English
The true, uncontaminated wisdom actually arises. Depending on that, one can liberate oneself and others. Therefore, it is called the Bindu of Self-Nature. From pure sound, four lamps arise; from impure sound, the four elements transform. The central channel is where the nature of all channels converges. It also vibrates due to the drawing in and releasing of wind. As the basis of samsara and nirvana, it is therefore called "Mother." After that, the true Dharmata Bindu flows, Like its knot, at the place of generation, it becomes the support of all Kayas, a body the size of a mustard seed, With a clear manifestation of a luminous face and hands. In memory, as the support of wisdom, the celestial palace with four doors and four stairways, each with distinct body colors and hand gestures, clearly appears in the body the size of a mustard seed, The self-luminous wisdom deity mandala dwells completely. At the apex, as the support of all light, the wrathful deity mandala dwells completely. Moreover, from the central channel, without blood or pus, emptiness is transparent, which is the function of wind; From the right channel, water, blood, and bodhicitta flow, which is the function of the Bindu; From the left channel, blood, the essence of the elements, and wisdom flow, which is the function of the channel itself. Thus, from these channels, are the paths of the individual Bindus, The fruits of the individual Bindus. That is, the subtle parts of light, and their flickering as they are moved by the wind, These also remain unchanged because the nature of wisdom does not change; it is self-nature. Because it depends on the body, it is called "Possessor." The beauty of the light rays themselves refers to the Self-Nature Bindu adorned with five sets of five lights. "This" is through introduction, "part" refers to the three channels, "This" refers to the right channel, Roma, and, The left channel, Kyangma, and, The central channel is Kundalini. Among them, "right" refers to generating the bliss of skillful means, Everything gathers, obscuring defilements, The path of the Bindu's rotation, The fruit of the Bindu's rotation, Depending on it, the bliss with outflows arises, Depending on the Bindu, fragments arise, Depending on it, through practice, great bliss also liberates as a branch of experience. That is, because it arises depending on the support, the Dzinma, it is called "Possessor." The bliss with outflows gathers in the body, The experienced feeling is particularly intense, The body's channels become dense, Pulsating and, Shaking occurs, gathering in speech, giving rise to unspeakable meaning. Gathering in the mind, giving rise to this is, this is not
Chinese
没有分别念。生起是从身体产生，从脉中出来，如天空降临，处于所执持之处，享受体验。通过逆转它，认识到空性。依赖于此，产生无分别的胜义智慧。执着于贪欲的自性得以消除，身体上的快乐增长，这是所有众生的共同食物。将这些都隐藏起来是伟大的成就。其方法是上师的口诀，不寻找实际的物体，以及寻找之后检验其征象，然后是寻找脉的方法，然后是唤起脉，然后是降下菩提心，执持，逆转，与智慧结合，与风混合，通过分别念的智慧与实际相结合。如是，这是具有征象的快乐的自性。如是，第三个分支的意义，即脉中三个明点的特征，总体上展示，特别是展示世俗的明点。现在，第四个分支的意义，详细展示胜义的明点。其中，意义是真实的意义，没有颠倒，是神圣的，成为衡量标准，因此是真实的。它远离一切戏论，从中心完全颤动，如法身的自性般显现。它依赖于身体而生起，因此称为“有”。它没有清晰的形色，因此是空性。因为它有光，所以是明亮的。明点是智慧的道路。丽是果，成熟为觉性和灯。一是超越数量的，处于如脉结之处，处于身等自在的天神之中。它依赖于中脉，因此从中心处于依赖于风而住。自性是明亮的，有光和光芒。它本来就存在，因此不是造作的。它存在于自身，因此不是收集的。它超越了言说，因此不可言说。它超越了分别念，因此不可思议。它超越了五根的对境，因此不是显现。与身体的微尘无关。是被压迫的胜义法性。它依赖于智慧的风而显现，因此远离了分别念。说“有”，不是作为实有而成立。说“无”，依赖于此而体验快乐。如是，清晰地显现存在与不存在之边的明点，由于没有落入常边的尽头，因此倾向于空性。
