English
Therefore, being primordially pure, it does not rely on or expect anything, and is thoroughly clear. From such a basis, the spontaneously accomplished severance flows outward, manifesting as various phenomena. From this, ignorance, with its cause being the sole nature, acts as the cause of delusion; co-emergent ignorance acts as the difference of delusion; and imputational ignorance divides into numerous objects and focuses. Thus, the combination of these three gives rise to the six consciousnesses. The arising of the six consciousnesses, with uninterrupted feeling, becomes the four conditions. Thus, the cause is ignorance with three aspects, the intermediate is the repeated action of the six consciousnesses, and the four conditions act as the circumstances, thus it is the acceptance of the actions of delusion. Different bodies of the four births arise. Thus, delusion arises as the body of habitual tendencies. Wherein, the Kunzang (Samantabhadra) thigle, without good or bad, large or small, pervades the entirety of the bodies of sentient beings; the Dharmata (nature of reality) thigle is unconditioned in its nature; the space (Dhatu) thigle is without wide or narrow; the perfectly pure space thigle is without stain; the wisdom thigle is without clarity or dimness; and the great wisdom thigle is without east or west. Because these particularly abide in all bodies, it is called the basis of nature. Thus, these six thigles manifest phenomena in this way, and existence is the non-existent sky, and non-existent existence is like flowers in the sky, etc. The existence of change is the gods, the existence of karma is the six realms, and the existence from the beginning is the nature of reality. Existence is samsara, and appearance is the past dharmas, the two are non-dual, from the beginning they are blended into one, and remain combined, and now no one can change anything. Thus, the six thigles pervade all bodies and abide in the nature of reality. In particular, when moving within the channels of the body, these six thigles that abide in the body, when dripping as a path within the channels, the base thigle, the good thigle is not another thing; the path thigle, the good thigle is various manifestations; the good of the good thigle, realization does not depend on antidotes; the good thigle endowed with ornaments, confidence naturally arises in appearance; the thigle of the pinnacle of good, is not established in either samsara or nirvana. Thus, the five thigles pervade and move from within the channels, therefore employing the skill of skillful means and wisdom. Also, the bliss of skillful means arises.
Chinese
以及，智慧断除痛苦，此二者无二无别地融合、聚集而存在。如是，五个明点从脉中流动，并在法性中运行。那么，身体形成后，从脉中产生的身体，其自身由何种因缘所成呢？一切由四大自性所成。首先，通过饮食生起菩提心，是地。然后，凝聚成明点，是水。然后，二者结合而生长，是风。然后，降下暖热，是火。晦暗是因为习气所蒙蔽和隐藏，所以取身的因是父精（白明点）方便的部分显现。母缘是红菩提心（赤明点），作为身体近取的因，因此明点本身以四大之相，作为世俗谛四大身体的基础。因缘二者成为实体，所以地成为实物。湿润成为水实体。此时，安住于暖热，所以火成为实体。自发增长的力量产生，所以成为风。如是，因缘二者，取身的风和心二者，四者混合，四大之法性成为身体的基础等等，如上所述。如是，四者各自在身体中生起四大之作用，即色蕴、受蕴、想蕴、行蕴、识蕴五蕴，以及习气混合，由诸多烦恼所成之心二者生起的因是四大，缘是业和烦恼，以及先后习气所致。由众多缘起错乱之法聚集，故称为蕴。如是众多聚集，即五蕴，十八界等五种烦恼，三种无明，六识，四缘，八识，十二处，三种习气，五根，四大，以及血肉等众多聚集，本来无二无别地融合、聚集而存在。此非彼等，而是事物本性的存在方式，本体是原始清净，是不可欺骗且真实可靠的圣者，对于此，没有任何戏论的言语、文字和宗派的执着，以明点空性的明灯。
English
And, wisdom cuts off suffering, these two are non-dual and inseparable, merged and gathered together. Thus, the five bindus flow from within the channels and move in the nature of reality. So, after the body is formed, from what causes and conditions does the body that arises residing in the channels originate? It is all of the nature of the four elements. First, by generating bodhicitta through eating and drinking, it is earth. Then, condensed into a bindu, it is water. Then, the two combine and grow, it is wind. Then, by descending warmth, it is fire. Obscuration is because it is obscured and hidden by habits, so the cause of taking the body is the father's essence (white bindu), the part of skillful means, appearing blissfully. The mother's condition is the red