Chinese
哦。尸林中则如实说，拇指说成玛汝，膝盖说成库鲁达。这些是近处的尸林。处所的差别体性是，说是地下的那些。那些的词义容易理解。对此，暂时以外境而言，对于十方佛的无量刹土，有计为二十四个大处，计为一个三千大千世界，计为一个四大部洲的世界，计为仅仅一个赡部洲，计为每一个汉地，计为一个城市，以及计为修行者自己所住的地方等等。其中，对于获得暖相后行持，安住于世间道的瑜伽士们，特别有用的，主要说了安放在赡部洲总体的二十四个处所。那些具有十地自性， 转绕那些会成为次第获得十地的因，这是为了根器下劣者而宣说的。其密意是，比如以初地为例，当头顶等四个脉处完全清净时，与那些处所的空行母们相合，随即那些脉处清净，成为获得初地的殊胜因，或者，由于清净那些脉处的修行者获得初地，所以那四个处所的勇士空行之会持续不断地出现，因为与初地的利益相关联，通过关联的方式，外面的四个处所也被称为初地。同样，对于内身之处和生起次第的坛城，也因为这些是十地，所以自身安住十地，修习坛城会迅速获得那些，这是为了让根器中等者生起欢喜而说的。其密意是，由于脉、风、明点那些清净而获得地，以及由于对生起次第者的坛城在那里作意作为道，所以是对于走向那些显现的漫长道路的考量。对于根器敏锐者，则说是乐空俱生的地，对于根器最为殊胜者，则说乐空俱生那 之上还有自性俱
English
Oṃ. In the charnel ground, it is accurately stated. The thumb is referred to as Maru. The knee is referred to as Kuluta. These are the nearby charnel grounds. The difference in location is that they are said to be underground. The meanings of those words are easy to understand. For the time being, considering the external realm, for the immeasurable Buddhafields of the ten directions, there are those that are counted as twenty-four great places, counted as one three-thousandfold great thousand world, counted as one world of the four continents, counted as only one Jambudvipa, counted as each Chinese land, counted as one city, and counted as the place where the practitioner himself resides, and so on. Among them, for the yogis who have attained warmth and practice, and who abide on the worldly path, especially useful, the twenty-four places placed on the whole of Jambudvipa are mainly mentioned. Those have the nature of the ten bhumis, Circling those will become the cause of gradually attaining the ten bhumis. This is taught for the sake of those with inferior faculties. The intention is, for example, taking the first bhumi as an example, when the four channels such as the crown of the head are about to be completely purified, from the union with the dakinis of those places, immediately those channels are purified, becoming a special cause for attaining the first bhumi, or, because the practitioner who purifies those channels attains the first bhumi, therefore the gathering of heroes and dakinis of those four places continuously occurs, because it is related to the benefits of the first bhumi, through the way of association, the four external places are also called the first bhumi. Similarly, for the places of the inner body and the mandala of the generation stage, also because these are the ten bhumis, therefore the ten bhumis abide in oneself, and practicing the mandala will quickly attain those, this is said to generate joy for those with medium faculties. The intention is that the grounds are attained by purifying the channels, winds, and bindus, and by taking the mandala of the generation stage practitioner as the path there, so it is a consideration for going on the long road to those manifestations. For those with sharp faculties, it is said to be the place of co-emergent bliss and emptiness, and for those with the most excellent faculties, it is said that the co-emergent bliss and emptiness Also has the nature of co-