English
There is no conceptualization. Arising comes from the body, emerges from the channels, descends like the sky, and enjoys the experience of being held in place. By reversing it, one recognizes emptiness. Relying on this, the ultimate wisdom of non-conceptualization arises. Grasping onto the self-nature of desire is cleared away, and happiness increases in the body, which is the common food of all sentient beings. Keeping all of this secret in that place is a great accomplishment. The method for that is the oral instruction of the guru: not seeking an actual object, and after seeking it, examining its signs; then the method of finding the channels; then arousing the channels; then descending bodhicitta; holding, reversing, combining with wisdom, mixing with wind, and combining the actual basis with the wisdom of discernment. Thus, this is the nature of happiness with signs. Thus, the meaning of the third branch, which is the characteristics of the three bindus in the channels, is generally shown, and in particular, the conventional bindu is shown. Now, the meaning of the fourth branch, which is the ultimate bindu, is shown in detail. There, the meaning is the true meaning, not inverted, sacred, and becomes a measure, therefore it is true. It is free from all elaboration, trembling completely from the center, appearing like the self-nature of the Dharmakaya. It arises dependent on the body, therefore it is called "having." It does not have a clear form, therefore it is emptiness. Because it has light, it is clear. Bindu is the path of wisdom. Le is the fruit, ripening into awareness and a lamp. One is beyond number, abiding like a channel knot, abiding as a deity of leisure such as the body. It relies on the central channel, therefore it abides from the center relying on the wind. Its nature is clear, having light and radiance of light. It is established from the beginning, therefore it is not fabricated. It exists in itself, therefore it is not collected. It is beyond expression, therefore it is inexpressible. It is beyond conceptualization, therefore it is inconceivable. It is beyond the objects of the five senses, therefore it is not an appearance. It is not related to the subtle particles of the body. It is the ultimate nature of reality that is oppressed. It appears dependent on the wind of wisdom, therefore it is free from conceptualization. Saying "exists," it is not established as a real thing. Saying "does not exist," one experiences happiness dependent on it. Thus, the bindu that clearly reveals the extremes of existence and non-existence, because it has not fallen to the extreme of permanence, tends towards emptiness.
Chinese
由于不驻留于当下，故被明亮的光芒所遍布。此二者无别即是真实的法性。它不为心和意的力量所左右，因此对境没有分别。这被称为任运成就的明点。它的意义无法用言语来确定，因此无法言说。它未经改造，因此被称为自然安住。它没有实体，因此是空性。如果给它命名，那就是无漏。由于胜义谛事物没有过失，因此显现而无自性。明点正直安住，遍布即是“列”的含义。通过这四个支分之义，详细阐述了胜义谛明点的含义。现在，通过五个支分之义，详细阐述自性明点的含义。左脉意味着了知智慧的法性为空性，从单脉中运行。自性显现为多种多样，明点安住，列是明亮的。安住于四个脉结处，作为智慧的自性而安住。乐是依赖于世俗谛，胜义谛的无漏二者融合，无二无别地遍布。结合是指获得有漏的乐和无漏的乐，因此被称为自性明点。它也是所有戏论的基础，是应受持的对境，是加持的所依，是乐。对此，体验到伟大体验的因是依赖于世俗谛和胜义谛的乐而获得的。大乐是生起大智慧的乐和三者。它的道路是脉。此外，在所有密咒中，它是象征方便之乐的自我的坛城，明点，轮，光。通过这些，第一个支分之义，在错乱的身体上显示智慧的安住方式，通过五个要点来显示。现在，第二个支分之义，显示从何处产生道路，通过六个支分之义来显示的第一个。显示从哪个门出现以及灯的分类是：行者，意思是：首先确定身体形成的特征，中间确定脉的状况，确定了这些就了解胜义谛和世俗谛的安住方式，了解了这些就了解身心二者关联的时间。也就是说，最初在母亲的子宫里，血和奶混合的因缘二者
