Chinese
在极微小的微尘之中， 微尘与气息的精华相融之光。 五种颜色极其微细， 自性光明菩提心的所依。 普贤五部安住的无量宫， 于此处风心精华汇聚之时， 一切寂灭之刹土显现。 显现之五光与空性之法身二者， 融为一体，以道圆满二资粮。 名为奥明清净密严刹土， 不住于他处，一切障碍， 何时断除之时即能任运成就。 如是，外器之初为风，水与地以下承上的方式形成。且地生热，木铁等化为火之因，如是成立四大的自性。风心精华相融，以血水的自性合一，形成内情众生的身体。其中，地的自性为肉，即软肉与硬肉等各种肉从心脏生出，由此产生火的自性，即身体的温度，进而产生感官和颜色。火生风，使气息和光彩增长，内外诸要素以潜伏和显现的作用，与稳动、成住坏空相符，同样，内身心的集合也是由于各要素的作用紊乱而成为生老病死的因，因此，器情万物的自性都存在于自己的身心中。 此外，过去、现在、未来三世均未授记的心之法性，即具如来藏者，乃是成佛之处，即心间法轮的金刚座。其甚深之处被称为“吉祥之胎”，从中产生幻象和智慧，在八根精华脉的中央，如需净化的基础般存在的种子字，如Vimalakirti所说，要专注于此。 如是，在空旷的心中，有八条如缠绕的脉络般的精华脉，其中三条为法性脉，一条为智慧脉，三条为自性脉，一条为功德脉。其中，中央的三条是三身的种子字，是不变法性的所依，在黄色光明的圆形中央，是需净化的非天之
English
Within the infinitesimal dust, The light of mingled essence of dust and breath. The five colors are extremely subtle, The support of self-luminous Bodhicitta. The immeasurable palace where the five families of Kuntuzangpo reside, When the essence of wind and mind gathers in this place, All the pure lands of Nirvana appear. The five lights of appearance and the Dharmakaya of emptiness, Melt into one, the path perfects the two accumulations. Called the Pure Land of Ogmin, dense and ornate, It does not dwell elsewhere, all obscurations, Will be spontaneously accomplished when they are removed. Thus, the first of the outer vessel is wind, water, and earth are formed in a way that the lower supports the upper. Moreover, heat comes from the earth, and wood, iron, etc., turn into the cause of fire, thus establishing the nature of the four elements. The essence of wind and mind merges, uniting with the nature of blood and water, forming the body of sentient beings within. Among them, the nature of earth is flesh, that is, soft flesh and hard flesh, etc., all kinds of flesh originate from the heart, and from this, the nature of fire, that is, the body's temperature, arises, and then the senses and colors are produced. Fire generates wind, which increases breath and radiance, and these inner and outer elements, through the actions of latency and manifestation, are in accordance with stability, movement, formation, dwelling, decay, and emptiness. Similarly, the collection of the inner body and mind is also the cause of birth, old age, sickness, and death due to the disturbance of the functions of each element. Therefore, the nature of the vessel and its contents are complete in one's own body and mind. Furthermore, the Dharma nature of the mind, which has not been prophesied in the three times—past, present, and future—that is, the one with the Tathagatagarbha, is the place of enlightenment, that is, the Vajra Seat of the Dharma wheel in the heart. Its profound essence is called the "Glorious Embryo," from which illusions and wisdom arise. In the center of the eight subtle essence channels, like a seed that exists as a basis for purification, as Vimalakirti said, one should focus on this. Thus, in the empty space of the heart, there are eight essence channels like intertwined veins, of which three are Dharma nature channels, one is wisdom channel, three are self-nature channels, and one is merit channel. Among them, the three central ones are the seed syllables of the three bodies, the support of the unchanging Dharma nature, and in the center of the yellow, luminous circle, is the non-divine to be purified.
