Chinese
因不识自性。 执着垢染而成身。 于此漂泊至老死。 于能取所取有之交界处。 从脐间三角脉结处。 风心明点各自分散。 如眼睛的形状一般。 如灯焰、水泡、圆圈和乌龟。 从脐间生出诸元素。 因力量而显现化身。 于如是之身中。 智慧风的身遍布一切。 风行一切事业。 二万一千六百次。 转动的是。 视为大动之风。 十一万二千六百次。 从脉中 निश्चित (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) निश्चितniścita (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) निश्चित确定的生出。 视为小动之风。 智慧脉即成身。 脉成则明点遍布。 于因之明点中安住字。 于彼安住身和智慧之。 明点。 如是于错乱之身中。 诸佛之意安住之方式亦是。 彼身成则彼脉成。 于彼风和明点成。 彼乃五大之精华。 彼乃五大母。 是空行母众之命字。 嗟呼！原始本来清净智慧力。 显现于五大之境。 执着于五大之光。 若不解脱彼执着。 则五大之精华聚集。 由一助伴生一。 生出身血脉明点。 生出字身和智慧。 外显五大内显现。 五大母真实是。 秘密是五空行母。 极密是五智慧。 外显五轮内显现。 五明点。 极密是五空行母。 外显五蕴。 内显五烦恼毒。 如秘密是五身。 极密是五智慧。 舍弃因之明点。 则誓言根本毁坏。 果从背后。 于百万劫中受地狱苦。 明点自在聚合时。 过去未来一切皆自在。 欲妙和供养会众。 不供于外而供于内。 此福德增百倍甚为殊胜。 一切于外寻求功德者。 于百万劫中亦不能解脱。 于具相之明妃。 引发安乐
English
Due to not knowing one's own nature, The body is formed by the stain of clinging to it. Therein, one wanders until old age and death. At the juncture of grasping and the grasped existence, From the navel's triangular knot of channels, The winds, mind, and bindus scatter. Like the appearance of an eye, Like a flame, bubble, circle, and turtle, From those navels, the elements arise. Emerging forcefully, they show the manifested body. In such a body, The body of wisdom wind pervades all. The wind performs all actions. Twenty-one thousand six hundred times, What moves is considered The wind of great movement. One hundred twelve thousand six hundred times, That which definitely arises from the channels is considered The wind of small movement. The wisdom channel itself becomes the body. The channels formed, the bindus pervade it. In the bindu of the cause, the letters reside. Therein reside the bindus of body and wisdom. Thus, in the deluded body, The way the Victorious Ones' intention abides is also That the body is formed, the channels are formed, And in that, the winds and bindus are formed. That is the essence of the five elements. That is the five great mothers. It is the life-letter of all the dakinis. Alas! The original, primordially pure wisdom essence Arises in the realm of the five elements. Clinging gathers in the light of the five elements. If that is not liberated, from clinging there, The essence of the five elements gathers. From one helper generating another, Flesh, blood, body, channels, and bindus are formed. Letters, body, and wisdom are formed. Outwardly, the five elements; inwardly, The five great mothers are truly present. Secretly, they are the five dakinis. Most secretly, they are the five wisdoms. Outwardly, they are the five chakras. Inwardly, they are the five bindus. Most secretly, they are the five dakinis. Outwardly, they are the five aggregates. Inwardly, they are the five afflictive poisons. According to the secret, they are the five bodies. Most secretly, they are the five wisdoms. Abandoning the bindu of the cause Means the vows of mantra are completely broken. The result, from behind, One experiences hell for hundreds of thousands of eons. When the bindu freely gathers, All past and future are gathered into freedom. All desirable qualities and offering assemblies Are not offered outwardly but offered inwardly. This merit increases a hundredfold, it is most excellent. All those who seek qualities outwardly Cannot be liberated in hundreds of thousands of eons. In a consort endowed with qualities, Induce bliss.