English
Because it does not dwell in the present, it is pervaded by clear light. This non-duality is the true nature of reality. It is not controlled by the power of mind and intellect, therefore there is no conceptualization of objects. This is called the spontaneously accomplished bindu. Its meaning cannot be determined by words, therefore it is unspeakable. It is unconditioned, therefore it is called naturally abiding. It has no substance, therefore it is emptiness. If it is named, it is unpolluted. Because the ultimate reality has no faults, it appears but has no inherent existence. The bindu abides upright, and "le" means pervasive. Through these four meanings of the limbs, the meaning of the ultimate bindu is explained in detail. Now, through the five meanings of the limbs, the meaning of the nature bindu is explained in detail. The left channel means realizing the nature of wisdom as emptiness, running from the single channel. Nature appears in various ways, and the bindu abides, le is bright. Abiding in the four knots of the channels, it abides as the essence of wisdom. Bliss is dependent on conventional truth, and the ultimate unpolluted two are integrated, pervading in non-duality. Union means obtaining the bliss with defilements and the bliss without defilements, therefore it is called the nature bindu. It is also the basis of all elaborations, the object to be held, the support for empowerment, bliss. To this, the cause of experiencing great experience is obtained by relying on the bliss of conventional truth and ultimate truth. Great bliss is the bliss of great wisdom and all three are generated. Its path is the channels. Moreover, in all mantras, it is the mandala, bindu, wheel, and light of the self that symbolizes the bliss of skillful means. Through these, the first meaning of the limb, showing the abiding nature of wisdom in the deluded body, is shown through five points. Now, the second meaning of the limb, showing from where the path arises, the first of which is shown through six meanings of the limb. Showing from which door it arises and the classification of the lamps is: "The goer" means: First, the characteristics of the formation of the body are determined, in the middle, the state of the channels is determined, and by determining these, the abiding nature of ultimate truth and conventional truth is known, and by knowing these, the time of the relationship between body and mind is known. That is, initially in the mother's womb, the two causes and conditions of blood and milk mixed
Chinese
就像母胎一样，通过混合搅拌，世俗的因在七天内形成凝乳状。这是由地元素刺入的作用产生的，而它的再次分解是由风元素刺入造成的。然后，再次通过地和水等元素聚集，在七天内形成肉状，这是地元素扩散的作用，以肉为因，以愚痴为住处的缘。前者是贪欲。然后，风元素的作用破坏它是习气的因。然后，再次通过水等元素聚集，形成糊状，这是地元素平衡的作用，以肉为缘，以贪欲为亲近的取。然后，风元素平衡破坏它是各种业的因。然后，通过水聚集等作用，从十五天到二十一天之间，然后从二十一天到二十八天之间，使其成熟变硬，这是水元素平衡和火元素刺入的作用，由热和湿两种元素结合，是感官等元素的因。这是由愚痴完全发起的。然后，火元素的作用和平衡破坏它是各种不善的因。然后，从二十八天到三十五天之间，使其成熟为遍入天鱼的形状，这是火元素扩散和平衡的作用，源于嗔恨的意愿。地元素刺入破坏它是显示各种业差别的因。然后，从三十六天开始，通过水等元素聚集，到四十二天之间，使其形状像遍入天龟，这是风元素刺入和作用的结果，由嗔恨产生，与贪欲二者兼具。地元素扩散破坏它是梦境等业的因。从四十三天开始，通过水等元素聚集，到四十九天之间，出现像遍入天蛙的形状，这是风元素平衡的作用，由愚痴和贪欲二者兼具。地元素平衡破坏它是多种分别念的亲近聚集。如此，在八个七天中形成的身体，是八识聚的所依。如此在四十九天中安住，是在中阴身安住四十九天后，成为习气积聚之处。那时，是世俗身体的因