Chinese
像那样安住的叫做八。像这样，八支脉道的清净精髓中的精髓，如同洁白丝线，具有如同界限般弯曲的形状。它的粗细大约能被十根马尾毛抓住。如同洁白丝线的那里，流淌着如同朱砂虫胶般的血液精髓和如同乳汁般的母精髓。在那里，流淌着如同埋藏在金沙地下的蒸汽般的气息精髓。在那气息精髓中，安住着各种颜色的光芒。在那光芒之中，叫做中心。那是指安住的意思。在那光芒的中心，安住着巨大的明点菩提心。那的例子是什么呢？如同在熔化的黄金管中，竖立着珍贵宝石的角柱，或者如同珍贵宝石被悬挂在框架上，颜色如同升起的太阳的坛城般安住。那是法界的心髓，是所有胜义谛的因，因此要向它顶礼。凡是具有禅定者，就具有它。对此，心专注于它，并观察它。从哪里产生，就从哪里产生。从那产生，那本身就是它。被称为具有禅定者，就具有滴露的自性。如何具有呢？如同洁白丝线的精髓，从无始以来就作为蕴的所依，是产生的精髓。显现为地，在圣救度佛母中显现。那是大空性的智慧，是作为在一切中未转变为清净状态的所依。如同洁白丝线的那里，安住着如同朱砂虫胶般的血液精髓和如同乳汁般的母精髓，从最初就净化蕴，因此产生的精髓显现为水。是圣母嘛嘛 giác。那是平等性的智慧，是将一切无所作为地聚集于一个法界的自性。气息的精髓，如同安住在金沙地下的蒸汽般安住，那是从最初就作为蕴轻盈和运动的所依，显现为产生的度母。那是成所作智，是行于大乐界的自性。在那里，安住着如同将镜子放在太阳下的热气般的温暖精髓，那是从最初就使蕴成熟的自性，显现为产生的火。
English
That which abides in such a way is called eight. Thus, in the essence of the pure essence of the eight channels, there is something like a bent boundary, like a white silk thread. Its thickness can be grasped by about ten horse tail hairs. In that which is like a white silk thread, flows the essence of blood like vermilion lac and the essence of mother like milk. There, flows the essence of breath like the steam that resides under the golden sandy ground. In that essence of breath, abides a light of various colors. In that light, it is called the center. That means to abide. In the center of that light, abides the great bindu bodhicitta. What is its example? It is like a corner pillar of a precious jewel erected in a tube of molten gold, or like a precious jewel hung on a frame, abiding in a color like a mandala of the rising sun. That is the heart essence of the dharmadhatu, the cause of all ultimate truths, therefore, prostrate to it. Whoever has meditation has it. To that, the mind focuses on it and observes it. From where it arises, it arises from there. From that it arises, that itself is it. It is called having meditation, having the nature of a drop. How does it have it? Like the essence of a white silk thread, from beginningless time it acts as the support of the aggregates, it is the essence of arising. It appears as earth, it appears clearly as the mother Buddha's eye. That is the wisdom of great emptiness, it is the support that has not transformed into a pure state in all things. Like the essence of a white silk thread, the essence of blood like vermilion lac and the essence of mother like milk abide, from the beginning it purifies the aggregates, therefore the essence of arising appears as water. It is the mother Mamaki. That is the wisdom of equality, the nature of gathering everything without action into one dharmadhatu. The essence of breath, abiding like the steam that resides under the golden sandy ground, that from the beginning acts as the support of the aggregates being light and moving, the arising Tara appears. That is the wisdom of accomplishment, the nature of moving in the realm of great bliss. There, abiding is the essence of warmth like the heat of placing a mirror in the sun, that from the beginning is the nature of ripening the aggregates, the arising fire appears.
