Chinese
远离一切，思维占据智慧上师之位。彼者吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）白色闪耀，融为一体，从那之中，吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）一切皆是大乐之界。不毁坏文字的种子，念诵咒语，将弟子培养成最殊胜者，此乃秘密，是生起次第的圆满。于此，三倍忿怒尊的全部庄严也圆满观想。然后布施明点，将弟子的明点沐浴并以美丽装饰来布施。导师也如自己的母亲般加持，如前一般，进行结合，五峰金刚杵上有月亮和啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪），接触法界自在母的脉，不弯曲而获得香的给予，并在真实意义的脐和新月二者的中央，观想一个明点在秘密脉的空隙中，增长智慧，使明点触及脉的空隙。剩余的在殿堂的走廊里的拇指和食指以明点本身来灌顶，弟子的方便莲花和，明点智慧莲花腹部相连，珍宝束缚的线，导师的拇指和食指抓住，念诵“大乐法身”，并确定。解释那句话的意义，知晓那之后，将金刚铃按在弟子的心口并抓住，念诵“嗡 不变”的真实语。然后讲述圆满次第，讲述并展示结合即是智慧自性安住之处。若不修持此，则未曾说已获得并拥有智慧自性安住的灌顶。而且经续中说：此后，高贵的种姓之子，将王位和自己的身体，儿子和妻子以及财富，极其珍爱和信任地布施。因此解释其意义并布施供品。像这样的弟子应该修习的诀窍是：一般来说，对于一切有形之众生，自生的六大坛城自然存在，那么，具备大乐轮法身之相的是什么呢？头部的脉，具备智慧莲花的花瓣，右边十六，聚集在右边的光明生起脉中。那向下流动，有些人说是金刚铃水的脉。左边十六的，左脉的脉搏向下流动，是罗萨纳，也就是血脉。中央
English
Being apart from all, contemplate occupying the place of the wisdom guru. That very Hūṃ (Tibetan: ཧཱུཾ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) white and shimmering, becomes one, and from that, Hūṃ (Tibetan: ཧཱུཾ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) all is the realm of great bliss. Without destroying the seed syllables of the letters, reciting the mantra, the disciple is generated into the supreme, this is the secret, the completion of the generation stage. Thereupon, contemplate the complete adornments of the threefold wrathful one as well. Then bestow the bindu, bestow the disciple's bindu with bathing and beautiful adornments. The teacher also blesses it like his own mother, and as before, performs the union, the five-pointed vajra with the moon and phaṭ (Tibetan: ཕཊ, Devanagari: फट, Romanized Sanskrit: phaṭ, Literal meaning: phaṭ), touching the vein of the Dharma realm's rich woman, without bending, receives the offering of incense, and in the center of the ultimate navel and the two crescent moons, contemplate one bindu in the secret vein's cavity, increase wisdom, and delight in striking the bindu into the vein's cavity. The remaining thumb and forefinger in the courtyard of the palace empower the bindu itself, the disciple's means lotus and, the bindu's wisdom lotus are joined belly to belly, the thread bound with jewels, the teacher's thumb and forefinger hold it, reciting "Great Bliss Dharmakāya," and fix it. Explain the meaning of that word, and knowing that, press the vajra bell against the disciple's heart and hold it, reciting the true words "Oṃ Immutable." Then explain the completion stage, explaining and showing that union is the abiding place of wisdom's own nature. If this is not practiced, it has not been said that one has obtained and possesses the empowerment of wisdom's own nature's abiding place. Moreover, it is said in the tantra: Thereafter, that noble son of the lineage, will bestow the kingdom and his own body, son and wife, and wealth, with utmost affection and trust. Therefore, explain its meaning and bestow offerings. The instruction