and asuras is done by the alaya consciousness, scattering the seeds on Su and Tri. The rebirth as pretas and hell-beings is done by the five sense consciousnesses and the afflicted mind, scattering the seeds on Pre and Du. Abiding in this way, for all sentient beings of the six realms, it abides as their own nature. Now, in the center of the eight channels of the heart, in the essence of the channels like a white silk thread, as thick and thin as a horse's tail split into ten parts, inside which, the essence of blood and the essence of breath are mixed, with five-colored light, extremely subtle, the mind-essence, clear light Dharmakāya Bodhicitta abides. As it says in the "Praise of Names": "Light good blazing glorious calf." The heart is the palace of Dharma, in the Akaniṣṭha realm, the Bhagavan five Buddha families, Samantabhadra, constantly abide in a continuous circle. Moreover, in the "Two Examinations Tantra" it says: "Great wisdom abides in the body, all thoughts are completely abandoned, pervading all things, the body abides, not born from the body." And, the great Tathāgatagarbha is also like that. In the "Uttaratantra" it says: "The complete Buddha body is radiating, and likewise, without distinction, because there is lineage, all embodied beings, constantly have the Tathāgatagarbha." And, in the "Doha Treasury" it says: "Those who abide in what, those are not seen in that, all scholars explain the scriptures, not realizing that there is Buddha in the body." That is the meaning. This is called the wisdom channel, when all the essence of wind and mind gathers there, the field of cessation of suffering appears, the spontaneously accomplished house of light, the Bardo wisdom lamp arises, below
Chinese
因此，所谓的“密严净土”是这样的：瑜伽士努力时，所有气和心的精华都汇聚在那里，显现部分的五光和空性部分的法身融为一体，两条道（资粮道和加行道）圆满，二身（色身和法身）显现，因此称为在密严净土成佛。这与所说的中脉内有智慧光脉相同，因为心性是光明的所依。那么如何连接呢？从中脉到心间，有一条非常细微的光道，像把十根马尾分成细丝一样，通透地连接着，作为所依。有些论师也说，中脉本身就是真正的脉，因此三脉不需要与中脉连接。然而，所有的气都进入中脉，中脉的气的精华必须进入智慧脉，因此连接是合理的。死亡时，所有的精华和气都汇聚到中脉。他们认为，从中脉的气和精华的最精华部分汇聚，光明才会显现。空性的光明显现：显现、增盛、获得、近获得这四个阶段依次出现和消失，从消失中，显现的光明五智的刹土景象遍布虚空。据说五部的身和刹土在禅定中显现五夜，这些都是通过那个要点产生的。因此，这个要点是非常秘密的秘密大要。像那样脉中的血、气、精华的五光之中，安住的菩提心，就像在金管中放入宝石格格如一样，清澈而光明。如是说，《秘密滴》的解释中说：所谓的“八中”是指，像那样有八条脉的精华，像缠绕的根须一样。它的形状像绳结一样，所以称为“八”。像那样，八个脉的交汇处，精华中的精华，像白色丝线一样，有一个像绳结一样的形状。它的粗细大约能容纳十根马尾的细丝，在那像白色丝线一样的东西里，流淌着像朱砂一样的血的精华，以及像胭脂虫一样的精华。在那里，流动着像金色的泥土下面存在的蒸汽一样的气的精华。在气的精华中，有光芒的颜色
English
Therefore, the so-called "Dense Array of Pure Lands of Akanishta" is like this: When a yogi strives, all the essence of wind and mind gathers there, and the five lights of the appearance aspect and the Dharmakaya of emptiness merge into one. The two paths (accumulation and application) are completed, and the two bodies (form and dharma) manifest, therefore it is called becoming enlightened in Akanishta. This is the same as saying that there is a wisdom light channel within the central channel, because the nature of mind is the basis of luminosity. So how is it connected? From the central channel to the heart center, there is a very subtle light path, as thin as splitting ten horsehairs, that connects transparently and serves as a support. Some teachers also say that the central channel itself is the true channel, so the three channels do not need to connect to the central channel. However, all winds enter the central channel, and the essence of the central channel's wind must enter the wisdom channel, so connection is reasonable. At the time of death, all essences and winds gather in the central channel. It is believed that from the gathering of the most essence of the central channel's wind and essence, luminosity will arise. The luminosity of emptiness appears: the four stages of appearance, increase, attainment, and near attainment arise and disappear in sequence. From the disappearance, the field of vision of the five wisdoms of luminosity appears, filling the sky. It is said that the bodies and realms of the five families appear for five nights in meditation, and these arise from that key point. Therefore, this key point is the supremely secret great secret. Like that, the bodhicitta residing in the five lights of blood, breath, and essence within the channels is clear and luminous, like a jewel kekeru placed in a golden tube. As it is said in the commentary on the Secret Drop: The so-called "eight centers" refers to the eight essences of the channels, like intertwined roots. Its shape is like a knot, so it is called "eight." Like that, at the intersection of the eight channels, the essence of the essence, like a white silk thread, has a shape like a knot. Its thickness can hold about ten horsehairs, and in that white silk thread-like thing, flows the essence of blood like cinnabar, and the essence like cochineal. There, flows the essence of breath like the vapor existing under the golden earth. In the essence of breath, there is the color of light