Chinese
我诸根已取，一切烦恼显现为友伴，生起殊胜与共同之功德。如是行持之补特伽罗，以业尽为最后。身中安住大智慧，此即是大智慧，一切皆于身中如是安住。初始本来清净五智慧，彼与无别五身也，于彼显现五光彼乃五境，五气生起五大种，五大种之精华五者，于彼有五蕴五界，以及明妃空行母智慧五者，从本以来即是自性，如道一般显现基道果三身。三时之身与智慧等，是无有聚散之义。身虽周遍安住，然于脉中精华乃，明点文字方便智慧之相，五者安住脉中之差别处。于白脉之连线上，以智慧眼之相安住。檀香气味虽周遍，然与精华妙好相同。珍宝八瓣心之中央，乃是周遍智慧之自性，以种子字之相安住。基亦智慧道亦智慧，果于智慧界中开展。果亦基道果三者，于智慧与无明之错乱上，一大种与智慧相混，于彼执取缘起之血肉身，于智慧菩提心之心中，与明点等一同安住。脉之门仅是明亮，内里明亮血肉包裹着。于脉上明亮之智慧彼，以缘起谁所受用，无余清净中而寂灭。是故觉性乃是心要。彼之道乃五大种之精华，五轮之脉结内，双眼以白丝线相连，如蝙蝠翅膀般从脑部，进入眼之眼球内，智慧于心中安住，犹如白丝线一般，于脉道上显现。于眼膜上则聚集色，以气生起且增长，以来往之增减，智慧则聚集，以空性明点作一切事业，取执过去业之显现，以气生起光彩与光芒，转变且显示智慧之显现，智慧自生灯之，诸法平等一味，聚集且执持自显现，此乃习气相连之老
English
I have taken the senses, all afflictions arise as companions, supreme and common qualities arise. The person who acts in this way is the last with the exhaustion of karma. Great wisdom abides in the body, this itself is great wisdom, all abide distinctly in the body. The five primordial pure wisdoms, from that are the five inseparable bodies. The five lights that shine there are the five objects. The five elements that generate are the five elements. The five essences of the five elements. In that are the five aggregates and five realms, and the five wisdoms of dakinis and letters. From the beginning, it is in its own nature, like the path, the ground, path, and fruit appear as the three bodies. The bodies and wisdoms of the three times, are the meaning of being inseparable. Although the body abides pervading all, but in the channels, the essence is, the form of thigle, letters, means, and wisdom. The five abide as distinct places in the channels. On the connecting thread of the white channel, it abides as the form of the eye of wisdom. Although the scent of sandalwood pervades, it is similar to the excellent essence. From the center of the precious eight-petaled heart, is the nature of pervasive wisdom itself, it abides as the form of a seed syllable. The ground is also wisdom, the path is wisdom. The fruit expands in the realm of wisdom. The fruit is also the three, ground, path, and fruit. On the delusion of wisdom and ignorance, one element is mixed with wisdom. There, the flesh and blood body that grasps conditions, in the heart of the wisdom citta, abides together with the thigles. The door of the channel is only clear, the inside is clear, flesh and blood are wrapped around. That wisdom that is clear in the channel, whoever takes it as an experience through conditions, passes into peace in complete purity. Therefore, awareness is the essence. Its path is the essence of the five elements, inside the knots of the five chakras, the two eyes are connected by white threads, like bat wings from the brain, it goes inside the eyeballs of the eyes, wisdom abides inside the heart, like a white thread, it appears on the path of the channels. On the sclera, forms are gathered, it is generated and increased by wind. By the increase and decrease of coming and going, wisdoms are gathered. All actions are done by empty thigles, taking hold of the appearance of past actions, wind generates brightness and radiance, transforming and showing the appearance of wisdom, of the self-born lamp of wisdom, all dharmas are equally of one taste, gathering and holding self-appearance, this is the old connection of habitual patterns.
Chinese
断绝相续。 收摄法界之清明， 执持明觉之身， 三要点成熟为精华， 轮回自可断绝。 如是眼中生起明灯， 汇集佛陀意之要点， 自显现执持显现之境， 门上生起的明觉， 于离戏三者中显现。 从境显现之法性， 如虚空湛蓝无云， 光明与颜色即是法界， 显现五智之自显现。 于清净之智慧明灯上， 明点身与错乱显现清净， 自性即是本体， 无二无离散而显现。 此时穷尽之特征是， 如离戏虚空一般。 彼义为何于虚空中觉悟， 明觉如绵线般见到事物。 本初即安住于基， 然于中间无缘由缘而显明。 于佛陀空行之刹土中， 示现金刚空行之明镜， 开启珍宝空行之坛城， 出现种种事业空行母。 莲花空行母真实示现， 非由谁所作， 是不错乱之佛陀。 见此之瑜伽士， 无三界轮回之名， 是断绝三有之羁绊。 如是法界明觉无离， 是离善恶之见。 彼之义为贝（藏文：བྷཻཾ，梵文天城体：भैं，梵文罗马拟音：bhaiṃ，汉语字面意思：贝）， 于此行持故名为行持。 果于虚空中圆满。 如是境于空中明晰。 善为了解彼等， 且于意义上修持时， 具缘之人于轮回中， 心向解脱，信乐大乘之法。 安住于誓言律仪， 寻觅具相之上师， 于圆满之处所中， 资具与道友资具圆满后， 由具相之上师， 以灌顶成熟后， 于寂静处放下诸事。 于离戏四境中， 以不动三者而修持。 安乐垫上作坐姿， 于气脉要点放舍与决断中， 不散乱，专注一境，于眼之门， 于金刚空行之明镜上， 以不变金刚之眼观视， 空行母真实示现诸身。 见彼智慧显现后， 业与罪障穷尽。 与轮回背道而驰， 五毒显现为五智。
