Chinese
拉。 烦恼分别识之主，种子字即是夏（ཤ）。摄集次第之支分，如前一样于彼释，悦意以及隆巴脉，彼等一切次第摄。由三智聚合之门入，随念先后而入定，如是根本自续中，所生支脉具脉者，以及骨髓之液者，苏格列管状具骨力，五者乃是因之境，五种子亦如是也，嘎匝扎达达巴者，眼与耳鼻舌以及，身与如是次第为，彼四亚拉达巴之脉，六者流出非为境，具色界限具眼者，身与眼之根相连，声韵自性鱼与莲，十六二合具明点，声合明点次第三，如镜重叠之方式住，彼乃耳之根相连。显现网之光聚集，具针眼者由鼻引，ra ga ba即是卡玛之首，如是鼻之根相连，如是卡玛汝之脉，颚与三者而聚合。 六味聚合之大明点，具有新月之形象，如是舌之根相连，三脉聚合具雅巴，由三轮处聚合也。 具足财富聚合之脐轮，彼于三界之门而住，此乃如日之光芒，一切聚合存在之洲，具广大莲花之虚空。 嗡。 此等次第如前一样，清净垢染则光聚集，明点字之流动者，融入而生自燃智慧，一切皆由安乐道而入，各自明晰而摄集流动，以具足其他次第故，一亦具一切之现识，以安乐之风所摄持，入之事业与流动次第，于时与处所知者乃，大智慧之现识也。如是安乐之智慧风，融入智慧自燃之中，由各自之门而发光，次第与次第返回而加持，显现器情一者而摄集，若生起三量喜乐时，即是内外分离之智慧，此乃具足一切功德之，功德圆满之智慧也，何者于何
English
La. The lord of afflictive consciousness and conceptualization, the seed syllable is Sha (ཤ). The branches of the stages of gathering and combining, are explained there as before. The joyful ones and the Lumba veins, all of them are gathered in sequence. Entering through the gate of the union of the three knowledges, following the sequence of recollection, similarly, from the root of one's own lineage, the emanating branch veins and those with veins, as well as those with bone marrow fluid, Sugrel tube-like, possessing bone strength, these five are the objects of the cause. The five seed syllables are also like that: Ka, Tsa, Ta, Da, and Pa. Eye and ear, nose and tongue, body and so on, in that order. Those four are the Ya Lada veins. Flowing from the sixth is not an object. Possessing color, with the realm of the eye. The body is connected to the sense of the eye. The nature of sound and tone, fish and lotus. Sixteen, a union of two, possessing bindu. The three stages of sound combination and bindu, abide in the manner of stacked mirrors. That is connected to the sense of the ear. The appearance of the net of light gathered, drawn from the nose with a needle-eye. Ra Ga Ba is the head of Kha Ma. Likewise, connected to the sense of the nose. Similarly, the veins of Ka Ma Ru, the palate and the three are united. The great bindu, a union of six tastes, possessing the form of a crescent moon. Likewise, connected to the sense of the tongue. The three veins united, possessing Ya Bag. United from the three chakras. The navel chakra, possessing wealth and union. That abides in the gate of the three realms. This is like the light of the sun. The continent where all gather and exist. Possessing the vast space of the Bhaga. Om. These stages are as before. If impurities are cleansed, then light is gathered. The flowing bindu syllable, dissolves and gives rise to self-ignited wisdom. All are entered through the path of bliss. Each is clarified and the flow is gathered. Because of possessing other stages, one also possesses the manifest consciousness of all. Held and grasped by the wind of bliss. The action of entering and the sequence of flowing, knowing the time and place, is the manifest consciousness of great wisdom. Likewise, the wisdom wind of bliss, dissolves into self-ignited wisdom. Shining as light from each gate, blessing by returning in sequence and stages. The appearance of the container and its contents gathered into one. When the joy of the three measures arises, it is the wisdom of separation from inner and outer. This is the wisdom of complete qualities, possessing all qualities. Whoever, to whom
Chinese
那没有的。 那本身具有那原因。 不对那做珍宝布施。 对那布施那会变成那。 这是有缘分的种族之子。 是具有珍宝宝藏的海洋之宝。 是道路集合原因的意义成就者。 即使安住在海洋的宝座上。 手里拿着轮。 将甘露饮入腹中，消除毒的凉意。 将三界掌握在手中，在拉巴地方做事情。 自身充满眼睛，一只眼睛放哨。 这是众生的主人。 将珍宝手柄安放在这上面。 享用我的珍宝后饮用。 通过供养和结合的次第。 用头顶接受，放在心间。 具有衣服身体的智慧之眼。 愿与有缘者相遇。 幻化柔和的滴露，由导师比玛拉米扎所作完毕。 顶礼真实心髓。于何处入定，彼处即有。于彼处有，即当观彼。从何处生，即从彼处生。从彼处生，即是彼本身。 秘密智慧明点之界，位于十六与二之中间。于智慧方便之入定中，周遍增长，即是坛城。 观五大自性，向下放射，向上燃烧。以大乐之供养，策动上方之精髓。彼光明点结合，位于五二六之中间。以大乐之味，证悟大喜悦。所知生灭，以福德力，彼即如幻之自显现。以无边嬉戏之乐，击中大乐之目标。十三与二之坛城，彼明点平等之界。是众生之实有，是众生之主宰。十与四是现证圆满，三与二中真实安住。一切事物皆成我之所有，于彼处是殊胜之自在。安住于自身，即是安住于自性。于彼处二者圆满，任运成就。一切皆是彼
English