Chinese
据说，从一开始就获得了自然产生的十地。这十地等所有处所，都是从自身产生的，是通过处的差别来区分的。如同外在一样，内在也存在。诸佛的十地，在身语意的轮中，通过二十四种区分，所有脉的处所，都已完全正确地阐述。在这些处所中，空行母们以脉的形象真实存在。从自身重要之处进行按压，依靠脉、气、明点的完全清净而产生的智慧。所有这些处所等十地，虽然自性相同，但通过处所不同的区分，以及脉、气、明点融入方式的力量大小的区分来区分。如同外在一样，内在也存在，如前所述。因此，诸佛的因之十地，在生起次第的阶段，在身语意的轮中，以轮辐、勇士和明妃二十四种区分来表示。所有脉的处所，如顶轮等二十四个处所，在普拉、马拉雅等地都已完全正确地阐述，在这些处所中，空行母们以脉的形象，真实存在。也就是说，顶轮等二十四个处所是普拉、马拉雅等二十四个地方，无作母等二十四脉是极忿怒母等二十四瑜伽母，以及产生声音的因之明点等二十四界是堪达嘎巴拉等二十四勇士的自性而存在。章节的名称是，在《春之明点》中，第五品是关于详细阐述处所等十地的区分。详细阐述是相对于第四品而言的。现在是第六品，这一品总的来说详细阐述了所有的脉和明点，特别是对春和明点进行了识别，因此也可以称为阐述春和明点的章节。接下来是讲述的承诺：此后，将简要阐述任何如来，其身的处所如何成就的脉轮。处所如何成就，是指处所的状态如何存在的意思。简要阐述是指从续部经典中无边无际的意义中提取出来的意思。
English
It is said that the ten bhumis that arise naturally are attained from the very beginning. These ten places and all other places are produced from oneself and are distinguished by the differences in the places. Just as it is on the outside, so it is within. The ten bhumis of the Buddhas, in the wheels of body, speech, and mind, are distinguished by twenty-four divisions, and the places of all the nadis are completely and correctly explained. In these places, the dakinis truly exist in the form of nadis. From pressing on the important points of one's own body, wisdom arises based on the complete purification of the nadis, prana, and bindus. All these ten bhumis, such as places, although of the same nature, are distinguished by the differences in places and by the differences in the strength of the way the nadis, prana, and bindus dissolve. Just as it is on the outside, so it is within, as mentioned above. Therefore, the ten causal bhumis of the Buddhas, in the stage of the generation phase, are represented in the wheels of body, speech, and mind by the twenty-four divisions of spokes, heroes, and goddesses. All the places of the nadis, such as the crown chakra and the other twenty-four places, are completely and correctly explained in Pulla, Malaya, and so on. In these places, the dakinis truly exist in the form of nadis. That is to say, the twenty-four places such as the crown chakra are the twenty-four places such as Pulla and Malaya, the twenty-four nadis such as the Non-Doer Mother are the twenty-four yoginis such as the Extremely Wrathful Mother, and the twenty-four elements such as the bindu that causes the generation of sound exist as the nature of the twenty-four heroes such as Khandakapala. The title of the chapter is: In the "Essence of Spring," the fifth section is about the detailed explanation of the distinctions of the ten bhumis, such as places. The detailed explanation is in relation to the fourth chapter. Now is the