Chinese
安住于此。嗔恨之魔及其一切引发因素，被不变的法性所摧毁，从而领悟了深奥的法性之义。贪欲的处所，包括自他，被无染的自解脱所摧毁，从而享受清净的禅定。死主的魔能使身心分离，被无生无尽所摧毁，从而没有生灭和迁变。如是摧毁后，为了使六道众生的境界清净，具有自在等六种功德。超越轮回的常态，证得涅槃，圆满了智慧的本觉。因此，为了赋予语自在的意义而努力。金刚持，你谛听！如是呼唤之后，对于被妄念所迷惑的三界众生所生的这个身体，没有任何遮蔽，因此，无垢的自性，本来清净的法身，以不变的方式存在。从原始以来，不由任何人造作而存在，以本来安住的方式存在于自身。在自己的身体上，一切佛的法身以三重智慧的方式存在。在心间的中央，身如芥子般大小，如张弓之距般存在。此亦不由任何人所生，而是本来就安住在圆满大自在的自性中。明觉不变的金刚链身，唯一的明点，如芝麻中遍布油脂般存在于一切众生之中。不离一本体性，如陶器内的虚空般，一切被唯一的心所遍布。本来无作的自性，安住在本初空性的状态中。因此，假立其名为：金刚明觉自在，明点明觉与本觉无二无别。相续于一切时显现，是三身之自性。众生身体所遍布的程度，相续不断地存在。因此，恒常地照耀着明点身。相续于明点之中，身所遍布地存在。因此，从中显现增长。明点和身一起，增长为无数，因此，定能到达圆满报身刹土。从中，极其微细的明点散发出来，由业的方便而生，是智慧。
English
Abiding here. The demon of hatred and all its instigating factors are destroyed by the unchanging nature of reality, thereby comprehending the profound meaning of the nature of reality. The abode of desire, including oneself and others, is destroyed by unattached self-liberation, thereby enjoying pure samadhi. The demon of death, which separates body and mind, is destroyed by the unborn and infinite, thereby being without birth, death, and change. Having thus destroyed, in order to purify the realms of the six types of beings, one possesses the six qualities, such as mastery. Transcending the permanence of samsara, one attains nirvana and perfects the wisdom of primordial awareness. Therefore, one strives to bestow the meaning of speech empowerment. Vajradhara, listen carefully! Having called out in this way, regarding this body produced by the beings deluded in the three realms with conceptual thoughts, there is no obscuration whatsoever, therefore, the stainless essence, the primordially pure Dharmakaya, exists in an unchanging manner. From the very beginning, it exists without being created by anyone, and it exists in oneself in a naturally abiding manner. On one's own body, the bodies of all Buddhas exist as a threefold wisdom. In the center of the heart, the body is the size of a mustard seed, existing at the distance of a bowshot. This also is not created by anyone, but naturally abides in the self-nature of the Great Perfection. The unchanging Vajra Chain Body of awareness, the single thigle, exists in all beings like oil pervading a sesame seed. Not separate from the one essence, like the sky inside a pottery, everything is pervaded by that single mind. The naturally uncreated self-nature abides in the state of primordial emptiness. Therefore, having nominally designated it, it is: Vajra Awareness Lord, the thigle awareness and primordial awareness are non-dual. Continuously appearing at all times, it is the self-nature of the three kayas. The extent to which the bodies of beings are pervaded, the continuum exists without interruption. Therefore, it constantly illuminates the thigle body. Continuously within the thigle, the body exists pervadingly. Therefore, from this, appearances increase. The thigle and body together increase into countless numbers, therefore, one will definitely reach the perfect Sambhogakaya realm. From this, extremely subtle thigles emanate, arising from the skillful means of karma, it is wisdom.