English
Cutting the continuum. Gathering the clarity of space, Holding the bodies of awareness, The three essentials ripen into essence, Samsara itself is abandoned. Thus, when the lamp dawns in the eye, Summarizing the essential points of the Buddha's intention, The self-appearance holding the appearing object, That awareness dawning at the gate, Becomes clear in the three free from conditions. The nature of phenomena appearing from objects, Like the sky, blue and clear, without clouds, Light and color are the very essence of space, Showing the self-appearance of the five wisdoms. On the lamp of pure wisdom, The bindu bodies and deluded appearances are purified, Intrinsic nature itself and essence itself, Appear as non-dual, inseparable. The characteristic of exhaustion at this time is, Like the sky free from actions. What is that meaning? Realize it in the sky, Awareness sees objects like a strand of wool. From the beginning, it has been abiding in the ground, But in between, it is revealed by conditions, without conditions. In the realm of Buddhas and Dakinis, The mirror of Vajra Dakini is shown. The mandala of Ratna Dakini is opened. The various Karma Dakinis appear. The Padma Dakini directly shows. It is not made by anyone, It is the non-deluded Buddha. The yogi who sees this, Has no name in the three realms of samsara, It is the severance of the three existences. Thus, space and awareness are inseparable, It is called the view free from virtue and vice. The meaning of that is bhaiṃ (Tibetan: བྷཻཾ, Sanskrit Devanagari: भैं, Sanskrit Romanization: bhaiṃ, Literal Chinese meaning: 贝), Practicing it is called practice. The fruit is completely perfected in the sky. Thus, the object is clear in the sky. When those are well understood, And when that meaning is practiced, The fortunate person in samsara, Turns away from the mind and is devoted to the Mahayana Dharma. By abiding in the vows and commitments, Search for a qualified Lama. In a place of perfect abundance, Gathering materials and Dharma friends, By the qualified Lama, Having been ripened by empowerment, In a solitary place, abandon activities. In the realm of the four free from conditions, Practice with the three immovables. Sit in a comfortable posture, In the essential points of wind and cutting through, Without distraction, with one-pointedness, at the gate of the eye, On the mirror of Vajra Dakini, Looking with the unchanging Vajra eye, The Dakinis directly show the bodies. Having seen that wisdom appearance, Karma and obscurations are exhausted. Turning away from samsara, The five poisons dawn as the five wisdoms.
Chinese
从（此处开始）。不舍弃烦恼，安住于自性，就能现量见到法性。此时获得明觉的根本权柄。之后，体验和显现逐渐增长，光明扩展，明点增多。显现、觉知和体验都增长。继续修持，明觉就像鸽子飞翔一般。身体上不会生出虫子、虱子等。继续向上增长，明觉就像野兽奔跑一般。身体上没有皱纹，变得年轻。远离食物和饮水的困扰。不会与那种显现分离。虚妄之语消失，变得沉默。继续体验增长，明点、单身本尊、父母本尊，以及眷属和坛城显现。之后，所有心识显现止息。前所未有的法从心中涌现。敌友之念不会在心中产生。之后，达到顶点时，光明遍布三千世界，明点、空行母等身相显现。之后，坛城圆满显现。如羊毛般柔软的身体充满光明。空灯二者以寂静和忿怒尊，坛城嘎乌盒合璧圆满。日夜显现不断绝。自身有质碍的身体转化为光。有时在手指尖上，手指伸展肿胀。脱离轮回和涅槃二者的概念。身体上不会被外来的敌人所胜。这个赤裸裸的清明觉性，所有错觉都融入法界。远离希望和恐惧、否定和肯定，所以说诸法都已穷尽。获得出生和进入的自主权。在三身法界中成佛。如此见到显现时，十二种征兆次第显现。如此次第修持，通过见、本（藏文：བྷཻཾ，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：本）、行和果四种瑜伽来指示。首先是见的体性，证悟的方式、定义和分类，以及修持的方法和六种特征。内外秘密全部，在体性上见到和证悟为一。以法性之眼亲见，所以称之为见。对于有知觉的各自欲望，认为是心识的执着。因此，这才是现量殊胜。在转变者自身回观时，就像不舍弃而自然解脱的冰雹。秘密安住在不可思议的境界中。远离执着于法的念头。在原始清净的境界中，法已穷尽。无为圆满究竟称为见。最好是无余，中等是中有，最下等是化身。