English
By habituating oneself to the meditation of burning and dripping bindus at the upper and lower tips of the central channel between the navel and the crown, one causes the three actions of air entering, abiding, and dissolving in the central channel. If one gains the power to bind the practice of meditating on the nature of the sun and moon, the white and red essences, continuously descending into the space of the central channel, then one will not be able to control the sun, moon, and planets externally, and one will gain abilities such as subduing and suppressing. Although there are many instructions on how to meditate on this, here it is divided into three wheels: the wheel of wisdom of fierce fire, the wheel of great bliss and dharmata, and the wheel of expelling blockages by purifying the channels. The first is that just as the horse-faced one drinks the ocean, the fire born from the A syllable (Tibetan: ཨ, Devanagari: अ, IAST: a, Literal meaning: unborn) consumes all the aggregates, hence it is called fierce fire. The instruction for this is that in the space of Rahu in the central channel, 'life' refers to the air, and 'effort' refers to the mind. Bind these two inseparably, and gradually draw the air moving in the positions of each chakra with a wooden cart, from which fire blazes from the A syllable (Tibetan: ཨ, Devanagari: अ, IAST: a, Literal meaning: unborn), touching the Hum syllable (Tibetan: ཧྃ, Devanagari: हूँ, IAST: hūṃ, Literal meaning: Hum) pointing downwards at the crown, causing nectar to descend and fill the entire central channel, and relax for a moment in the state of bliss arising. Then, the white and red essences entering from the two tips of the upper and lower central channel mix in the heart, maintaining the state of inseparable bliss and clarity of E-Vam (Tibetan: ཨེ་ཝྃ, Devanagari: एवं, IAST: evaṃ, Literal meaning: thus). Then, focus the mind on the extremely subtle bindu of the five lights, and finally rest in a non-conceptual state. As it says in the tantra: 'Always abiding in the heart, a single bindu without change, for the person who meditates on this, wisdom will surely arise.' The second is similar to the way fierce fire burns, but in the heart, hold the mind on a pea-sized lump of the combined E syllable (Tibetan: ཨེ, Devanagari: ए, IAST: e, Literal meaning: E) and the Vam syllable (Tibetan: བྃ, Devanagari: वँ, IAST: vaṃ, Literal meaning: Vam) at the crown, and finally meditate without any object of focus. The third is that for those without attachment, the two, air and essence, are united simultaneously, so at the navel, in the form of fire-wind E (Tibetan: ཨེ, Devanagari: ए, IAST: e, Literal meaning: E), the Hum syllable (Tibetan: ཧྃ, Devanagari: हूँ, IAST: hūṃ, Literal meaning: Hum) dissolves, pervading the central channel and all the chakras, the white bindu of air-mind descends, and the red one rises, the two mix in the heart, and one relaxes in the state of co-emergent innate wisdom dawning free from elaboration. For those with attachment, after the four joys of union with a consort, one rests in a state free from elaboration. The result of accomplishing this method is the nature beyond the experience of bliss, clarity, and non-thought.
