English
Therefore, in order to manifest that, in this system of the Great Net of Illusions, the completion stage is explained, which focuses on the seeds of arising and gathering of samsara and nirvana residing in the heart. That is, the vajra seat is the meaning of non-discrimination or immutability, and because the sphere is profound, the heart chakra is called the glorious womb. In that, in the open space, the method of focusing on the seeds residing in the center of the eight essential channels that give rise to illusion and wisdom, like what is to be purified and what purifies. In the Secret Essence of Vimala it says: Whatever is possessed, know it as eight aspects. The commentary says: What is possessed? In the center of the empty heart, there are eight kinds of essential channels, like intertwined veins, of which three are the channels of Dharma-nature, one is the channel of wisdom, three are the channels of self-nature, and one is the channel of merit, thus it should be known as eight kinds. Among them, the three central channels are the support of the three bodies and the immutable Dharma-nature. The one channel in front of it is the support channel for the arising of the basis of wisdom. In the back, the channel of merit resides, from which limitless pure realms and palaces and other phenomena will appear. On the left are the three channels of self-nature, which are the support for the manifestation of all illusions of the three poisons and the three realms, so although there are eight ways of residing, there are only four functions. From the previous one it also says: Four kinds of distinctions, six and eight, in the center. In the center of each of the four channels, there are the letters of samsara and nirvana and the eight aggregates of consciousness, which reside as the way of what is to be purified and what purifies, like this, the channel of Dharma-nature is a yellow light, with a round shape, in its center are the seeds of asuras and animals, su (Tibetan: སུ་, Sanskrit Devanagari: सु, Sanskrit Romanization: su, Chinese literal meaning: su) and tri (Tibetan: ཏྲི, Sanskrit Devanagari: त्रि, Sanskrit Romanization: tri, Chinese literal meaning: tri), above which the essence of the body vajra om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: om) appears like a tent of red light, and the alaya consciousness resides there. The wisdom channel is a blue square cavity, in its center are the seeds of gods and humans, a (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: a) and nri (Tibetan: ནྲྀ, Sanskrit Devanagari: नृ, Sanskrit Romanization: nṛ, Chinese literal meaning: nri) above the red and white, the nature of the heart vajra hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: hum) is blue, and the mind consciousness resides there. The self-nature channel is a red crescent shape, in its center are the seeds of hell and hungry ghosts, pre (Tibetan: པྲེ་, Sanskrit Devanagari: प्रे, Sanskrit Romanization: pre, Chinese literal meaning: pre) and du (Tibetan: དུ, Sanskrit Devanagari: दु, Sanskrit Romanization: du, Chinese literal meaning: du), above which the speech vajra
Chinese