Chinese
是白色的衣服啊。那是辨别智慧，是证悟一切皆为大乐之界的智慧明灯。在那光芒的中心，安住着伟大的明点菩提心，那是伟大的精华，从原始以来就使五蕴显现，是元素的精华，如根脉和虚空般显现。那是广大遍布的智慧，如母普贤王母般显现，开启了一切显空皆于清净法界中显现的机会。如此，如熔化的黄金般的明点是智慧，是一切佛母的体性。在那上面，如同镶嵌着珍宝的顶端，是方便之王普贤王如来等诸佛父的体性。那也如同珍宝吉吉度挂在颈上，是如镜般的智慧。如果用它来观察菩提心的明点，会以不见的方式见到。父亲是谁，母亲就是谁。母亲是谁，父亲就是谁，见到的是不分彼此的光明。它在哪里呢？叫做在明点中。它就在那里，应当去观察它。所说的就是观察那个明点。它在哪里呢？叫做在方便与智慧双运之中。不仅如此，它也在三界一切之中。所说的应当去观察它，就是指应当持续不断地观察和迎请菩提心的自性。如果那样修习会怎么样呢？从哪里生起，就从哪里生起。所说的就是会生起佛的智慧，是生于虚空之形。对于伟大的瑜伽士来说，三界一切都会变得没有差别。从哪里生起呢？从不间断地修习那个伟大的明点中生起。从那之中会生起什么呢？从那之中生起那个，就是那个本身。所说的会生起，当明点菩提心变得堪能和可以生起时，嗡(藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡)使上下方的苏和智，吽(藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽)使上下方的阿和日，啊(藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊)使上下方的布列和度安住，在光中燃烧，从明点中无自性地产生。由于明点无自性，如白色的丝线，如十丛马尾草，如朱砂顶端上的玛瑙精华般安住，会形成伟大的安乐，那在光中燃烧，气息的精华如金沙之下安住的蒸汽般安住
English
It is a white cloth. That is discriminating wisdom, the wisdom lamp that realizes everything as the realm of great bliss. In the center of that light dwells the great bindu of bodhicitta, which is the great essence, making the aggregates manifest from the beginning, the essence of the elements, appearing like roots and the sky. That is the wisdom of great pervasiveness, appearing like the mother Kuntuzangmo, opening the opportunity for all appearances and emptiness to manifest in the pure realm. Thus, the bindu like molten gold is wisdom, the nature of all mothers. On top of that, like a jewel-encrusted tip, is the nature of the father, such as the king of methods, Kuntuzangpo. That is also like a jewel Keketu hanging on the neck, it is mirror-like wisdom. If you look at the bindu of bodhicitta with it, you will see it in a way that is invisible. Whoever is the father is the mother. Whoever is the mother is the father, seeing the light that is not different from each other. Where is it? It is called being in the bindu. It is there, and it should be observed. What is said is to observe that bindu. Where is it? It is called being in the union of method and wisdom. Moreover, it is in all three realms. What is said to be observed is that one should continuously observe and invite the nature of bodhicitta. If you meditate like that, what will happen? From where it arises, it arises from there. What is said is that the wisdom of the Buddha will arise, it is born in the form of space. For the great yogi, everything in the three realms will become non-different. From where does it arise? It arises from the uninterrupted practice of meditating on that great bindu. What will arise from that? From that arises that, it is that itself. What is said will arise, when the bindu of bodhicitta becomes capable and able to arise, Oṃ (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: 嗡) makes the Su and Tri of the upper and lower, Hūṃ (Tibetan: ཧཱུཾ, Devanagari: हु, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) makes the A and Ṇri of the upper and lower, Āḥ (Tibetan: ཨཱཿ, Devanagari: आ, Romanized Sanskrit: āḥ, Literal Chinese meaning: 啊) makes the Pre and Du of the upper and lower abide, burning in light, arising without self-nature from the bindu. Because the bindu is without self-nature, like a white silk thread, like ten clumps of horsehair, like the essence of agate on the top of cinnabar, it abides, it will form great bliss, that burns in light, the essence of breath abides like the steam that abides under the golden earth.
Chinese
其令大乐摇动，彼发光，其上如以镜置于日上之暖气般存在，乃令大乐成熟，彼发光，彼发光故，大精髓之自性已然消失，于虚空之形体中方一诞生，三界一切各自无别之智慧任运成就，于虚空之形体中生起，是谓彼生。如是于虚空之形体中生起者，即是明点菩提心，亦即法身。于彼唯作彼事。秘密智慧明点界，十六四之中间住，智慧方便之等入，周遍开展轮圆满。五大自性观视之，向下放射向上燃，大乐供养之，劝请上方之轮。如是所说之秘密智慧，乃是普贤佛母之自性明点。彼乃法界。于何处住？于脐间住。六十四之中间，日住焉。自性为何？智慧与方便，即从明点所生一切执持相者，乃是父尊等，即方便。明点无自性，彼乃法界，即智慧，亦即母尊等。如是方便与智慧无别融入明点中，从彼明点生起色与三界一切，所生彼等一切无未转成四十二之坛城者，坛城中已转成彼等一切乃是明点法界，故云周遍开展。彼处五智任运成就而住，亦云五观视。上方大精髓化为光芒，彼之暖气下降，融入普贤佛母自性之下方明点，是谓向下行。普贤佛母暖气自性之明点发光，融入心间大精髓，是谓向上燃。彼大精髓，如黄金萨勒树下所存之蒸气般存在，发光而化为光芒之滴，无有气息之基础，渐弱渐弱而无有运行，彼若无有，彼之果亦运行
English