Chinese
是远离戏论的光明智慧。密集金刚续中说：无修是修之实，修持本身非为修。如是实与非实故，修持无有可缘处。如是。又，总的来说，通过对脉、气、明点进行要害的击打，以及习惯的力量，二资粮如海浪般增长的威力，死亡时三时融入中脉，经历现、增、得三相的最后光明生起。像这样，通过修持口诀的力量，使各个脉轮的气心堪能，从而使积聚道的修持达到圆满，逐渐与圣地相合，使气心在化身轮中堪能，从而得见化身佛的面容。获得禅定和神通等积聚道的功德显现。显现如天神般，是为身念住；感受解脱为大乐，是为受念住；粗大的心和心所寂灭，是为心念住；了知一切显现假立之法皆无自性，是为法念住，即生起积聚道小品的证悟功德，以此为例，应知三十七道品的一切功德，在各自的道位生起之理。气心调柔后，逐渐解开中脉的两个结，气和明妃的精华各有两个进入罗睺腹中，与此同时，从最初地的证悟和功德全部显现开始，十地的功德全部由低到高增长，直到最后解开第二十一个脉结时，气心的精华连同明点一同前往顶轮，成就金刚持之理。《决定胜义谛》中说：罗玛、姜玛皆颤动，结解脱之幻相显。解脱即是智慧入灭。如是。第二，讲述幻化秘密明点的宗派。像这样，对新旧密续的圆满次第进行总的讲述后，特别要介绍的是，前译所有续部的根本，《幻化网续》之王，由大学者比玛拉以秘密明点的方式进行解释的宗派。简要阐述其意义是：外器世界首先
English
It is the clear light wisdom free from elaboration. In the Guhyasamaja Tantra, it says: "Non-meditation is the reality of meditation, meditation itself is not meditation. Thus, with reality and non-reality, meditation has no object." So it is. Moreover, in general, by striking the vital points of the channels, winds, and bindus, and through the power of habit, and the power of the two accumulations increasing like waves, at the time of death, the three times enter the central channel, and at the end of the three appearances of appearance, increase, and attainment, the clear light arises. Like this, through the power of meditating on such instructions, the winds and minds of each chakra become workable, thus perfecting the path of accumulation and gradually uniting with the noble grounds, making the winds and minds workable in the nirmāṇakāya wheel, thus seeing the face of the nirmāṇakāya Buddha. The qualities of the path of accumulation, such as obtaining samādhi and magical powers, become manifest. Appearance arises as a deity, which is the mindfulness of the body; feeling is liberated into great bliss, which is the mindfulness of feeling; coarse mind and mental events are pacified, which is the mindfulness of mind; knowing that all phenomena of appearance are without inherent existence, which is the mindfulness of phenomena, that is, the qualities of realization of the small path of accumulation arise. As an example, one should know that all the qualities of the thirty-seven factors of enlightenment arise in their respective paths. After the winds and mind are mastered, gradually the two knots of the central channel are untied, and two essences each of wind and dhātu enter the stomach of Rāhula, and at the same time, from the manifestation of the realization and all the qualities of the first ground, all the qualities of the ten grounds increase from higher to higher, until the very last, the twenty-first channel knot is untied, the essence of wind and mind together with the bindu go to the crown of the head, and the way of accomplishing Vajradhara. In the Certainty of Meaning's Pinnacle, it says: "Roma and kyangma all tremble, the illusion of knots being untied appears. Liberation is wisdom passing into nirvāṇa." So it is. Second, explaining the system of the Magical Illusion Secret Bindu. Like this, after generally explaining the completion stages of the old and new tantras, in particular, what is to be introduced is the root of all the early translation tantra sections, the king of tantras, the Magical Illusion Net Tantra, the system explained by the great teacher Vimalamitra with the secret bindu. Briefly explaining its meaning is: the outer container world first.
Chinese
就像依靠风形成水，水滋养土地，土地产生热量，树木和金属等成为火的燃料，从而形成四大元素一样。风与清净的心融合，血液的性质被水凝聚成一体，从而形成众生的身体，那也是土的性质ཤ 。由此，火的性质产生身体的热量，并产生感官和颜色。火产生风，使呼吸和光彩增长。内外元素的这些潜伏和普遍活动，与稳定、移动、形成、存在、破坏和空无相一致，同样，内在的身心集合也是通过各自元素的活动而经历生老病死，因此，外器内情的自性在自己的身心中圆满。时轮金刚中也说：外在的世界，内在的众生身体，以及法性的界限，通过相同要点的相互关联而结合。因此，依靠身体，通过将重点放在元素上的缘起，使心解脱为法身，这是圆满次第的巧妙方法。因此，这个续部的口诀是，就像在外部，贤劫的千零二尊佛在赡部洲的中心摩揭陀或金刚座上显现成佛并广弘佛法一样。金刚身坛城的中心是自性清净的法身住所。那是怎样的呢？过去、未来和现在的三个时期都未曾预示的心之法性，就是如来藏。在《现观庄严论》中说：心是没有时间的。哪个与三时分离，那就是与自性之相分离的。以及，智慧的大光明是自明的，是不动的时间。在《宝积经》中说：光护，心和法的真如从任何地方都不来，到任何地方都不去，也不住在任何地方，因此是不确定的，是不可思议的时间。以及在《名号赞》中说：通达三时和无时者。就是这样。只有当如此的心之自性，如来藏的实相显现时，过去、现在、未来的所有佛陀才能现证圆满正等觉，并成佛。