Chinese
在畜生道的“知”字之上，是净化者，胜者的身金刚的自性，白色嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。在其前方，作为四种智慧之所依，是镜智的蓝色根本脉。在四方形的空隙中，是所净化的天人种子，白色和红色的阿那日（藏文：ཨ་ནྲྀ，梵文天城体：अः ह्रीः，梵文罗马拟音：aḥ hrīḥ，汉语字面意思：阿，赫利），其上是净化者，心金刚的自性，蓝色吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。在左边，是产生三种毒和三界自性的错觉之所依，红色半月形的脉中，是所净化的地狱和饿鬼的种子，在普瑞都（藏文：པྲེ་དུ，梵文天城体：प्रे दु，梵文罗马拟音：pre du，汉语字面意思：普瑞，都）之上，是净化者，语金刚的自性，红色阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字闪耀着光芒。从后方的脉中，显现出净土和宫殿等清净的景象。情况有八种，但作用只有四种。具体来说，黄色光是阿赖耶识，蓝色是意识，红色是烦恼意，红黑色是五根识的处所。如果按照精华运行的方式，那么黄色光的脉的精华就像白色丝线一样运行，蓝色是气息的精华，红色是血液，红黑色是五根的脉瓣。六道的六个种子和三个字，都位于黄色光、蓝色、红色和红黑色等之中。其中，阿那日、苏智、普瑞都，都运行在气息、脉和血液的糟粕中。天人和畜生、阿修罗、饿鬼和地狱中出生的因，分别由意识、阿赖耶识、五根识和烦恼意所造。各自的种子积累了业。因此，在不清净的时候，由烦恼所造的一切习气都积累在六个字之上，在证悟的时候，善的部分和智慧的自力清净的部分，都积累在三秘密的三个字之上，因此说，区分轮回和涅槃的字是三个字。根本：因此，身体是伟大智慧的所依，即使在轮回中，其自性的存在方式，也没有衰退和低劣这两种情况，是无有变化的真实菩提心，就像油遍布芝麻一样。就像这样，心性自性光明的大遍布，遍布到灯芯草的虫子，因此即使在轮回的状态下，自己的本性
English
Upon the 'tri' of the animal realm, is the purifier, the essence of the Victorious One's Body Vajra, white Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om). In front of it, as the support of the four wisdoms, is the blue root channel of the mirror-like wisdom. In the square cavity, are the seeds of gods and humans to be purified, white and red Ah Nri (Tibetan: ཨ་ནྲྀ, Sanskrit Devanagari: अः ह्रीः, Sanskrit Romanization: aḥ hrīḥ, Chinese literal meaning: Ah, Hri), upon which is the purifier, the nature of the Mind Vajra, blue Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum). On the left, is the support that generates the illusion of the three poisons and the self-nature of the three realms, in the red crescent-shaped channel, are the seeds of hell and hungry ghosts to be purified, upon Pre Du (Tibetan: པྲེ་དུ, Sanskrit Devanagari: प्रे दु, Sanskrit Romanization: pre du, Chinese literal meaning: Pre, Du), is the purifier, the nature of the Speech Vajra, the red Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah) syllable blazing with light. From the rear channel, pure appearances such as pure lands and palaces arise. There are eight situations, but the function is only these four. Specifically, yellow light is the alaya consciousness, blue is the mind consciousness, red is the afflicted mind, and red-black is the location of the five sense consciousnesses. According to the way the essence flows, the essence of the yellow light channel flows like a white silk thread, blue is the essence of breath, red is blood, and red-black are the five sense channel petals. The six seeds of the six realms and the three syllables are located within the yellow light, blue, red, and red-black, etc. Among them, Ah Nri, Sutri, Pre Du, all flow in the impurities of breath, channels, and blood. The causes of birth in the realms of gods and humans, animals, asuras, hungry ghosts, and hells are made by the mind consciousness, alaya consciousness, five sense consciousnesses, and afflicted mind, respectively. Each seed accumulates karma. Therefore, in the impure state, all the imprints made by afflictions are accumulated on the six syllables, and in the state of realization, the pure parts of virtue and the self-power of wisdom are accumulated on the three syllables of the three secrets, therefore it is said that the syllables that distinguish samsara and nirvana are the three syllables. Root: Therefore, the body is the support of great wisdom, even in samsara itself, in the way its essence resides, there are neither decline nor inferiority, it is the unchanging ultimate bodhicitta, just as oil pervades sesame seeds. Like this, the great pervading nature of the mind itself, which is naturally luminous, pervades even the worm in the rush, therefore even in the state of samsara, one's own nature