Chinese
幻化的身，在感官的领域中显现得不可思议，这觉性并非是各不相同的。对于存在来说，没有不存在的。觉性本身显现为各种各样的身，因为一切都普遍显现，所以依靠它而获得驱逐（འབུད་ཐ་བ，音译）之果。那么，它的特征是什么呢？“空”字断除了常边的执着，“密”字断除了断边的执着，其自性是空明觉性的精华。这是智慧完全清净的显现，是第二个要点。现在是第三个分支要点，即显示脉内的三个明点的自性。如是所说的三身之体性，即是所谓的脉：若玛脉、江玛脉、昆达玛脉。若玛的意思是采集一切味道，像盐一样。依靠明点的乐受，产生无与伦比的体验，所以称为“味”。它也从贪欲中产生，所以称为“母”。也就是说，具有贪欲者依靠贪欲而成就佛果。或者，“味”的意思是作用少。依靠明点的错乱而体验到的感受难以言说，所以称为“母”。其中，使世俗明点流动，经文中已说明。江玛的意思是，江，这个词没有弯曲和分支。自性上，它是胜义明点和世俗明点两者的因，能使胜义生起，世俗明点成熟和分离。因为是江玛，所以只是安住于自性，而不是迅速行动。因为它不是一切的基础，所以称为“母”。依靠它，无需努力即可获得驱逐之果。昆达玛的意思是，一切聚集，依靠它，明点、脉和气的乐受都产生，所以称为“一切”。它普遍存在于一切之中，所以称为“母”。若玛是从脐轮的左侧盘旋，从右侧运行。江玛是从右侧，从心脏顶端的左侧出来，从喉咙脉的网络中出来，在头盖骨内弯曲，从左眼出现。若玛是右眼。昆达玛位于中央，保持正直。顶端分为三支，从中央之门，即头顶梵穴显现。而且，从那里逐渐
English
The illusory body appears inconceivably in the realm of the senses. This awareness is not different. For existence, there is no non-existence. Awareness itself appears as various bodies, because everything appears universally, so one attains the result of expulsion (འབུད་ཐ་བ, transliteration) by relying on it. So, what are its characteristics? The word "emptiness" cuts off the extreme of permanence, and the word "secret" cuts off the extreme of annihilation. Its nature is the essence of empty and clear awareness. This is the manifestation of completely pure wisdom, the second key point. Now is the third branch key point, which is to show the nature of the three bindus within the channels. The nature of the three bodies as described above are the channels: Roma, Kyangma, and Kundarma. Roma means to collect all tastes, like salt. Relying on the bliss of the bindu, it generates an unparalleled experience, so it is called "taste." It also arises from desire, so it is called "mother." That is, those with desire attain Buddhahood by relying on desire. Or, "taste" means little action. The experience gained through the confusion of the bindu is difficult to express, so it is called "mother." Among them, it causes the conventional bindu to flow, as explained in the scriptures. Kyangma means that the word Kyang has no bends or branches. By nature, it is the cause of both the ultimate and conventional bindus, enabling the arising of the ultimate and the ripening and separation of the conventional bindu. Because it is Kyangma, it merely abides in its nature and is not quick to act. Because it is not the basis of everything, it is called "mother." Relying on it, one attains the result of expulsion without effort. Kundarma means that everything is gathered. Relying on it, the bliss of the bindu, channels, and winds all arise, so it is called "everything." It pervades everything, so it is called "mother." Roma coils from the left of the navel and runs from the right. Kyangma comes out from the right, from the left of the tip of the heart, emerges from the network of throat channels, curves inside the skull, and appears from the left eye. Roma is the right eye. Kundarma is located in the center, remaining upright. The tip divides into three branches, appearing from the central door, the Brahma hole at the crown of the head. Moreover, gradually from there
Chinese
显现无分别之身。右端显现于右耳，业之气流动。其二细枝插入鼻孔，身体之气与作为一同流动。插入左耳，从中生起智慧之气。左脉为自性明点，右脉为世俗明点。若右脉依赖世俗明点，则使身体成熟。二者使身体产生快乐、痛苦、中庸，以及地水火风增盛和衰败等感受。而且，此脉本身有四个细微的结，即脐、忆念、味、顶端。首先，在生起因缘的脉中，父亲的因明点白色，如十分之一芥子般大小安住于脉中。依靠它，身体向上生长，故称为因。忆念，母亲的缘明点红色，如十分之一芥子般大小安住，成为各种忆念思维流动的所依，故称为忆念。然后，在味中，风的明点如十分之一芥子般大小安住，它能分离精华和糟粕，糟粕如大小便等向外排泄，精华则使身体产生光泽和光彩，故称为味。在顶端，心的自性光明点如十分之一芥子般大小安住，故称为顶端。这些称为世俗的所依。这些移动时，身心二者相连。其中，世俗的因由此成熟为血，血成熟为肉，肉成熟为水，水成熟为黄水，黄水成熟为脂肪，脂肪成熟为骨，骨成熟为骨髓，骨髓成熟为筋，由此成熟为世俗的明点。如单脉的四结。在生起处，有如抛绳水灯所依的极小二明点安住。在忆念处，智慧自生灯的所依，母亲的明点红色极细微地安住。在味中，有清净法界灯的所依，五光明的明点如芥子般大小，带有环绕安住。在顶端，明点聚集的所依，光明明点各自的相在哪里安住。依靠它。