on what such a disciple should practice is: In general, for all sentient beings with form, the six great spontaneously arisen mandalas naturally exist, so what is it that possesses the characteristics of the Great Bliss Wheel Dharmakāya? The vein of the head, possessing the petals of the wisdom lotus, sixteen on the right, gather in the right's light-arising pulse. That flows downwards, some say it is the vein of the vajra bell water. Sixteen on the left, the pulse of the left vein flows downwards, it is Rosana, that is, the blood vessel. The center
Chinese
如同圆满的法身月亮一般，从梵穴脉轮生起，具有证悟之境，那就是阿瓦都帝卡，是通往大乐之路，被赞誉为佛陀和众生的宝藏。这也被称为第一个具有道路的断行轮。第二个圆满受用轮位于喉咙，具有十六瓣莲花。从这些莲花中生出的是自性空行母，她们不住于任何地方，享受一切受用，那就是舌头，被称为遍母，因为她们能理解一切内外符号。第三个是法轮，位于心脏，有两对。白色的心是月亮，代表方便；红色的是太阳，代表智慧。心脏本身有八个花瓣。 这八个花瓣汇集于四个脉：法性脉、智慧脉、自续脉和功德脉。这四个脉具有四种光芒：黄色、蓝色、 红色和像乌鸦腋窝一样的红黑色。种子字是六个。它们所居住的地方是：黄色中居住着阿赖耶识的刹那；蓝色中居住着意； 红色中居住着烦恼意；红黑色中居住着睡眠。这些脉的交汇处被称为智慧精华的虚空，像拉长的线一样，那是母性的虚空，是自然圆满的智慧。在其中，像未破碎的朱砂般的血液精华是不变身，是如镜般的智慧。其中，像黄金埋藏在地下的蒸汽一样的气息精华是未修持的智慧，是成办事业的智慧。其中，具有各种颜色的光芒是未寻之义，是清晰明了地知晓一切的智慧。其中，安住着无有戏论的菩提心明点，不是八识聚中的任何一个，而是自性身。
English
Like the full moon of the Dharmakaya, arising from the Brahma-randhra chakra, possessing the state of realization, that is the Avadhutika, praised as the path of great bliss, the treasure of Buddhas and sentient beings. This is also taught as the first Chöd wheel with the path. The second Sambhogakaya wheel is located in the throat, possessing sixteen lotus petals. From these arise the Svabhavika Dakinis, who do not abide anywhere, enjoying all enjoyments, that is the tongue, also called Khepama because they understand all inner and outer symbols. The third is the Dharma wheel, located in the heart, in two pairs. The white heart is the moon, representing skillful means; the red is the sun, representing wisdom. The heart itself has eight petals. These eight petals gather into four channels: the Dharmata channel, the Jnana channel, the Svarupa channel, and the Guna channel. These have four lights: yellow, blue, red, and reddish-black like the armpit of a crow. The seed syllables are six. Their abodes are: in the yellow dwells the alaya-vijnana kshana; in the blue dwells the mind; in the red dwells the afflicted mind; in the reddish-black dwells sleep. The junction of these channels is called the space of the essence of wisdom, like a stretched thread, that is the space of the mother, the spontaneously perfect wisdom. Within it, the essence of blood like unbroken cinnabar is the immutable body, the mirror-like wisdom. Within it, the essence of breath like the vapor of gold buried underground is the uncultivated wisdom, the wisdom of accomplishing activities. Within it, the light possessing various colors is the unsearched meaning, the wisdom of clearly knowing everything. Within it, dwells the Bodhicitta bindu free from elaboration, not any of the eight aggregates of consciousness, but the Svabhavikakaya.
