English
Therefore, it goes without self-nature. Since the bindu has no self-nature, it is like a white silk thread, like ten clumps of horsetail grass, like the essence of safflower juice, which causes great bliss to arise. Because it blazes with light, the essence of breath, like a vapor residing under the golden earth, causes great bliss to stir. Because it blazes with light, the essence of heat, like the heat of a mirror placed in the sun, causes great bliss to ripen. Because it blazes with light, the great essence itself loses its self-nature, and as soon as it arises as the form of space, all three realms become the spontaneously accomplished wisdom that is non-dual, appearing in the form of space, which is called "That Arising." Thus, that which arises as the form of space is the bindu, the mind of enlightenment, which is the Dharmakaya. To this, it is called "Only This." Then, in the navel chakra's petals, bliss blazes, and the way in which this makes the mind of enlightenment in the heart clear and blaze with light is also like this. As it says in that very text, "Secret Wisdom Bindu Dharmadhatu," and so on. Secret wisdom refers to the bindu that is the nature of Samantabhadrī. That is the Dharmadhatu. Where does it reside? It resides in the navel. In the center of the sixty-four channels, the sun resides. What is its nature like? It is wisdom and means. All that arises from the bindu and holds characteristics are the Father Lords, which are means. The bindu has no self-nature; it is the Dharmadhatu, which is wisdom, the Mother Lords. Thus, when means and wisdom merge inseparably into the bindu, from that bindu, form and all three realms arise. All those that arise without exception transform into the mandala of the forty-two deities. All those that have transformed into the mandala are the bindu Dharmadhatu, and therefore it is called "Universally Expanded." To this, the five wisdoms spontaneously accomplish and abide, and it is also called "Looking with the Five." From the great essence above, having become luminous, its heat descends, dissolving into the lower bindu, the nature of Samantabhadrī, which is called "Going Downward." Samantabhadrī, the bindu of the nature of heat, blazes with light, dissolving into the great essence of the heart, which is called "Blazing Upward." Therefore, the great essence is in the gold earth, the Lisagrama earth below.
Chinese
仅仅是安住于那里的水汽，燃烧成光，变成光明的明点，呼吸的基础消失，越来越弱，没有了行走的理由。如果没有了它，它的果实也就没有了行走的理由，安住于大乐之中，这被称为大乐的供养。大乐的暖热融入到上方的明点中，由此明点燃烧成光，这被称为应当催发。这也是因为心脏的暖热使明点下降，触碰到脐轮脉瓣中央的乐暖。再次，那暖热向上升腾，融入心脏的精华时，粗大的气息停止流动，明点不再来回移动，而是安住在心脏的位置，不再动摇，这是法性胜义谛的真谛。然后，心脏的暖热触碰到喉咙脉络中央的精华，精华在心脏中蔓延。同样，气息停止流动，安住在法性的状态中。正如那里面所说：大精华的光芒融入喉咙的明点中，这被称为平等结合。它住在哪里呢？住在十六脉的中央，莲花的莲蕊上，被称为住在五二六的坛城中。用下方的暖热催发它，光芒燃烧，安住在极乐之中，这被称为极乐的品尝。然后，大乐自然而然地成就，从那不退转之处，应当生起大喜悦。所谓“所知生处福德”等等，所知是境，生起是分别念，穷尽是光明的明点，光明和光明的明点，分别念穷尽的智慧被称为。明点本身没有自性，仅仅是大乐的显现，大乐的光芒被称为嬉戏。因此，在大乐的处所，明点安住，这被称为触碰。这也是因为心脏的暖热融化喉咙的明点时，气息和分别念不再流动，这是气息融入明点的功德。暖热在没有认识的时候，执着于贪欲，成为大乐的智慧。气息在没有认识的时候，执着于嗔恨，成为明空之智慧。脉管的空性在没有认识的时候，执着于愚痴，应当认识到成为法界离戏论之智慧。现在，用喉咙的暖热融化顶轮的精华，成为乐明无分别之
English
Merely abiding as the vapor residing there, blazing into light, transforming into a radiant bindu, the basis of breath vanishes, becoming weaker and weaker, with no reason to move. If that is absent, its fruit also has no reason to move, abiding in great bliss, this is called the offering of great bliss. The warmth of great bliss dissolves into the upper bindu, thereby the bindu blazes into light, this is called that which should be stimulated. This is also because the warmth of the heart causes the bindu to descend, touching the bliss-warmth in the center of the navel chakra petals. Again, that warmth rises upwards, when it dissolves into the essence of the heart, the coarse winds cease to flow, the bindu no longer moves back and forth, but abides in the position of the heart, without wavering, this is the truth of the ultimate truth of Dharma-nature. Then, the warmth of the heart touches the essence in the center of the throat channel, the essence spreads in the heart. Likewise, the breath ceases to flow, abiding in the state of Dharma-nature. As it is said therein: The light of the great essence dissolves into the bindu of the throat, this is called equal union. Where does it reside? It resides in the center of the sixteen channels, on the lotus pistil, it is called residing in the