Chinese
因此，为了通过具足者聚集而成就任何事业，应当精勤于四种亲近修持，并努力进行荟供和忏悔。 这样，就能在一个月内恢复所有衰损，并迅速成就殊胜和共同的悉地。 所谓树木、岩山、海岛等是空行母的聚集处，在吉祥时聚集的地点被称为近聚集处。 内部的四个脉轮，由于常住着界和智慧，因此是处所和聚集处，在吉祥时是近处所和聚集处。 外部的处所是二十四处等。 有些空行母居住的地方被认为是近处所。 内部是头顶等脉瓣的二十四处。 秘密大乐供养的地点被称为近处所。 从其功德中显现果实的方式是：在所有这些时候，为了主要成就殊胜的果位，从各自的秘密续部和口诀中产生的风心脉和明点的瑜伽等，对于甚深要点，要精勤作为心要。 通过修习乐空无二双运道，金刚持将在今生成就圆满正觉。 也就是说，通过方便生起次第使禅定坛城稳固，并通过习惯于其圆满次第的瑜伽士，以各种方式修习大智慧的圆满次第。 也要知道如何修习先前所示的脉风明点的自性，最终与生俱来的智慧相结合而进入无二智慧时，脐间的拙火融化顶轮的界，清净的大明点从喉间降至心间，秘密处被摇动，向下流动的力量被逆转向上，到达心间的清净明点触及先前所说的菩提心之所依光明，光明的心性也像被蓝色遍布一样被大乐所遍布，当乐、明、无分别的自性显现时，将注意力放在心间的细微光上，就能生起不可思议的智慧虚空身，这被称为压伏大禅定地。 此时，身语意三者融为一体，三界不再是各自独立
English
Therefore, in order to accomplish any task through the gathering of those who possess, one should diligently engage in the four types of approaching and accomplishing, and strive to perform tsok offerings and confessions. By doing so, all deteriorations will be restored within that month, and both supreme and common siddhis will be swiftly accomplished. Trees, rocky mountains, islands, and the like are gathering places for dakinis, and the place where they gather at an auspicious time is called a nearby gathering place. The four inner chakras, because they constantly abide in the elements and wisdom, are places and gathering places, and at auspicious times, they become nearby places and gathering places. The external places are the twenty-four places and so on. Some dakinis are believed to reside in nearby places. Internally, there are twenty-four places of the channels and petals, such as the crown of the head. The place of offering secret great bliss is known as a nearby place. The way to manifest the fruit from its qualities is as follows: At all those times, in order to primarily accomplish the supreme state, the yoga of wind, mind, channels, and bindus, etc., arising from the respective secret tantras and instructions, should be diligently practiced as the essence of the profound key points. By meditating on the path of union of bliss and emptiness, non-thought, the Vajra Holder will attain complete enlightenment in this life. That is to say, the yogi who has stabilized the mandala of samadhi through the generation stage of skillful means, and who has become accustomed to its completion stage, should train in the completion stage of great wisdom in all ways. One should also know how to meditate on the nature of the previously shown channels, winds, and bindus, and when one finally enters the non-dual wisdom by combining with innate wisdom, the fierce heat of the navel melts the element of the crown, and the great clear bindu descends from the throat to the heart, the secret place is stirred, and the downward flowing force is reversed upwards, and the clear bindu that has gone to the heart strikes the support of the mind of enlightenment, which was previously mentioned as light, and the nature of the luminous mind is pervaded by great bliss as if it were pervaded by blue, and when the nature of bliss, clarity, and non-thought arises, by placing the focus on the subtle light of the heart, inconceivable wisdom, the sky-like body arises, which is called suppressing the ground of great contemplation. At that time, the three of body, speech, and mind become indivisible, and the three realms are no longer separate