Chinese
没有丝毫与本性相异，或者变得衰败和低劣，就像水银落入灰尘中也不会与之混合一样。虽然如此，但由于如来藏的自性是离戏的，暂时由于众生界的意识集合的遮蔽，在尚未用禅定净化并纳入体验之前，在与意识相关的认知中是极其隐蔽的。因此，佛的自性只有佛才能了知。其他声闻缘觉，以及十地菩萨也无法思议。完全依赖于思辨推理并不能了解佛的住处。而且，在道的阶段，使智慧清净的是理，使理清净的是圣言，而使圣言清净也依赖于圣言。因此，最后的法轮安住于三法轮完全清净的自性中，因此“这是佛”，“这是他的事业”的想法，也未脱离二元显现的心的牢笼。根本偈：如此了知金刚身的住处，以及原始基的住法之后，拙火以及幻身梦光明，中阴迁识六种相，由自身努力而成就，不依赖他缘故，自身即是方便道。也就是说，金刚身的住处不是像小乘那样看待为不净的物质三十二物等等，而是了知为色蕴现相等。原始基的住法也要了知为远离有无、是非等等一切戏论的边。之后，道的根本是拙火，基础是幻身，暖相是梦，心髓是光明，厌倦是中阴，决断是迁识这六者，唯有依靠自己的努力才能成就，不依赖于其他因缘，因此称为自身具足方便。如此具有所缘的六种圆满次第，在广释的论典和大手印法六等中可以了解。根本偈：脉、明点、气融入要处后，复将乐空做为道用乃是他身，一切皆入道是方便道。也就是说，以上所说的六法，即使不依赖于明妃，自身
English
There is not even a speck that is different from its own nature, or that has become decayed and inferior, just as mercury falling into dust does not mix with it. Although this is so, since the nature of the Tathagatagarbha is free from elaboration, it is extremely hidden in the cognition associated with consciousness for the time being, due to the obscuration of the aggregates of consciousness in the realm of beings, until it is purified by samadhi and brought into experience. Thus, the nature of the Buddha is known only by the Buddha. Others, such as Shravakas, Pratyekabuddhas, and even the Bodhisattvas of the ten bhumis, cannot conceive of it. Relying entirely on speculative reasoning does not lead to understanding the abode of the Buddha. Moreover, in the stage of the path, it is reason that purifies the mind, it is scripture that purifies reason, and the purification of scripture also depends on the scriptures. Therefore, the final turning of the wheel abides in the nature of the complete purity of the three wheels, so the thought that "this is the Buddha" and "this is his activity" has not escaped the confines of the mind that perceives duality. Root verse: Thus, having understood the abiding of the Vajra body, and the dwelling of the primordial ground, Tummo and the illusory body, dream, clear light, bardo, transference, the six aspects, are accomplished by the effort of the individual, since they do not depend on other conditions, one's own body is the path of skillful means. That is to say, the abiding of the Vajra body is not to be regarded as the thirty-two impure substances, etc., as in the Hinayana, but is to be understood as the Rupaskandha, etc. The dwelling of the primordial ground is also to be understood as being free from all extremes of elaboration, such as existence and non-existence, being and non-being, etc. After that, the root of the path is Tummo, the basis is the illusory body, the warmth is the dream, the essence is the clear light, the weariness is the bardo, and the decision is the transference. These six are accomplished only through one's own effort, and do not depend on other conditions, therefore it is called one's own body possessing skillful means. Thus, the six stages of completion with objects of focus can be understood from the extensive commentaries and the Six Dharmas of Mahamudra, etc. Root verse: When the channels, bindus, and winds become essential, and then bliss and emptiness are used as the path, that is another body; all entering the path is the path of skillful means. That is to say, the six dharmas mentioned above, even without relying on a consort, one's own body