mandala of five, two, and six. Stimulating it with the warmth from below, the light blazes, abiding in great bliss, this is called tasting great bliss. Then, great bliss is spontaneously accomplished, from that non-retreating place, great joy should be increased. The so-called "object of knowledge, source of merit," etc., the object of knowledge is the object, arising is conceptual thought, exhaustion is the radiant bindu, the wisdom of the exhaustion of conceptual thought of light and radiant bindu is called. The bindu itself has no self-nature, it is merely the appearance of great bliss, the light of bliss is called play. Therefore, in the place of great bliss, the bindu abides, this is called touching. This is also because when the warmth of the heart melts the bindu of the throat, the breath and conceptual thought no longer flow, this is the merit of the breath dissolving into the bindu. When warmth is not recognized, clinging to desire, it becomes the wisdom of great bliss. When breath is not recognized, clinging to hatred, it becomes the wisdom of clarity and emptiness. When the emptiness of the channels is not recognized, clinging to ignorance, it should be recognized as becoming the wisdom of Dharma-dhatu, free from elaboration. Now, using the warmth of the throat to melt the essence of the crown chakra, becoming bliss-clarity non-conceptual
Chinese
生起智慧之理：彼经云，于十三二之坛城等中，三十二脉之中央，于虚空所行之中央，月上有明点菩提心。彼明点即是诸佛之体性。彼乃法身，即主尊。十方四时圆满之坛城亦是彼明点。身语意功德事业亦是彼明点。然喉间明点之光触及大乐明点，融化为光，成为总集，成为大乐之自性。三界一切不分彼此，生起智慧虚空之形，成为法身，称为一切之体性我。如是瑜伽士成为法身，则能同时见到一切佛之面容。又，顶轮虚空界之轮中央之大明点，以乐暖之光燃烧，乃大乐身，彼达究竟而菩提，故能镇压大顶之位。如是简述四次第：初于脐间中央，具暖分太阳心要之明点，位于六十四脉明点之中央，以心间明点之暖触及为缘，而行使化身之智慧。其后暖气上燃，触及心间之大明点，气息之明点消逝，一切分别皆寂灭，乃法身离戏之智慧。其后彼暖触及喉间脉之明点中央，气明点三脉合一，乐明无分别，乃报身圆满之智慧。其后彼暖触及顶门脉瓣中央之明点，脉明气三者合一之味，乐明无分别，乃大乐身不可思议之智慧。此法之理，明点离动摇而光明，气心收摄于内，则认为是巨大之智慧。明点向脉瓣等处增长，则称为乐空之智慧，实则不然。明点等。
English
The method of generating wisdom: It says in that very text, "In the mandala of thirteen and two," etc., in the center of the thirty-two channels, in the center that goes to the sky, on the moon resides the bindu, the mind of enlightenment. That very bindu is the essence of all Buddhas. That is the Dharmakaya, the main one. The mandala that is complete in the ten directions and four times is also that very bindu. Body, speech, mind, qualities, and activities are also that very bindu. However, the light of the bindu in the throat touches the bindu of great bliss, melts into light, and becomes a unified whole, becoming the nature of great bliss. All three realms become indistinguishable, and wisdom arises in the form of space, becoming the Dharmakaya, which is called the essence of all, becoming mine. Thus, when a yogi becomes the Dharmakaya, he sees the faces of all Buddhas at once. Also, the great clear essence in the center of the wheel of the sky element at the crown of the head, burning as light with the heat of bliss, is the body of great bliss, and having reached its ultimate end and enlightenment, it presses down on the place of the great crown. Thus, to summarize the four stages: First, in the center of the navel, the bindu with the essence of the sun's heat resides in the center of the sixty-four channels, and when touched by the heat of the clear essence of the heart, it causes the wisdom of the Nirmanakaya to be practiced. Then, the heat blazes upwards and touches the great clear essence of the heart, the clear essence of the breath subsides, and all thoughts are pacified, which is the wisdom of the Dharmakaya, free from elaboration. Then, that heat touches the bindu in the center of the clear essence of the channel in the throat, and the clear essence of the breath mixes into one in the three channels, bliss-clarity without thought, which is the wisdom of the Sambhogakaya. Then, that heat touches the clear essence in the center of the channel petals at the crown of the head, and the taste of bliss-clarity without thought, where the three, channel, bindu, and breath, mix into one, is the inconceivable wisdom of the body of great bliss. According to this Dharma's system, the clear essence is free from movement and is luminous, and the breath and mind dissolve inwards, which is considered great wisdom. However, it is not the case that the clear essence increases outwards into the channel petals, which is called the wisdom of bliss and emptiness. The clear essences, etc.