Chinese
被称为。 此外，心间的脉络和它们的精华的自性是，在《秘密明点释》中说：“凡是入定者，彼处存在”等等。 也就是说，凡是入定者，彼处存在明点的自性。 如何存在呢？脉的精华，如同白色的丝线，从无始以来作为身体的支撑，是产生的精华，显现如地，是明妃佛眼。 那是空性大智慧，是作为一切事物在完全清净的状态中无不转化的支撑。 在那白色的丝线上，存在着血液的精华，类似于朱砂和胭脂的精华，从一开始就净化身体，是产生的精华，显现如水，是明妃嘛嘛唧。 平等性的智慧，是将一切事物毫无保留地汇集于一个法界的自性。 气息的精华，如同存在于金沙之下的蒸汽，从一开始就作为身体轻盈和运动的支撑，是产生的精华，显现如风，是度母，那是成办事业的智慧，是进入大乐法界的自性。 在那里面，热量的精华，如同镜子放在太阳下的热气，从一开始就存在着成熟的自性，产生的精华，显现如火，是白衣母。 那是分别观察的智慧，是证悟一切事物进入大乐法界的智慧灯。 在那光芒的中心，安住着伟大的明点菩提心，那是伟大的精华，从一开始就作为身体显明的支撑，是产生的精华，显现如脉和虚空。 那是广大周遍的智慧，显现如明妃普贤佛母，开启了在清净法界中显现一切空性的机会。 如此，如同熔化的黄金般的明点是智慧，是一切明妃的体性。 在那上面，如同镶嵌着珍宝的顶端，是方便之王普贤佛等诸佛的体性。 那也如同珍宝镶嵌在基格如树的枝条上，是如镜般的智慧。 如果用它来观察菩提心的明点，会以无法看见的方式看见，父亲即是母亲，母亲即是父亲，看见的是无有差别的光明。
English
It is called that. Furthermore, the nature of the heart's vessels and their essences is, according to the commentary on the Secret Bindu: "Wherever there is absorption, there it exists," and so on. That is, wherever there is absorption, there exists the nature of bindu. How does it exist? The essence of the vessels, like a white silk thread, from beginningless time supports the body, is the essence that arises, appearing like earth, and is clear as the consort Buddha Eye. That is the great wisdom of emptiness, which supports everything in a state of complete purity without transformation. On that white silk thread, the essence of blood, similar to the essence of cinnabar and rouge, resides, purifying the body from the beginning, is the essence that arises, appearing like water, and is the consort Mamaki. The wisdom of equality is the nature of gathering everything without reservation into a single realm. The essence of breath, like the vapor existing beneath the golden earth, from the beginning supports the lightness and movement of the body, is the essence that arises, appearing like wind, and is Tara, which is the wisdom of accomplishing activities, the nature of moving into the realm of great bliss. In that, the essence of heat, like the warmth of a mirror placed in the sun, from the beginning possesses the nature of ripening, the essence that arises, appearing like fire, and is Gukarmo. That is the wisdom of individual discrimination, the wisdom lamp that realizes everything into the realm of great bliss. In the center of that light, the great bindu bodhicitta resides, which is the great essence, supporting the clarity of the body from the beginning, and is the essence that arises, appearing like vessels and space. That is the great pervasive wisdom, appearing like the consort Samantabhadri, opening the opportunity to clarify all emptiness in the pure realm. Thus, the bindu like molten gold is wisdom, the essence of all consorts. On that, like a jewel-encrusted peak, is the nature of the king of methods, Samantabhadra, and all the fathers. That is also like a jewel embedded in the branches of a Kekeru tree, it is mirror-like wisdom. If one looks at the bindu of bodhicitta with it, one sees it in a way that cannot be seen, the father is the mother, the mother is the father, one sees the undifferentiated light.