That which is without. That itself possesses that cause. Do not bestow precious things upon that. Bestowing that upon that, it will transform into that. This is the son of a fortunate lineage. He is the treasure of the ocean, possessing precious treasures. He is the one who accomplishes the meaning of the collection of paths and causes. Even sitting on the throne of the ocean. Holding the wheel in his hand. Having drunk the nectar into his belly, he dispels the coolness of poison. Having brought the three realms under his control, he does things in the land of Laba. Having filled his body with eyes, he sends one eye to watch. This is the lord of beings. Place the precious handle on this. Enjoy my precious things and drink. Through the order of offerings and unions. Receive with the crown of the head and place in the heart. The eye of wisdom of the body possessing clothes. May you meet with the fortunate ones. The illusion of gentle drops, completed by the teacher Vimalamitra. Where there is absorption, there it exists. Where it exists, there one should look. From where it arises, from there it arises. From there it arises, it is itself. The sphere of the secret wisdom bindu, resides in the middle of sixteen and two. In the absorption of wisdom and means, fully expanded, it is the mandala. Looking at the five great self-natures, radiating downwards and blazing upwards. With the offering of great bliss, one stimulates the essence above. That light bindu combined, is in the middle of five, two, and six. With the taste of great bliss, one realizes great joy. With the merit of the arising and ceasing of knowable objects, that itself appears as illusion. With endless playful bliss, one hits the target of great bliss. The mandala of thirteen and two, the sphere of its equal bindu. It is the reality of all, the lord of all. Ten and four are manifest perfection, truly abiding in three and two. All things become my possession, in that place is supreme freedom. Abiding in oneself, is abiding in self-nature. In that place, the two are complete, spontaneously accomplished. All is that.
Chinese
之庄严。二圆明点相合时，大悲自然显现。为了调伏十四种有情，为了救度如幻有情，光明大瑜伽士应精进。谁若常住于此，诸佛之子及眷属，慈悲之日自然生起。彼能施乐，能赐安乐。于无量劫如尘数般，闻思修习至极处，生起大乐，上师乃依怙，视此！何者于何处无，于何处，彼于彼处亦无。于地狱中焚烧，痛苦极大。故不应向他人展示。此秘密口诀明点，此大明点显现时，愿一切有情之自性中，显现大乐。秘密明点口诀。上师比玛拉米扎造，圆满。
English
Which is a great ornament. When the two perfect bindus are combined, great compassion fully arises. To tame the fourteen types of sentient beings, to liberate the illusory sentient beings, the great yogi should purify with light. Whoever dwells constantly in this, the Buddhas, sons, and retinues, the sun of compassion arises from strength. He bestows happiness and bliss upon them. In countless kalpas like dust motes, from the ultimate limit of hearing, thinking, and meditating, arises great bliss. The teacher is the support, behold this! What is absent in what, and in what, that is also absent in that. Burning in hell and great suffering. Therefore, it should not be shown to others. This secret instruction of the bindu, when this great bindu appears, may great bliss appear in the nature of all sentient beings. The secret essence of the bindu. Completed by the teacher Vimalamitra.
Chinese
就像索卡树的水中出现海市蜃楼，或者像苔藓上凝结露珠一样。颜色像熔化的铜，又像涂了红铜漆一样。心髓是ཨཱཿ（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。种子字是པྲེ་（藏文：པྲེ་，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：布列）和དུ（藏文：དུ，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：度）。在未证悟时，是轮回的因，即阿ནྲྀ（藏文：ཨ་ནྲྀ，梵文天城体：अनृ，梵文罗马拟音：anṛ，汉语字面意思：阿内）等。在证悟时，是智慧，即ཨོཾ་（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）等。这两者混合，安住在菩提心中，就像上面所说的那样，所以称为混合。 “四种差别六种中，八脉中央处”，这四种是法性脉、智慧脉、自性脉和功德脉。差别是，在黄色的光中，安住着阿赖耶识。在蓝色的光中，安住着意识。在红色的光中，安住着烦恼意。在红黑色的光中，安住着五根识。 黄色的光是脉的精华，像白色的丝线一样，是因。蓝色的光是气息的精华，是因。红色的光是血液的精华，是因。红黑色的光是五根脉的精华，是因。在黄色的光旁边，安住着ཨོཾ་（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）和སུ་ཏྲི་（藏文：སུ་ཏྲི་，梵文天城体：सुत्रि，梵文罗马拟音：sutri，汉语字面意思：苏扎）二者。在蓝色的光里面，安住着ཧཱུཾ་（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）和ཨ་ནྲྀ་（藏文：ཨ་ནྲྀ，梵文天城体：अनृ，梵文罗马拟音：anṛ，汉语字面意思：阿内）二者。在红色的光里面，安住着ཨཱཿ（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）和པྲེ་དུ་（藏文：པྲེ་དུ་，梵文天城体：प्रेदु，梵文罗马拟音：predu，汉语字面意思：布列度）二者。红黑色的光是它们的过患和功德。 其中，ཨ་ནྲྀ་（藏文：ཨ་ནྲྀ，梵文天城体：अनृ，梵文罗马拟音：anṛ，汉语字面意思：阿内）二者是气息的糟粕，是因。སུ་ཏྲི་（藏文：སུ་ཏྲི་，梵文天城体：सुत्रि，梵文罗马拟音：sutri，汉语字面意思：苏扎）二者是脉的糟粕，是因。པྲེ་དུ་（藏文：པྲེ་དུ་，梵文天城体：प्रेदु，梵文罗马拟音：predu，汉语字面意思：布列度）二者是血液的糟粕，是因。因此，转生为天人和人的业力，是由意识所造，种子字是ཨ་（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和ནྲྀ（藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：内）等。转生为旁生和非天的业力，是由阿赖耶识所造，种子字是སུ་（藏文：སུ་，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：苏）和ཏྲི་（藏文：ཏྲི་，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：扎）等。转生为饿鬼和地狱的业力，是由五根识和烦恼意所造，种子字是པྲེ་（藏文：པྲེ་，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：布列）和དུ་（藏文：དུ，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：度）等。像这样安住，那就是六道一切有情众生的自性。因此称为“四种差别六种中”。“八脉中央处”是指像那样有八条脉的精华，像脉络缠绕在一起一样。它的形状像一个弯曲的皮囊。