sixth chapter, which in general explains all the nadis and bindus in detail, and in particular identifies the spring and the bindu, so it can also be called the chapter explaining the spring and the bindu. Next is the commitment to explain: After that, I will briefly explain the mandala of nadis of how the place of the body of any Tathagata is attained. How the place is attained means how the state of the place exists. Brief explanation means extracting from the boundless meanings spoken in the tantric texts.
Tibetan
གྱི་གཙོ་བོ་གནད་ཆེ་ཤོས་རྣམས་མདོ་ཙམ་དུ་བྱས་ཞེས་པ་སྟེ། གཞུང་འདི་ཉིད་དུ་མདོར་བསྟན་རྒྱས་བཤད་ཀྱི་ནང་ཚན་མདོར་བསྟན་ནི་མ་ཡིན་ནོ། །གཉིས་པ་ལེའུ་དངོས་ལ། དཔྱིད་ཀྱི་ཐིག་ལེ་ངོས་བཟུང༌། སྐུ་གསུང་ཐུགས་ཀྱི་བཟླས་པ་བཤད། འཁོར་ལོ་བཞིའི་རང་བཞིན་བསྟན། རྩ་སུམ་ཅུ་རྩ་བདུན་རྒྱས་པར་བསྟན་པའོ། །དང་པོ་ནི། སྙིང་གི་ནང་སོན་པདྨ་ནི། ། འདབ་མ་བརྒྱད་པ་སྙིང་པོར་བཅས། །དེ་ཡི་ནང་དུ་སོན་པའི་རྩ། །རང་གི་ངོ་བོ་འབར་བའི་མེ། །ཆུ་ཤིང་གི་ནི་མེ་ཏོག་བཞིན། །འཕྱང་ཞིང་ཁ་ནི་འོག་ཏུའོ། །དེ་ཡི་ནང་སོན་དཔའ་བོ་ནི། །ཉུང་ཀར་གི་ནི་སྦོམ་ཕྲ་ཙམ། །གཞོམ་མེད་ཧཱུཾ་གི་ས་བོན་ནི། ཁ་བ་ལྟ་བུ་འཛག་པ་ཉིད། །ལུས་ཅན་རྣམས་ཀྱི་སྙིང་དགའ་བ། །འདི་ནི་དཔྱིད་ཅེས་བྱ་བར་བཤད། །སྙིང་ག་ཆོས་ཀྱི་འཁོར་ལོའི་གནས་ན་རྩ་པདྨ་འདབ་བརྒྱད་ལྟ་བུ་ལ་སྙིང་པོ་སྟེ་ལྟེ་བ་དང་བཅས་པ་ཡོད་པ་ལས། ལྟེ་བ་ནི་རྩ་དབུ་མའི་ཆ་ཤས་ཡིན་ལ། དབུ་མ་དེའི་ནང་དུ་སོན་ཞིང་གནས་པའི་རྩ་ནི། རང་གི་ངོ་བོ་འབར་བའི་མེ་ཞེས་བྱ་བ་ལ། འགོས་འགྱུར་ལས། མར་མེ་ལྟ་བུའི་གཟུགས་ཅན་ཏེ། ཞེས་འབྱུང་བ་བདེ་བས། མར་མེ་ལྟར་འོད་ཟེར་རབ་ཏུ་འབར་བ། རང་འོད་འཕྲོ་བའི་གཟུགས་ཅན་ཏེ། རྩ་དེ་ཡང་ཆུ་ཤིང་གི་མེ་ཏོག་ལྟར་ཁ་ཐུར་དུ་བལྟ་ཞིང༌། འདབ་མ་བརྒྱད་པའི་རྣམ་པ་ལ་དབུས་ཟངས་དུང་ལྟ་བུའི་གཟུགས་ཅན་ཐུར་དུ་འཕྱང་བཞིན་པ་མཐེ་བོང་གི་དཀྱུས་ཙམ་མོ། །རྩ་དེའི་ནང་དུ་དཔའ་བོ་སྟེ་དཔལ་ཧེ་རུ་ཀའི་རང་བཞིན་གྱི་ཐིག་ལེ་བྱང་ཆུབ་ཀྱི་སེམས་དཔྱིད་ཅེས་བྱ་བ་ངོ་བོ་དཀར་དམར་མཉམ་པར་འདྲེས་པ་ལས་དཀར་པོས་དབང་བསྒྱུར་བ། སེམས་ཀྱི་རྟེན་རླུང་དྲོད་ཀྱི་རང་བཞིན་གྱིས་ཁྱབ་པ། ཡུངས་ཀར་སྦོམ་པོའི་ཚད་ཙམ་ཧཱུཾ་གི་སྒྲ་ཅན་འཁོར་འདས་ཀུན་གྱི་ས་བོན་གཞོམ་དུ་མེད་པའི་རང་བཞིན་ཁ་བའི་མདོག་ཅན་ཞུ་ཞིང་འཛག་པའི་ངང་ཚུལ་ལོ། ། གཞོམ་དུ་མེད་པའི་དོན་ནི། རྡུལ་ཕྲ་རབ་ཀྱི་ཐིག་ལེ་དེ་དངོས་སུ་ན་ལུས་ཀྱི་ཁམས་མཐའ་དག་བསྐྱེད་ཅིང་སྡུད་པའི་གཞི་ཡིན་པས། དང་པོ་ལུས་འཆགས་པ་ནས་མཐར་འཆི་བའི་བར་དུ། མི་གཡོ་ཞིང་འཕེལ་འགྲིབ་མི་བྱེད་པའི་དོན་ཡིན་ལ། དེ་ལ་གནས་པའི་རླུང་སེམས་ནི་ཇི་སྲིད་སངས་རྒྱས་མ་ཐོབ་ཀྱི་བར་དུ་རྒྱུན་མི་འཆད་པས་གཞོམ་པར་དཀའ་བའི་ཕྱིར་གཞོམ་མེད་དང༌། དེའི་ཆོས་ཉིད་ནི་གཞོམ་གཞིག་མི་སྲིད་པའི་གཞོམ་མེད་ཡིན་ཞིང༌། དེ་དག་རྟེན་དང་བརྟེན་པའི་ཚུལ་དུའང་འཇོག་པས། གཅིག་གི་མི་ཤིགས་པའི་
Chinese
即是将最重要的要点略作归纳。此论著中，总说与广释的范畴不属于总说。第二，正文部分，确定“春”之明点，讲述身语意之念诵，阐述四轮之自性，详述三十七脉。第一部分是：心之内部生长的莲花，具有八瓣花瓣和花蕊。其内部生长的脉，是自身本性燃烧的火焰，如同水生植物的花朵，下垂且开口向下。其内部生长的勇士，如芥子般粗细。不坏（藏文：གཞོམ་མེད་，梵文天城体：अक्षय，梵文罗马拟音：akṣaya，汉语字面意思：不坏）吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之种子，如雪般滴落。令有情众生心生欢喜，此即被称为“春”。心脏处，在法轮的位置上，有如八瓣莲花般的脉，具有花蕊，即中心。中心是中脉的一部分。在中脉内部生长和存在的脉，被称为自身本性燃烧的火焰。在《འགོས་འགྱུར》中说：“具有如灯般的形状。”因此，像灯一样光芒四射，是自身发光的形状。那条脉像水生植物的花朵一样，开口向下。八瓣花瓣的形状，中心像铜色海螺般的形状，向下悬挂，大约拇指大小。在那条脉中，勇士，即吉祥黑汝嘎的自性明点，菩提心被称为“春”，其本体是红白混合，但白色占主导地位。心的所依，被风和热的自性所遍布。像粗芥子般大小，具有吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的声音，是轮回和涅槃一切的种子，具有不可摧毁的自性，像雪一样融化滴落的状态。 不可摧毁的意义是：微尘般的明点实际上是产生和聚集身体所有元素的基礎。因此，从最初身体形成到最终死亡，它是不动摇且不增不减的。安住于其中的风和心识，在未获得佛果之前，不会中断，因此难以摧毁，所以是不可摧毁。它的法性是不可摧毁和破坏的不可摧毁。这些也以所依和能依的方式存在。因此，一个的不破灭的