如同红宝石般闪耀的ཨཱཿ（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字。是烦恼者的心之所在。功德之脉位于红黑色三角形的中央，五种感官的意识驻于此处。如此驻留的精华流动方式是，黄色光芒在如同白色丝绸般的脉之精华中流动。蓝色在呼吸的精华中流动。红色在血液的精华中流动。红黑色在五种感官之脉的精华中流动。六道轮回的种子也各自在所驻留的光芒的残渣中流动。因此，将投生于六道轮回的业力习气积累在各自所净化的六个字母之上，从而产生相应的迷惑显现。获得解脱果位的途径，是普遍的三门善业，以及特别是金刚三乘道，置于身语意三字的上方，从而使道与果的功德显现。特别是，将所净化的对象和净化的字母清晰地显现出来，并在此基础上进行要害的猛击，进行圆满次第和三字真言的念诵等，从而使身语意三字的力量增强，净化轮回种子的字母以及其所执着的习气，从而获得金刚三乘的成就。心脏脉络的所有花瓣中央，存在着五种精华汇聚的明点。八脉的中央脉，按照其他续部的说法，是真正的中脉。中脉之气的精华也必须进入智慧脉，因此，精华之光脉是白色的，如同水晶般的细丝，细到马尾的十分之一左右，其中有微尘，即依赖于血液和呼吸的精华混合而成的极细微的风心，存在着不间断的响声光芒明点，即具有五种颜色的智慧自光，极其微细。这也是五种元素各自的精华，即地的精华如同白色丝绸。水的精华是血液的自性，如同胭脂虫的汁液。火的精华是如同将镜子放在阳光下的热气。风的精华是如同埋藏在地下黄金的气体。空的精华是仅仅是打开空间的部分。这些都是识的法性自性。
English
Like a ruby, the letter ཨཱཿ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah) shines. It is the abode of the afflicted mind. The merit channel is located in the center of the red-black triangle, where the consciousness of the five senses resides. The way the essence flows in this state is that yellow light flows in the essence of the channel, which is like a white silk thread. Blue flows in the essence of breath. Red flows in the essence of blood. Red-black flows in the essence of the five sensory channels. The seeds of the six realms also flow in the residue of the light in which they reside. Therefore, the karmic imprints that propel beings into the six realms of samsara are accumulated on top of the six letters to be purified, thereby generating the corresponding deluded appearances. The means of attaining the fruit of liberation are the general virtues of the three doors, and in particular, the paths of the three vajras, which are placed above the letters of body, speech, and mind, thereby manifesting the qualities of the path and the fruit. In particular, by clearly visualizing the objects to be purified and the letters of purification, and by striking the essential points, performing the completion stage and the recitation of the three syllables, the power of the letters of body, speech, and mind increases, purifying the letters of the seeds of samsara and all the imprints they hold, thereby attaining the accomplishments of the three vajras. In the center of all the petals of the heart channels, there is a bindu where the five essences converge. The central channel of the eight channels, according to other tantras, is the truly perfect central channel. The essence of the wind of the central channel must also enter the wisdom channel, therefore, the essence light channel is white, like a crystal-clear thread, as thin as about one-tenth of a horse's tail, inside which there are particles, that is, the extremely subtle wind-mind based on the mixture of the essences of blood and breath, there is an uninterrupted resonance light bindu, that is, the self-luminous wisdom light with five colors, which is extremely subtle. This is also the essence of each of the five elements, that is, the essence of earth is like a white silk thread. The essence of water is the nature of blood, like the juice of cochineal. The essence of fire is the warmth like the heat of a mirror placed in the sun. The essence of wind is like the gas of gold buried underground. The essence of space is just the part that opens up space. These are all the dharmic nature of consciousness.
Chinese
光明自性，非造作之菩提心之所依。如《说续·金刚鬘》云：心间莲花之胎中，智慧金刚恒时住，大主尊者不动佛，彼即是世界之界。是故，心间法轮乃觉性之智慧，显空不二之普贤父母，及其光芒不灭为五智之体性，即五部，乃不可思议之法性，虽无自性之所依与能依，然名言中似有依彼者，故名曰安住之无量宫。心轮中央，依于圆满次第之甚深方便，当风心之精华汇聚之时，则于道时亦现涅槃之智慧自光，刹土、宫殿、身、光芒，以及智慧与功德之一切显现。究竟而言，当五光之能量摆脱为风所染，显现为蕴、界、处等不净之法之一切部分时，则自性远离戏论之空性部分之法身便会显现。二者于义无别，虽不相混，然一切迷惑之显现及习气皆回摄于法界，显空融为一体，故道之二资粮不费力而圆满。于法身无生之法界中现前成佛，与法界等同，身与智慧之显现无边无际，是故，经中云：若无真实觉性之自明，则善逝之刹土亦见为恶趣之处。若证悟胜乘平等之义，则恶趣之处亦为色究竟天兜率天。如是，诸佛现前成佛之处，乃色究竟天，清净无染，以无量之量与庄严所严饰之刹土，名为密严刹土，彼非于三界之处所之外，亦非于自心性之外，存在自相之境。遮蔽法界者，乃垢染、风心等不净之分，何时断除彼等，则彼时便会自然成就为智慧之自显现。是故，此身乃觉性智慧之