English
It's like an old crow swallowing a wisdom egg. The essence is Hūṃ (藏文：ཧཱཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽). The seed syllables are A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) and Nṛ (藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：内). On the self-nature channel, there is a red light. What is it like? It is shaped like a red triangle. It's like a mirage in the water of a Soka tree, or like dew forming on moss. The color is like molten copper, or like copper lacquer applied. The essence is Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿). The seed syllables are Pre (藏文：པྲེ་，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：布列) and Du (藏文：དུ，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：度). When not realized, it is the cause of samsara, such as A Nṛ (藏文：ཨ་ནྲྀ，梵文天城体：अनृ，梵文罗马拟音：anṛ，汉语字面意思：阿内) and so on. When realized, it is wisdom, such as Oṃ (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) and so on. These two mix and abide in the Bodhicitta, just as mentioned above, so it is called mixed. "In the four divisions, six distinctions, in the center of the eight channels," these four are the channels of Dharmata, Wisdom, Self-nature, and Qualities. The distinctions are that in the yellow light, the Alaya-vijñana abides. In the blue light, the Manas-vijñana abides. In the red light, the Klesha-manas abides. In the red-black light, the five sense consciousnesses abide. The yellow light is the essence of the channel, like a white silk thread, it is the cause. The blue light is the essence of the breath, it is the cause. The red light is the essence of the blood, it is the cause. The red-black light is the essence of the five sense channels, it is the cause. Next to the yellow light, Oṃ (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) and Sutri (藏文：སུ་ཏྲི་，梵文天城体：सुत्रि，梵文罗马拟音：sutri，汉语字面意思：苏扎) both abide. Inside the blue light, Hūṃ (藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) and A Nṛ (藏文：ཨ་ནྲྀ，梵文天城体：अनृ，梵文罗马拟音：anṛ，汉语字面意思：阿内) both abide. Inside the red light, Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) and Pre Du (藏文：པྲེ་དུ་，梵文天城体：प्रेदु，梵文罗马拟音：predu，汉语字面意思：布列度) both abide. The red-black light is their faults and qualities. Among them, A Nṛ (藏文：ཨ་ནྲྀ，梵文天城体：अनृ，梵文罗马拟音：anṛ，汉语字面意思：阿内) both are the dregs of the breath, it is the cause. Sutri (藏文：སུ་ཏྲི་，梵文天城体：सुत्रि，梵文罗马拟音：sutri，汉语字面意思：苏扎) both are the dregs of the channel, it is the cause. Pre Du (藏文：པྲེ་དུ་，梵文天城体：प्रेदु，梵文罗马拟音：predu，汉语字面意思：布列度) both are the dregs of the blood, it is the cause. Therefore, the karma for rebirth as gods and humans is created by the Manas-vijñana, and the seed syllables are A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) and Nṛ (藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：内) and so on. The karma for rebirth as animals and Asuras is created by the Alaya-vijñana, and the seed syllables are Su (藏文：སུ་，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：苏) and Tri (藏文：ཏྲི་，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：扎) and so on. The karma for rebirth as pretas and hell beings is created by the five sense consciousnesses and the Klesha-manas, and the seed syllables are Pre (藏文：པྲེ་，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：布列) and Du (藏文：དུ，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：度) and so on. Abiding in this way, that is the self-nature of all sentient beings in the six realms. Therefore, it is called "in the four divisions, six distinctions." "In the center of the eight channels" refers to the essence of the eight channels, like veins intertwined together. Its shape is like a curved leather bag.