English
Therefore, it also changes. In other tantras, it is said that the letter ཝཾ་ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, literal Chinese meaning: ཝཾ་) is the great empty letter five, and ཨེ (Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, literal Chinese meaning: ཨེ) bindu is the empty letter six, and the meaning is the same. In short, the unchanging bliss aspect of the five originally self-arisen wisdoms is the letter ཝཾ་ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, literal Chinese meaning: ཝཾ་), and the emptiness free from elaboration aspect is the letter ཨེ (Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, literal Chinese meaning: ཨེ). Since both are all aspects, they are named the essence of the aggregates and elements. Thus, the symbol of the letter ཨེ (Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, literal Chinese meaning: ཨེ) expresses the wisdom aspect, and the letter ཝཾ་ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, literal Chinese meaning: ཝཾ་) is also the symbol of all means. Thus, whether the shape or form of the letter ཨེ (Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, literal Chinese meaning: ཨེ) in one's own body or another's body is triangular or hollow, in its center, adorned with the shape of a ball and circle of the letter ཝཾ་ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, literal Chinese meaning: ཝཾ་), that is, the union of the channels and wheels, the union of vajra and lotus, is the basis for the arising of all four joys. It is also the basis. The dependent channel-wheels and the dependent melting bliss are the precious treasure of the Buddha in the true sense, the container in which the five wisdoms are mixed into one. The meaning of the container is that there is also obscuration now, it exists within it, it holds without wasting, and it manifests from it. Melting bliss is not only the container of the self-nature ཨེ (Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, literal Chinese meaning: ཨེ) ཝཾ་ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, literal Chinese meaning: ཝཾ་), but also all three realms of samsara are the container of the Dharma-nature great bliss. Therefore, all containers and contents, etc., gather in ཨེ (Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, literal Chinese meaning: ཨེ) ཝཾ་ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, literal Chinese meaning: ཝཾ་) as mentioned above. The three realms in the true sense are the five wisdoms, that is, the ultimate ཨེ (Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, literal Chinese meaning: ཨེ) ཝཾ་ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, literal Chinese meaning: ཝཾ་) itself. Therefore, all three realms of samsara and nirvana are spoken of in the tantras with the sound of ཨེ (Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, literal Chinese meaning: ཨེ) ཝཾ་ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, literal Chinese meaning: ཝཾ་). For these, some ancient people thought that the four letters indicated the order of the tantras, and the two letters indicated the order of the mantras. Others thought that up to "Buddha precious container" indicated the order of the tantras, and the three realms, etc., indicated the order of the mantras. However, from "the letter ཨེ (Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, literal Chinese meaning: ཨེ) is known as the ground," up to this point, the text mainly shows the reality of the ground, both true and conventional, and the state of body and mind or the essence of the tantra in which wisdom arises if the key point is struck.
Chinese
以及详细阐述了渐次断灭于脉中的次第，以及属于自身为方便，他身为智慧的“ཨེ་ཝཾ་（藏文，梵文天城体：एवं，梵文罗马拟音：evam，汉语字面意思：如是）”双运的咒语次第。二是讲述果位的圆满次第及其智慧，其中分三部分：智慧的次第，秘密的次第，以及秘密次第的果。首先，最初是就殊胜的报身道而言说的，最后说的是“我”。所谓的报身，是三界一切安乐的体验之因。以三种功德庄严的相好，真实安住于虚空之上。那以自性成就的，是在人的鼻尖上宣说的。那位于其中的心，如同有分别的月亮，被称为世俗菩提心。佛的形象非常美丽，那喜悦的自性，明显地被称为贪欲。那报身，被广为人知地称为“我”。这是四个字母中的两个——“མ་（藏文，梵文天城体：मा，梵文罗马拟音：mā，汉语字面意思：无）”和“ཡཱ་（藏文，梵文天城体：या，梵文罗马拟音：yā，汉语字面意思：何者）”被详细阐述。这里，如果将“མ་ཡཱ་”翻译成藏语，就是“我”。其中，“མ་（藏文，梵文天城体：मा，梵文罗马拟音：mā，汉语字面意思：无）”是明点的形象，是大乐菩提心；“ཡཱ་（藏文，梵文天城体：या，梵文罗马拟音：yā，汉语字面意思：何者）”是“ཡ་ཧི་（藏文，梵文天城体：या हि，梵文罗马拟音：yā hi，汉语字面意思：去）”，即行走往来。因此，从菩提心的行走往来中产生的智慧，融乐无变的自性，四喜的境地，就是“我”的含义。那殊胜的，是智慧的次第，总的来说，也是道之暂时的报身之所有智慧。如是说，在那之后说“我”，即是所谓的报身，那也是以欲界的象征，白色明点融化；以色界的象征，拙火燃烧；以无色界的象征，明点游移的风融入其中。三因聚合的安乐，被称为三界的安乐，其中体验所有四喜，是稳固的四喜之每一地的原因。那四者也是由味道、独一、中脉三者的精华，或精液、微尘、风三者的精华所成的智慧。
English