bodhicitta (red bindu), which acts as the immediate cause of the body, so the bindu itself, in the form of the four elements, forms the basis of the conventional body of the elements. The two causes and conditions become substance, so earth becomes a real thing. Moisture becomes a water substance. At this time, abiding in warmth, so fire becomes a real thing. The power of spontaneous growth arises, so it becomes wind. Thus, the two causes and conditions, the wind and mind that take the body, the four mixed together, the nature of the four elements becomes the basis of the body, and so on, as mentioned above. Thus, the four each generate the functions of the four elements in the body, namely the five aggregates of form, feeling, perception, formation, and consciousness, and the cause of the two minds formed from the mixture of habits and many afflictions is the four elements, the conditions are karma and afflictions, and past and future habits. Because many interdependent and confused phenomena gather, it is called an aggregate. Thus, many gatherings, namely the five aggregates, the eighteen realms, the five afflictions, the three ignorances, the six consciousnesses, the four conditions, the eight consciousnesses, the twelve sources, the three habits, the five senses, the four elements, and the many gatherings of flesh and blood, are originally non-dual and inseparable, merged and gathered together. This is not those things, but the way things naturally exist, the essence is primordial purity, it is the sacred, infallible and certainly true, for which there are no elaborations of words, letters, or sectarian desires, by the lamp of the empty bindu.
Chinese
法界完全清净之灯，以及觉性金刚链的二身，原本无二合一而安住。那究竟是什么呢？不依赖于他，而是从自身生起并显现于自身。如此显现即是自显现。因此，为了将所有密咒的果作为道，以明点空性的灯，过去、未来和现在的佛陀的意趣，自住大平等之义，无需身体的勤作和语言的修持，原本就与远离分别的法界完全清净之灯无二无别，原本就合一而安住。因此，这一切都是由它的差别所致。它本身以五种无别的方式安住，不变故为非造作。以基道无二的方式宣说故为明点。由于不可能执着于事物的边际，故安住于空性中。虽然在显现的境上宣说了五种差别，但它本身并非不同的事物，也不是次第安住，而是同时原本就无二合一的安住之处，明点自身体性的安住方式是道显现的五光明显。如此显明，因此这个明点之灯不会熄灭，因为原本就安住于大自生中。超越了言词的边际。灯的差别等等这一切都是无有言词戏论之因，而是安住于唯一的明点中。如此，如果无戏论唯一明点的意义在根识的对境中显现，那么除了它自身之外，在其他外、内、上师、续部、教言、口诀、言词等等任何地方都无法找到，因为以它们来运作也无法获得实相的意趣。这是宣说差别。现在是第四个问题的回答，宣说明点空性之灯的体性或必要，以“自住意趣唯一故”等来宣说，也就是不从他力产生，而是安住于自身之义。意趣是没有间断和界限的，超越了行为和勤作修持，原本就存在之义，在具缘者的相续中生起，从那以后，无论行住坐卧如何，都不会分离，所以是意趣，超越了众多，所以是法身唯一明点。名言是
English
The lamp of the completely pure realm of phenomena, and the two bodies of the Vajra Garland of Awareness, are primordially united and abide as one. What exactly is that? It arises from itself and appears in itself, without depending on anything else. Because it appears in that way, it is self-appearance. Therefore, in order to make the result of all mantras the path, by the lamp of the empty bindu, the intention of the Buddhas of the past, present, and future, the meaning of the great self-abiding equanimity, without the need for physical effort or verbal practice, primordially inseparable from the lamp of the completely pure realm of phenomena, which is free from conceptualization, primordially united and abides as one. Therefore, all of this is due to its distinctions. It itself abides in five inseparable ways, unchanging, therefore unconditioned. Because the ground and path are taught as non-dual, it is a bindu. Since it is impossible to cling to the limits of things, it abides in emptiness. Although five kinds of distinctions are taught in the field of appearances, it itself is not a different thing, nor does it abide sequentially, but rather the way of abiding of the bindu's own nature, the place where it is primordially united as one without duality, is clear as the five lights of the path appearance. Because it is so clear, this lamp of the bindu does not set, because it primordially abides as the great self-arisen. It transcends the limits of words. All these distinctions of lamps, etc., are without cause for verbal elaboration, but abide in the single bindu. Thus, if the meaning of the single bindu without elaboration appears in the object of sense consciousness, then