Which causes great bliss to move. It blazes with light, and on it, like the warmth of a mirror placed on the sun, there exists a state that ripens great bliss. It blazes with light, and because it blazes with light, the very essence of great purity has vanished. As soon as it is born in the form of space, the spontaneously accomplished wisdom that is indivisible from all three realms arises in the form of space, and that is called 'it arises.' Thus, that which arises in the form of space is the bindu, the mind of enlightenment, which is the Dharmakaya. In that, only that itself is done. The secret wisdom, the sphere of the bindu, dwells in the center of sixteen and four. In the equipoise of wisdom and means, the mandala is fully expanded all around. The five great essences gaze, radiating downwards and blazing upwards. With the offering of great bliss, the upper mandala is urged on. That which is called secret wisdom is the bindu, the nature of Samantabhadrī. That is the Dharmadhatu. Where does it dwell? It dwells in the navel. In the center of the sixty-four, the sun dwells. What is its nature? Wisdom and means—all that arises from the bindu and holds characteristics are the fathers, which are means. The bindu is without nature; it is the Dharmadhatu, which is wisdom, the mothers. Thus, when means and wisdom are inseparable and merge into the bindu, from that bindu arise form and all three realms. All those that arise without exception become the mandala of the forty-two. All those that have become the mandala are the bindu, the Dharmadhatu, and therefore it is said to be fully expanded all around. In that, the five wisdoms are spontaneously accomplished and dwell, and it is also said that the five gaze. From the great essence above, it transforms into light, and its warmth descends, dissolving into the lower bindu, the nature of Samantabhadrī, which is called going downwards. The bindu of the warmth nature of Samantabhadrī blazes with light and dissolves into the great essence of the heart, which is called blazing upwards. That great essence, like the vapor that dwells beneath the golden Sal tree, exists as a mere vapor. It blazes with light and transforms into a drop of light, without a basis of breath, becoming weaker and weaker, without movement. If that does not exist, its fruit also moves.
Chinese
没有，安住于大乐即称为大乐之供养。大乐之暖融入上方的明点，使明点燃烧成光，这称为催发。其光与明点相合，在五二六的中央。大乐的嬉戏，使大喜增长。这是说，清净大光融入喉间的明点，称为相合。它位于何处呢？位于十六脉的中央，莲花的花蕊上，这称为在五二六的中央。下方的暖气催发它，光芒燃烧，安住于大乐，这称为大乐之味。因此，大乐自然成就，不向外动摇，这称为使大喜增长。所知已尽，以福德，彼即幻化自显现，无边嬉戏之乐，击中大乐之靶。这是说，所知是境，生起是分别念，尽是光明的明点，光明和明点，分别念已尽的智慧。明点本身无自性，显现为大乐本身，大乐之光称为嬉戏。它击中安住于大乐之位的明点。在十三二的坛城中，彼之明点平等之界，是众生之实有，是众生之主宰，在十四中现证圆满，在三二中真实安住，成为众生之实有。这是说，从三十二脉的中央升入虚空的中央，在月亮上，明点菩提心安住。明点本身也是一切佛的实有。那是法的头发，是主宰。在十方四时的坛城中圆满也是明点本身。身语意功德事业也是明点本身。然而，喉间明点的光芒击中大乐的明点，融化成光，成为总集，成为大乐的自性。三界一切不分彼此，生为智慧虚空之形，成为法身，成为众生之实有。
English
There is none. Abiding in great bliss is called the offering of great bliss. The warmth of great bliss dissolves into the bindu above, causing the bindu to blaze into light, which is called stimulation. Its light combines with the bindu, in the center of five, two, and six. The play of great bliss increases great joy. This means that the light of great purity dissolves into the bindu in the throat, which is called union. Where does it reside? It resides in the center of the sixteen channels, on the pistil of the lotus, which is called in the center of five, two, and six. When stimulated by the warmth from below, the light blazes and abides in great bliss, which is called the taste of great bliss. Therefore, great bliss is spontaneously accomplished, and does not waver outwards, which is called increasing great joy. By the merit of knowing that phenomena are exhausted, that itself is the magical self-appearance. By the infinite bliss of the spectacle, the target of great bliss is struck. This means that what is to be known is the object, arising is conceptual thought, exhaustion is the luminous bindu, and the wisdom of the exhaustion of conceptual thought of light and luminous bindu. The bindu itself is without self-nature, appearing as great bliss itself, and the light of bliss is called play. It strikes the bindu residing in the place of great bliss. In the mandala of thirteen and two, its bindu is the realm of equality, it is the reality of all beings, it is the lord of all beings, it is fully realized in fourteen, it truly abides in three and two, and becomes the reality of all beings. This means that from the center of the thirty-two channels, it rises into the center of the sky, and on the moon, the bindu, the mind of enlightenment, abides. The bindu itself is also the reality of all Buddhas. That is the hair of the Dharma, the lord. Perfection in the mandala of the ten directions and four times is also the bindu itself. Body, speech, mind, qualities, and activities are also the bindu itself. However, the light of the bindu in the throat strikes the bindu of great bliss, melts into light, becomes a collection, and becomes the nature of great bliss. All three realms become inseparable, are born as the form of wisdom space, become the Dharmakaya, and become the reality of all beings.