English
Just as water is formed by relying on wind, water sustains the earth, earth generates heat, and wood and metal become fuel for fire, thus forming the nature of the four elements. When wind merges with the clear mind, and the nature of blood is unified by water, it forms the body of sentient beings, which is also the nature of earth. From this, the nature of fire generates the body's heat, and produces the senses and colors. Fire generates wind, which increases breath and radiance. These latent and universally arising activities of the outer and inner elements, in accordance with stability, movement, formation, existence, destruction, and emptiness, similarly, the inner aggregates of body and mind also undergo birth, aging, sickness, and death through the activities of their respective elements. Therefore, the nature of the outer world and inner beings is complete within one's own body and mind. In the Kalachakra it is also said: The outer world, the inner body of sentient beings, and the realm of the Dharma nature are connected through the mutual relation of identical key points. Therefore, relying on the body, through the interdependent connection that emphasizes the elements, the mind is liberated into the Dharmakaya, which is the skillful means of the Completion Stage. Therefore, the oral instruction of this tantra is that, just as in the external world, the thousand and two Buddhas of the Fortunate Aeon manifest enlightenment and widely propagate the Dharma in Magadha, the center of Jambudvipa, or at Vajrasana. The center of the Vajra Mandala City is the naturally pure abode of the Dharmakaya. How is that? The Dharma nature of the mind, which is not indicated in the three times of past, future, and present, is the Tathagatagarbha. In the Ornament of Clear Realization it says: The mind has no time. That which is separate from the three times is separate from the characteristics of self-nature. And, the great light of wisdom is self-luminous, it is the unmoving time. In the Ratnakuta Sutra it says: O Kashyapa, the Suchness of mind and Dharma does not come from anywhere, does not go anywhere, and does not abide anywhere, therefore it is indeterminate, it is inconceivable time. And in the Praise of Names it says: The one who realizes the three times and the timeless. It is like that. Only when such a nature of mind, the reality of the Tathagatagarbha, is manifested, will all the Buddhas of the three times fully awaken to complete perfect enlightenment and attain Buddhahood.
Chinese
因此，为了显现那个，在此大幻化网的体系中，讲解了将轮回与涅槃生起和收摄的种子安住在心间的圆满次第。也就是，以不分别或不变之义为金刚座，以界深邃故，心间法-轮被称为吉祥的胎藏。在那之中，于空旷处，有错觉显现和生起智慧的八脉精髓所安住的中央，如所净和能净般安住的种子，对其进行要害的窍诀。邬金比玛拉的秘密精要中说：何者所具有，知为八种相。注释中说：何者所具有呢？在心空中央，有如脉之精髓，如脉络缠绕般的八种，其中三种是法性脉，一种是智慧脉，三种是自性脉，一种是功德脉，如是应知为八种。其中，中央的三脉是三身和法性不变的所依。其前方的一脉是智慧生起的所依脉。后方是功德脉所安住之处，从中会显现无量清净的刹土和宫殿等景象。左侧是自性脉的三脉，是三毒和三界自相的全部错觉显现的所依，如是安住的方式虽有八种，但作用只有四种。从前面也说：四种差别六与八，于中央。四脉各自的中央，有轮回和涅槃的字和八识聚等，是作为所净和能净的方式而安住的，就像这样，法性脉是黄色光芒，具有圆形，其中心有非天和旁生的种子，苏（藏文，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：苏）和扎（藏文，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：扎）之上，身金刚的精华嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）显现为如红色光芒的帐篷，阿赖耶识安住于此。智慧脉是蓝色四方形的空腔，其中心有天和人的种子，阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和尼（藏文，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：尼）在红白之上，心金刚的自性吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是蓝色的，意识安住于此。自性脉是红色的半月形，其中心有地狱和饿鬼的种子，贝（藏文，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：贝）和度（藏文，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：度）之上，语金刚的自