apart from itself, it cannot be found anywhere else, whether external, internal, guru, tantra, agama, upadesha, words, etc., because by operating with them, the intention of the natural state cannot be found. This is the explanation of the distinctions. Now is the answer to the fourth question, explaining the nature or necessity of the lamp of the empty bindu, explained by "because the self-abiding intention is one," etc., that is, it does not arise from the effort of others, but abides in itself. Intention is without interruption or limit, beyond action and effort, the meaning of being primordially present, arises in the lineage of the fortunate ones, and from then on, no matter how one walks, sleeps, sits, or stays, it does not separate, therefore it is intention, beyond many, therefore it is the Dharmakaya, the single bindu. Terminology is
Chinese
这些是虚构的词语，即对不存在的事物进行虚构，对存在的事物说不存在，对是的事物说不是，对不是的事物说是，用词语进行虚构，这些都是意义改变名称的情况。也就是词语的术语、符号、数字和名称的术语等，这些范畴的法，如一、二等，在这些性质上，本来就无法虚构的意义，有缘者已经确定，所以已经穷尽，不可能再生。这就像通过说明声音的含义，通过努力洗涤而变得清净一样。不存在的事物本来就不存在，暂时不存在的事物会进入许多基础。穷尽是指以不可能再次返回的方式安立。像这样穷尽之后，就无法在那上面成立“一”，因此不会产生执着于二的念头。像这样没有二，就无法成立“一”，因此不会产生执着于二的念头。像这样没有二，就不会产生执着于一的念头。像这样没有一二，就不可能存在十或百千等。像这样远离了一切，空点就是自己的性质。因为这里没有方便，所以无法成立乐或光明，因为无法成立智慧，所以显现为空性或无二，什么也不存在。像这样，方便和智慧怎么可能成为二呢？因为这里没有任何成立，所以空点之灯就是自己的性质，远离了一和多等。它的自性空性完全安住在究竟解脱中。像这样，这些世俗的显现，无论以何种方式对境和境产生执着，在一切自性不成立而止息之时，它的自性不可逆转，安住不变，不会散乱。因为没有散乱，所以法性安住在无分别、本来清净的意境中。即使不修习，也因为自性安住在自己的本性中，所以是大圆满的修习，是无间断的意境，阿底瑜伽。独一明点。远离了多和言说，以及无明将境和自我改造为烦恼的伴侣的意境，是自然一体通彻的等持。这是因为不是通过努力而产生的自性。
English
These are fabricated words, that is, fabricating what does not exist as existing, saying that what exists does not exist, saying that what is, is not, and saying that what is not, is. These are all cases where the meaning changes the name. That is, the terms of words, symbols, numbers, and names, etc. Among these categories of dharmas, such as one, two, etc., in these characteristics, the meaning that originally cannot be fabricated has been determined by the fortunate ones, so it is exhausted and cannot be reborn. This is like becoming pure by explaining the meaning of sound and washing it away with effort. What does not exist originally does not exist, and what is temporarily non-existent enters many bases. Exhaustion means establishing in a way that is impossible to return again. In this way, after exhaustion, it is impossible to establish "one" on it, so the thought of clinging to two will not arise. In this way, without two, it is impossible to establish "one," so the thought of clinging to two will not arise. In this way, without two, the knowledge of clinging to one will not arise. In this way, without one or two, it is impossible for ten or hundreds of thousands, etc., to exist. In this way, being separated from all of that, the empty bindu is its own nature. Because there is no means here, it is impossible to establish bliss or clarity, and because it is impossible to establish wisdom, it appears as emptiness or non-duality, and nothing exists. In this way, how could means and wisdom possibly become two? Because nothing is established here, the lamp of the empty bindu is its own nature, separated from one and many, etc. Its nature, emptiness, completely abides in ultimate liberation. In this way, when all these conventional appearances, in whatever way they cling to objects and objects, cease without being inherently established, its nature is irreversible, abiding unchanging, and will not be distracted. Because there is no distraction, the dharmata abides in the non-conceptual, originally pure state of mind. Even without practice, because nature abides in its own nature, it is the practice of the Great Perfection, the uninterrupted state of mind, Atiyoga. The single bindu. The state of mind that is free from the many and the expressions, and the companion of afflictions that ignorance transforms into objects and self, is the naturally unified, penetrating samadhi. This is because it is a nature that does not arise from effort.