and also extensively explained the sequence of gradually ceasing in the channels, and the mantra sequence belonging to the union of "ཨེ་ཝཾ་（藏文，梵文天城体：एवं，梵文罗马拟音：evam，汉语字面意思：thus）" of skillful means in one's own body and wisdom in another's body. Secondly, explaining the completion stage of the fruit together with wisdom, there are three parts: explaining the sequence of wisdom, explaining the sequence of secrets, and the fruit of the secret sequence. First, it is initially spoken in terms of the extraordinary path of the enjoyment body. In the end, it is said, "I." The so-called enjoyment body is the cause of experiencing all the happiness of the three realms. The signs and marks adorned with three qualities truly abide above the sky. That which is accomplished by its own nature is spoken at the tip of a person's nose. The mind that dwells in its center, like a conceptual moon, is called conventional bodhicitta. The form of the Buddha is extremely beautiful, and that nature of joy is manifestly called attachment. That enjoyment body is famously known as "I." Among these four letters, "མ་（藏文，梵文天城体：मा，梵文罗马拟音：mā，汉语字面意思：no）" and "ཡཱ་（藏文，梵文天城体：या，梵文罗马拟音：yā，汉语字面意思：who）" are extensively explained. Here, if "མ་ཡཱ་" is translated into Tibetan, it means "I." Among them, "མ་（藏文，梵文天城体：मा，梵文罗马拟音：mā，汉语字面意思：no）" is the form of a bindu, which is the great bliss bodhicitta; "ཡཱ་（藏文，梵文天城体：या，梵文罗马拟音：yā，汉语字面意思：who）" is "ཡ་ཧི་（藏文，梵文天城体：या हि，梵文罗马拟音：yā hi，汉语字面意思：go）," which means going and coming. Therefore, the wisdom arising from the going and coming of bodhicitta, the unchanging nature of melting bliss, the four joys, is the meaning of "I." That which is extraordinary is the sequence of wisdom, and in general, it is also all the wisdom of the temporary enjoyment body of the path. As it is said, after that, saying "I" is what is known as the enjoyment body, which is also the melting of the white bindu as a symbol of the desire realm; the blazing of inner heat as a symbol of the form realm; and the wind that moves the bindu there and there merging into it as a symbol of the formless realm. The bliss of the combination of the three causes is called the bliss of the three realms, and among them, experiencing all four joys is the cause of stabilizing each of the four joys. Those four are also the essence of the three: taste, single, and central channel, or the wisdom of the essence of the three: semen, particles, and wind.
Chinese
以三种功德庄严的相或标志，稳固地位于虚空的音声中，喉、心、脐、密四脉轮中央的结上。无漏之明点和真实的安乐安住于此。其中，中脉和气是黑暗，肉脉和血是尘垢，左脉和精液是心力的功德。总的来说，心力是安乐，其垢染的部分是贪欲。尘垢是光明，其垢染的部分是嗔恨。黑暗是空性，其垢染的部分是愚痴。按照这个顺序，在很多情况下，心力被认为是顶轮的ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字），尘垢是脐轮的拙火，黑暗被认为是心间的明点。也有说梵天之火是尘垢，两个明点是黑暗和火。究竟而言，只是身语意三者的法性，以及世俗中显现为三者的清净识，被说成是三种功德。对于多种不同的说法，应根据具体情况理解。这些都汇集于一个根本要点：空性和心，中脉和嗔恨，明点和黑暗的明点，这些要点都是意之法。光明和语，肉脉和贪欲，脐轮或梵天之火的红色部分，以及血的成分，这些都是一体的，是语之法。安乐和身，左脉和贪欲，ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字）字和精液的成分，这些都是一类的，是身之法。还有一种说法是，脉是身，气是语，明点是意之法。 这些中的每一个又可以细分为三个功德等等，变化无穷，很容易理解。正如“以自性成就彼”在《འབྲོག་འགྱུར།》中被翻译为“成就珍宝之形”一样，非常好。因此，当稳固地成就明点时，就像珍宝一样，以具有多种功德的形象，稳固地位于人鼻尖，甚至比金刚宝珠还要稳固。如同作为所依的菩提心稳固地位于其中心一样，以稳固的方式安住的心，因为是上降的安乐，即使是有分别念或有漏的，实际上也像白色的月亮一样，是分别念和贪爱
English
The sign or mark adorned with three qualities is firmly located in the sound of space, on the knot in the center of the four chakras of the throat, heart, navel, and secret place. The undefiled bindu and true bliss reside there. Among them, the central channel and wind are darkness, the flesh channel and blood are dust, and the left channel and semen are the qualities of strength. In general, strength is bliss, and its defiled part is desire. Dust is clarity, and its defiled part is hatred. Darkness is emptiness, and its defiled part is ignorance. In that order, in many cases, strength is identified with the Haṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Haṃ) syllable of the crown chakra, dust with the inner heat of the navel chakra, and darkness with the spring in the heart. It is also said that the fire of Brahma is dust, and the two spring bindus are darkness and fire. Ultimately, only the nature of body, speech, and mind, and the pure consciousness that appears as those three in conventional reality, are said to be the three qualities. The various different explanations should be understood according to the context. These all converge on one fundamental point: emptiness and mind, the central channel and hatred, the spring and the bindu of darkness are all one point, the dharma of mind. Clarity and speech, the flesh channel and desire, the red part of the navel or the fire of Brahma, and the element of blood are all one process, the dharma of speech. Bliss and body, the left channel and desire, the Haṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Haṃ) syllable, and the element of semen are all of one kind, the dharma of body. It is also said that the channels are the body, the wind is the speech, and the bindu is the dharma of mind. Each of these can be further divided into three qualities, and so on, resulting in endless variations, which are easy to understand. As "accomplishing that by its nature" is well translated in Drog Gyur as "accomplishing the precious form," it is excellent. Therefore, when the bindu is firmly accomplished, it is said to be as stable as a precious jewel, with an image possessing many qualities, at the tip of the human nose, even more stable than a vajra jewel. Just as the bodhicitta, as the support, is firmly located in its center, the mind abiding in a stable manner, because it is the bliss of descending, even if it is of the nature of conceptual thought or defilement, is actually like a white moon, conceptual thought and craving.