English
That is, the most important points are summarized briefly. In this treatise, the category of summary and detailed explanation does not belong to the summary. Second, in the main text, identify the "Spring" bindu, explain the recitation of body, speech, and mind, explain the nature of the four wheels, and detail the thirty-seven channels. The first part is: The lotus that grows inside the heart, has eight petals and a stamen. The channel that grows inside it, is the fire of its own nature burning, like a flower of an aquatic plant, hanging down and opening downwards. The hero who grows inside it, is as thick as a mustard seed. The indestructible (Tibetan: གཞོམ་མེད་, Sanskrit Devanagari: अक्षय, Sanskrit Romanization: akṣaya, Chinese literal meaning: indestructible) seed of Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), drips like snow. It makes sentient beings happy, this is called "Spring". In the heart, at the location of the Dharma wheel, there is a channel like an eight-petaled lotus, with a stamen, that is, the center. The center is part of the central channel. The channel that grows and exists inside the central channel is called the fire of its own nature burning. In 《འགོས་འགྱུར》 it says: "It has a shape like a lamp." Therefore, it shines like a lamp, it is the shape of its own light. That channel, like a flower of an aquatic plant, opens downwards. The shape of the eight petals, the center is like a copper conch shell, hanging downwards, about the size of a thumb. In that channel, the hero, that is, the nature bindu of glorious Heruka, the bodhicitta is called "Spring", its essence is a mixture of red and white, but white dominates. The support of the mind, pervaded by the nature of wind and heat. About the size of a thick mustard seed, it has the sound of Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), it is the seed of all saṃsāra and nirvāṇa, it has an indestructible nature, like snow melting and dripping. The meaning of indestructible is: The minute bindu is actually the basis for generating and collecting all the elements of the body. Therefore, from the initial formation of the body to the final death, it is unmoving and does not increase or decrease. The wind and mind that reside in it, will not cease until Buddhahood is attained, therefore it is difficult to destroy, so it is indestructible. Its dharma nature is the indestructible that cannot be destroyed and broken. These also exist as the supported and the supporting. Therefore, the indestructible of one