English
The luminous essence, the uncompounded support of Bodhicitta. As the "Explanatory Tantra, Vajra Garland" says: In the heart's lotus womb-like space, The wisdom vajra always dwells. The great lord, the immovable one, That itself is the realm of the world. Therefore, the Dharma wheel of the heart is the wisdom of awareness, the indivisibility of appearance and emptiness, Samantabhadra and Samantabhadri, and its radiance, unceasing as the essence of the five wisdoms, is the five families, the inconceivable Dharma nature, which, although lacking a support and that which is supported in its own essence, is said to be like relying on it in name, hence it is called the immeasurable mansion of dwelling. In the center of the heart wheel, when the essence of wind and mind gathers by relying on the profound means of the completion stage, then at the time of the path, the self-radiance of the wisdom of nirvana, the fields, palaces, bodies, rays of light, and all the appearances of wisdom and qualities also arise. Ultimately, when the energy of the five lights of appearance is freed from being defiled by the wind, and all parts that appear as impure dharmas such as aggregates, elements, and sense bases are separated, then the Dharmakaya of the emptiness part, whose nature is free from elaboration, will manifest. Since these two are inseparable in meaning, although they are not mixed into one, all deluded appearances and habitual patterns revert into the sphere of reality, and appearance and emptiness merge into one taste, so the two accumulations of the path are effortlessly completed. Having manifestly awakened into Buddhahood in the unborn sphere of the Dharmakaya, the appearances of body and wisdom appear boundlessly, equal to the sphere of Dharma. Therefore, it is said in the extensive [text]: Without the self-awareness of true knowledge, Even the Sugata's realm is seen as a place of evil rebirth. When the meaning of the supreme vehicle's equality is realized, Even the place of evil rebirth is Akanishta and Tushita. Thus, the place where the Buddhas manifestly attain enlightenment, Akanishta, is a pure and immaculate realm, adorned with infinite measure and arrangement, called the Dense Array Field, which does not exist as a self-characterized place other than this realm of the three worlds or one's own mind. What obscures the sphere of reality is all the impure parts of defilement, wind, and mind; when those are abandoned, then at that time it will spontaneously become the self-manifestation of wisdom. Therefore, this body is the wheel of awareness and wisdom.
Chinese
因为涵盖了以三解脱门所归纳的一切法的法性，是广大周遍的所依，所以如果对此加以掌握，那么涅槃果位的一切法都将在你身边。未证悟的众生则会在此之中流转。如《宝云经》所说：“这些虽然是无我的，然而愚昧的凡夫却执着于我，他们显现执着于我的蕴，因此不能领悟真如。因为不能领悟，所以像火轮一样在轮回中漂泊。” 如此在轮回中迷惑之时，心性自身安住的方式，自性清净，圆满具备身和智慧的一切功德，不会因为衰损而变得稀少，也不会出现果位功德不圆满和自性低劣的情况。例如，水银即使落入灰烬之中，也不会与之混杂。 如《密集金刚经》所说：“从珍贵的心中脱离，没有佛陀，也没有众生。” 又如《智慧成就经》所说：“心的殊胜光明，是本来就有的佛陀，不由谁造作，自然而生，本来就安住。” 它的自性，依靠三摩地而显现的方式，如《致密庄严经》所说：“如同非常好的黄金，在黄金的形状中不显现，寻找之后，经过非常仔细的锤炼，完全提炼后才会显现。同样，阿赖耶识的各种显现，以及七种识，通过三摩地的完全提炼，瑜伽行者才能恒常见到。” 它的自性，通过闻思来推测，仅仅是生起信心，而要如实地了解，则依赖于信心和禅修的因缘。如经中所说：“舍利子，胜义谛唯有通过信心才能证悟。”等等。 如此不变的法性，胜义菩提心，如来藏，乃至芦苇中的虫子，凡是被心识所摄的一切，没有不遍及的。例如，如同芝麻一样，一切都被油遍及一样。