Chinese
对此，所谓“观察它”指的是观察明点。它存在于何处呢？存在于方便与智慧的平等结合之中。不仅如此，它也存在于三界之中。所谓“观察它”，指的是持续观察并吸引菩提心的自性。那是指，在心脏中央八脉的中心，在如同剖开十根马尾毛般粗细的清净脉中，血液的精华中有气息，气息的精华显现为五光。例如，如同油灯在油亮的树干上燃烧一样，自生智慧也伴随着五种光芒，存在于精华之中。诸界的明点上下流动，进入其中，如同增加油脂一样，灯火更加明亮燃烧，自生智慧的光芒也更加扩展，身体内部的所有脉络都因喜悦而充满，显现为自证智慧。此外，显现的五部怙主，以及脉等坚硬的土，一切都是佛眼；液体的水，即大精华玛玛吉；喜乐的温暖是白衣母；轻盈流动的度母；以及无所不遍的虚空界自在母，这些都无分别地融合，被称为大双运。那时，脉的身体、语言、意念的文字在光中燃烧，烧毁所净化的文字，业和习气都变得不可见，轮回因此在法性中解脱。脉是支撑，气息使喜乐流动，温暖使喜乐成熟。虚空使之成为与虚空同等的大圆满，使三界完全解脱的见解成为普贤王如来。从那之中，如果这样禅修会有什么呢？从哪里来就回到哪里去，这意味着会产生佛的智慧，并诞生为虚空之身。对于伟大的瑜伽士来说，三界的一切都会变得没有差别。从哪里来呢？从那个大明点中，从不间断的禅修中产生。从那之中会产生什么呢？从那之中会产生那个，那就是它本身，这意味着当明点菩提心变得堪能并充满光芒时，嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）使上下方的苏扎，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）使上下方的阿和利，阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）使上下方的布列和度安住，在光中燃烧，明点
English
Then, "to be observed" refers to the bindu. Where does it exist? It exists in the equal union of method and wisdom. Moreover, it exists in all three realms. "To be observed" means to continuously observe and attract the nature of bodhicitta. That is, in the center of the eight channels in the heart center, in the clear channel as thin as splitting ten strands of horsehair, in the essence of blood there is breath, and in the essence of breath, five lights appear. For example, just as a lamp burns on an oily tree trunk, so too does self-born wisdom, accompanied by five rays of light, reside in the essence. The bindus of the elements, moving up and down, enter into it, and as if adding oil, the lamp becomes brighter and burns more intensely. The light of self-born wisdom also expands greatly, filling all the channels within the body with bliss, manifesting as self-aware wisdom. Furthermore, the appearing five Dhyani Buddhas, and all the solid earth such as the channels, are Samantabhadri; the liquid water, the great essence Mamaki; the bliss-warmth is Pandaravasini; the light and moving Tara; and the all-pervading, non-elaborating space, Dhatvishvari, all these merge inseparably and are called the Great Union. At that time, the body, speech, and mind syllables of the channels burn in light, burning away the letters to be purified, and all karma and habitual patterns become invisible, thus samsara is liberated into dharmata. The channels provide support, the breath causes bliss to move, and the warmth causes bliss to ripen. Space makes it the Great Perfection equal to space, making the intention of complete liberation of the three realms Samantabhadra. From that itself, if one meditates in this way, what will happen? From where it came, it will return, which means that the wisdom of the Buddha will arise and be born as a body of space. For the great yogi, all three realms will become non-different. From where does it come? From that great bindu, from the uninterrupted practice of meditation. What will arise from that? From that, that will arise, that is itself, which means that when the bindu bodhicitta becomes capable and full of light, Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) makes the Sutras above and below, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) makes the A and Ṇṛ above and below, Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) makes the Pre and Du abide above and below, burning in light, the bindu
Chinese
因此，它失去了自性。明点没有自性，就像白色的丝线，像十丛马尾草，像红花汁的精华一样存在，这会形成大乐。因为它发光，气息的精华就像存在于金地下的蒸汽一样，这会使大乐摇动。因为它发光，热的精华就像镜子放在太阳下的热气一样存在，这会使大乐成熟。因为它发光，大精华本身失去了自性，当它刚一产生为虚空之形时，三界一切都成为了无别的任运成就的智慧，在虚空之形中显现，这被称为“彼生”。这样，生为虚空之形的就是明点菩提心，也就是法身。对此，就称之为“唯此”。然后，在脐轮的脉瓣中，喜乐燃烧，以此使心间的菩提心明亮而发光的方式也是如此。正如其中所说：“秘密智慧明点法界”等等。秘密智慧是指普贤佛母的自性明点。那是法界。它在哪里存在呢？存在于脐轮。六十四脉的中央，太阳存在。它的自性是什么样的呢？是智慧和方便。从明点产生的一切执持相状的都是父尊，也就是方便。明点没有自性，是法界，这是智慧，也就是母尊。这样，方便和智慧无别地融入明点中。从那个明点中，产生了色和三界一切。产生的一切都无不转变为四十二尊的坛城。转变为坛城的一切都是明点法界，因此被称为“普遍增广”。对此，五种智慧任运成就而存在，也称为“以五观照”。从上面的大精华变成光明的，它的热度下降，融入下面的普贤佛母自性明点中，这被称为“向下行”。普贤佛母是热的自性的明点，发光，融入心间的大精华中，这被称为“向上燃烧”。因此，大精华在金地里萨嘎拉地下