Chinese
当四轮中心的精华汇聚时，就会显现殊胜不变的光明。乐暖贪欲之分是乐的智慧，气息流动风融入之分是明晰的智慧，脉如虚空界之分混合是不分别的智慧，显现为三身智慧之轮。所有这些的果实是，暂时获得对寿命的自在，成就大手印持明，获得见道和修道的功德，因此见到地的征相，见到许多佛的净土，成就禅定和伟大的神通，以不可思议的化身和法利益众生，最终证得佛陀任运成就的智慧。如彼经云：“彼为胜妙之自在。”等等。瑜伽士如上般能够运用之后，便能自在地获得对寿命的自在等任何他所喜爱的。如此成就的，也不是其他，而是自性本初安住于坛城，以更殊胜的禅定等成为坛城。因此，圆满二资粮的任运成就之佛，成为一切之坛城，没有不成为其受用或庄严的，故称为庄严。二圆满明点和合故。等等。明点能够运用而成为法身，那是从圆满二资粮而生。如是之瑜伽士，以大悲心如梦或如幻般利益十方四时的众生，故能从轮回中解脱。这些已经阐述了不共的圆满次第。现在是归纳生起次第和圆满次第之义：具足唯一瑜伽者，一切坛城皆成就，何以故即普贤王，生起圆满之自性。否则如上之开展中，开展与极开展，以及甚开展，真实不可思议中，无量坛城任运成。这些是此处的偈颂。其中，首先是不能进入广大的生起次第，或者微小的开展的圆满次第。
English
When the essence of the four chakras' center converges, the supreme, immutable luminosity manifests. The aspect of bliss-warmth-desire is the wisdom of bliss; the aspect of breath-movement-wind dissolving is the wisdom of clarity; the aspect of the channels mingling with the space element is the wisdom of non-conceptuality, manifesting as the wheel of the three kayas' wisdom. The result of all these is that, temporarily, one gains mastery over life and accomplishes the mahamudra vidyadhara. By obtaining the qualities of the path of seeing and the path of meditation, one sees the signs of the bhumis and many buddhafields. One accomplishes samadhi and great siddhis. Through inconceivable emanations and dharmas, one benefits beings. Ultimately, one actualizes the spontaneously accomplished wisdom of the buddhas. As it says: "He is the supreme master of that." Etc. Once a yogi is able to utilize the above, he gains mastery over whatever he likes, such as mastery over life. That which is thus accomplished is not something other. It is oneself, who has been primordially abiding in the mandala, becoming the mandala through superior samadhi and the like. Therefore, the spontaneously accomplished buddha who has perfected the two accumulations becomes the mandala of all. There is nothing that does not become his enjoyment or adornment, hence it is called adornment. Because the two perfections, bindus, are united. And so on. The bindu, being able to be utilized, becomes the dharmakaya, which arises from the perfection of the two accumulations. Such a yogi, with great compassion, benefits sentient beings of the ten directions and four times in the manner of a dream or illusion, thus liberating them from samsara. These have explained the uncommon completion stage. Now, to summarize the meaning of generation and completion: With one yoga endowed, all mandalas will be accomplished. Because it is the very nature of Samantabhadra's generation and completion. Otherwise, from the elaboration as above, elaboration and great elaboration, and exceedingly great elaboration, in the truly inconceivable, countless mandalas are spontaneously accomplished. These are the verses in this context. Among them, first, one is unable to enter into the extensive generation stage, or the completion stage of small elaboration.