Chinese
化身所作之轮者：任何有情众生，五肢有五坟场，表相有一坟场，内脏有一坟场，身心合一有一坟场，此八者合一之脉有多少？六十及顺逆之大脉四，支脉四，共六十四。彼等从脐间散发，聚集亦于彼处。 彼遍布身之色界、语之欲界、意之无色界三界，故为化身之轮。彼等之根本名为无取之脉。 空性之智慧气亦于彼处运行。因此，于无取之气，于女性续部中说为不动之空行母。第五火之轮者，从化身向下，方便之三手及一弃舍以下，处所广狭为四手印。与法界自在母之鼻尖一同安住，故名施舍母。三角三面，共六。边与中之二分，共施舍母八。猛厉者为三角之表征。第六风之轮者，若从方便之字说十风，此处取二。其中，上方之风为膨胀，下方之风为摇动，彼之形状如扎霍尔之弓拉开一般。头如蛇，鼻有如蛇舌之幡，于酒杯中央之孔隙中有字样यं（藏文，梵文天城体，yam，汉语字面意思：扬）红色自然存在。此风之作用为舍弃习惯，生出男女之精，以及世俗之风，作排出大小便之作用。若无此风，则彼等作用皆止息。处所为八手印。运行之处是从脐间到脚底。彼处首先生出字यं（藏文，梵文天城体，yam，汉语字面意思：扬）。从燃烧到脉之轮及坟场皆融入大乐之时，于女性续部中说为拙火。从此处向下，略微开示降下与勾招智慧之方便，真实义之地，一手印上，两个新月顺逆相合之间，观想世俗菩提心性与法身无别，如芥子般大小。
English
The wheel of emanation: For any sentient being, the five limbs have five charnel grounds, the appearance has one charnel ground, the internal organs have one charnel ground, and the body and mind together have one charnel ground. How many channels are there when these eight are combined into one? Sixty and four major channels in direct and reverse order, and four minor channels, making sixty-four in total. When they emanate from the navel, they also gather there. It pervades the three realms of the body's form realm, the speech's desire realm, and the mind's formless realm, hence it is the wheel of emanation. The root of these is called the channel without grasping. The breath of the wisdom of emptiness also flows there. Therefore, in the female tantra, the unmoving dakini is said to be the breath without grasping. The fifth, the wheel of fire, is from the emanation downwards, with the three hands of skillful means and one abandonment below. The wide and narrow places are the four mudras. It abides together with the tip of the nose of the Dharma Realm Rich Woman, hence it is called the Giver. Three triangles, three faces, making six. The two parts of the edge and the center, making eight Givers. The wrathful one is the symbol of the triangle. The sixth, the wheel of wind, if ten winds are explained from the letter of skillful means, here two are taken. Among them, the upper wind is swelling, and the lower wind is moving. Its shape is like a Zahor bow being drawn. The head is like a snake, and the nose has a banner like a snake's tongue. In the hole in the center of the cup, the letter यं (Tibetan, Devanagari, yam, literal meaning: Yang) is naturally red. The function of this wind is to abandon habits, produce male and female essence, and the mundane wind, performing the function of excreting feces and urine. If this wind is absent, then all those functions will cease. The place is the eight mudras. The place of movement is from the navel to the soles of the feet. From there, the letter यं (Tibetan, Devanagari, yam, literal meaning: Yang) is first produced. From burning to the time when the wheel of the channels and all the charnel grounds are absorbed into the Great Bliss, it is called Tummo in the female tantra. From here downwards, a brief explanation is given of the means of descending and summoning wisdom. On the ground of ultimate meaning, on one mudra, between two waxing moons joined in direct and reverse order, contemplate the nature of mundane bodhicitta as inseparable from the Dharmakaya, as small as a mustard seed.
Chinese
因果之法皆已圆满于续部中宣说。于此未曾开启玛字之义。灌顶之要义释已竟。 从千与万中若生一违，则需开启圆满口诀之灌顶。若多于三，则将堕入金刚地狱。若已过时，则亦焚毁金刚萨埵之体性。作为伏藏隐藏。根本释二者皆由佛陀秘密所造。由智者所译。善哉！ 顶礼自之本尊。开启阿贝舍之口诀。顶礼薄伽梵吉祥普贤王如来。如是大学者佛陀秘密，为使三界最初十一处之贪执者，以正直行持而得解脱，于此时造此论。以续部与坛城之灌顶为主，意念意义方便。对诸天之天顶礼亦为四种必要。方便即此道之正文。由方便所生之金刚顶端摧毁四者，即事业，遣除常。中间为功德，遣除断。末尾为体性，超越二边中。摄持即从彼三者中祈请之自性。彼三者具足之大智慧即是。具足三种殊胜之差别，即是从行境等名之数量中所说，意义通达。二者皆是供养之境，无二而见即是殊胜供养。从广说之正文，为使甚深显现之故。具足信心精进之弟子。如是凡具足一切法器者，先前对具有信心与精进三者之人。以二因与四缘，总与别具足而接受。于画像之巨大坛城中。如是其余寂怒之相于影像之灌顶中，于后世之续部中进入而接受。获得能力与利益之灌顶后。如是先前所作，对具足三者之子给予五次第，先前给予十者。虽亦有因不同之灌顶，然为此灌顶将殊胜续部引导至一之故。彼以进入之语作十八，作圆满并获得十五，应安住于生起次第之行持中，习惯之。