English
The body of non-discrimination appears. The right tip appears in the right ear, causing the wind of karma to flow. Its two thin branches enter the nostrils, causing the body's wind and activity to flow together. The one that enters the left ear causes the wind of wisdom to arise. In the left channel is the bindu of self-nature, and in the right is the bindu of conventionality. If the right channel relies on the bindu of conventionality, it causes the body to mature. The two cause the body to experience pleasure, pain, equanimity, and the increase and decrease of the elements. Moreover, that channel itself has four subtle knots: the navel, memory, taste, and the crown. First, in the channel that generates the cause and condition, the father's causal white bindu, about one-tenth the size of a mustard seed, resides in the channel. Relying on it, the body grows upward, so it is called the cause. Memory, the mother's conditional red bindu, about one-tenth the size of a mustard seed, resides there, becoming the basis for the flow of various thoughts and memories, so it is called memory. Then, in the taste, the wind's bindu, about one-tenth the size of a mustard seed, resides there. It separates the essence from the dregs, and the dregs, such as feces and urine, are expelled outward, while the essence produces the body's radiance and splendor, so it is called taste. At the crown, the mind's self-nature, the light bindu, about one-tenth the size of a mustard seed, resides, so it is called the crown. These are called the basis of conventionality. When these move, the body and mind become connected. From that, the conventional cause matures into blood, blood matures into flesh, flesh matures into water, water matures into lymph, lymph matures into fat, fat matures into bone, bone matures into marrow, marrow matures into sinew, and from that, it matures into the conventional bindu. Like the four knots of a single channel. At the place of generation, two extremely small bindus, the basis of the lasso water lamp, reside. At the place of memory, the basis of the wisdom self-arisen lamp, the mother's red bindu, resides extremely subtly. In the taste, the basis of the pure realm lamp, the bindu of five lights, about the size of a mustard seed, resides with a surrounding circle. At the crown, the basis of the assembled bindus, where do the individual characteristics of the light bindus reside? Relying on that.
Chinese
真正无漏的智慧真实显现。 依靠它，可以度脱自他。 因此，称为自性明点。 从清净的音声中产生四盏灯，从不清净的音声中产生四大。 中脉是所有脉的自性汇集之处， 它也因风的收放而震动， 作为轮回和涅槃的基础，因此称为“母”。 之后，真实的法性明点流动， 如同它的结一样，在产生之处，成为所有身的所依，如芥子般大小的身体上， 清晰地显现着光明的面容和手。 在记忆中，作为智慧的所依，四门四梯的天宫，各自的身色和手印清晰地显现在芥子般大小的身体上， 自明的智慧本尊坛城圆满安住。 在顶端，作为所有光的所依，忿怒本尊坛城圆满安住。 而且，从中脉中，没有血和脓水，空性通透，是风的作用； 从右脉中，流动着水、血和菩提心，是明点的作用； 从左脉中，流动着血和五大的精华以及智慧，是脉自身的作用。 这样，从这些脉中，就是各个明点的道路， 各个明点的果实。 也就是，光明的微细部分，以及它被风推动而闪烁， 这些也因智慧的体性不变而不变，是自性。 因为它依赖于身体，所以称为“具”。 光芒自身的美丽，是指自性明点被五种五种的光芒装饰。 “这”是通过介绍，“部分”是指三脉， “这”是指右脉罗玛和， 左脉姜玛和， 中脉是昆达里尼。 其中，“右”是指产生方便的乐， 一切汇集，遮蔽污垢， 明点轮转的道路， 明点轮转的果实， 依靠它，产生有漏的乐， 依靠明点，产生片段， 依靠它，通过修习，大乐也解脱为体验的支分。 也就是，因为它依赖于所依持母而产生，所以称为“具”。 有漏的乐聚集在身体上， 体验到的感受特别强烈， 身体的脉络变得密集， 跳动和， 摇动产生，聚集在语言上，产生不可言说的意义。 聚集在心上，产生这个是，这个不是的