Chinese
那表示空性。从具有二元显现习气的力量中，此处的五大元素微细风产生粗大风，由于它的力量，从精血微粒中也产生粗大精血微粒，由于它的力量，产生能取所取的显现。在显现之后，心的来往活动，产生各种各样的分别念，由此造作而成就粗大的身体，身体、语言、心三者变得粗大。从身体中产生业和烦恼，它们也造作习气。如是所说，所依是第二，如“如虚空云”等。那也有比喻和意义两种，从比喻来说：大婆罗门说：“以分别云的颜色，从虚空中产生，那是去了别处，问虚空。”就像那样。从意义来说：胜义谛中，虚空是金刚，本初光明不坏明点是清净的，虽然没有遮蔽而以遮蔽来遮蔽，但在世俗中显现为束缚和解脱，明点融入风心来往的微细界中，那也由此使从本来就有的俱生智慧显现出来，从没有束缚于明点中，显现各种各样的世俗显现，像那样显现和显现消失的一切都没有超出阿赖耶识的自性。其中，本初光明是阿赖耶识，心是无自性的空性，空性却有显现和名言中起作用的功能，即极微细的风和所依能依而住，所以称为不坏明点。上师是这样说的，是空性所特别标示的智慧。如是拉帝古普塔等玛德德萨的学者们说的。 本初是从无始以来此种姓没有间断，有些说是事物像虚空一样清净，在印度那样说，但没有听懂上师这样说。这些依靠什么续部的词语结合呢？黑汝嘎续中说：“身体中有大智慧，完全舍弃一切分别，遍布一切事物者，住在身体却非身所生。”那是瓶等的解释，身体中有大智慧，即阿赖耶识的体性不坏，那是遍布一切事物的，一切分别
English
That represents emptiness. From the power of having the habitual tendencies of dualistic appearance, from the subtle winds of the five elements here, coarse winds arise, and due to its power, from the subtle particles of semen and blood, coarse particles of semen and blood also arise, and due to its power, the appearance of grasper and grasped arises. After the appearance, the coming and going activity of the mind, various kinds of conceptual thoughts arise, and by that action, the coarse body is accomplished, and the three, body, speech, and mind, become coarse. From the body, actions and afflictions arise, and they also create habitual tendencies. As it is said, the support is the second, such as "like clouds in the sky," etc. That also has two aspects, example and meaning. From the example: The great Brahmin said, "By distinguishing the color of the clouds, it arises from the sky, that has gone elsewhere, ask the sky." Like that. From the meaning: In the ultimate truth, the sky is vajra, the innate luminosity, the indestructible bindu, is pure, although it is not obscured by obscurations, it appears as bound and liberated in the relative truth, the bindu dissolves into the subtle realm of the wind-mind coming and going, and that also makes the co-emergent wisdom that has been there from the beginning manifest, and from not being bound to the bindu, various kinds of relative appearances arise, and all appearances and disappearances like that do not go beyond the nature of the alaya-consciousness. Among them, the innate luminosity is the alaya-consciousness, the mind is emptiness without self-nature, emptiness also has the function of appearing and functioning in terms of names, that is, the extremely subtle wind and the dependent and supportive abide, so it is called the indestructible bindu. The Lama said that, it is a wisdom specially marked by emptiness. As Ratigupta and other scholars of Madhyadesa said. The primordial is that this lineage has not been interrupted from beginningless time, some say that things are pure like the sky, they said that in India, but they did not understand what the Lama said. What sutra words do these rely on to combine? In the Hevajra Tantra it says: "In the body dwells great wisdom, completely abandon all discriminations, the one who pervades all things, dwells in the body but is not born of the body." That is the explanation of the vase, etc., in the body dwells great wisdom, that is, the nature of the alaya-consciousness is indestructible, that is pervasive of all things, all discriminations
Chinese
因为完全舍弃的自性觉知，将一切事物作为对境而进行来往的自性。虽然它存在于身体的阿瓦都提（梵文：Avadhūti，汉语字面意思：离尘者）之中，但并非源于身体，因为它是原始的。所谓“舍弃一切分别念”的意思是，那个明点是瑜伽士的禅修，而不是佛教密续中所说的解脱者，如果有人认为这是否只是随意的说法，或者是有意图的人所说，虽然是这样，但不依赖于分别念的禅修，而是从原始就成就的，从舍弃和不舍弃习气而显现为束缚和解脱，这样理解。另外，“嘿噜嘎是生起的因，首先应修持一”，以及“诸佛的总集是，诶旺完全安住”，如果想解释这些意义，说“诶旺是字母”等等，嘿噜嘎是生起，是双运身的真实因，心之自性是空性，相是乐，自性是俱生，这就是，那是空性和乐结合的缘故，是诶旺。其中佛是五蕴，以“一切”之语，也包括了十二处。这样，虽然世俗的相各不相同，但因为在本体上归于一体，所以是总集，那是乐空双运。又是，嘿噜嘎是生起幻化本尊的因，是微细的不坏风。总集是不坏明点中总集，一切种姓的身体都由此产生并融入。另外，“他人不可说，俱生，在任何地方也找不到，从上师的时代方便指示，我从福德中得知”，所谓“在任何地方”是指，不具备苦行，生起次第，以及口诀要点的伪装的圆满次第。我的福德是因和缘的作者上师二人，想显示此意义，所以说“也成为上师”，容易理解。又是，在那之中，“金刚心髓大悲者，以事物本身而解脱，事物成为束缚的束缚，完全了解它便解脱，完全了解无事物后，修习事物成为有智慧者，无事物
English
Because the self-nature of completely abandoning, taking all things as objects and engaging in coming and going. Although it resides within the Avadhūti (梵文，天城体：अवधूति，梵文罗马拟音：Avadhūti，汉语字面意思：离尘者) of the body, it does not originate from the body, because it is primordial. The meaning of "abandoning all conceptual thoughts" is that the bindu is the meditation of a yogi, not the liberator spoken of in Buddhist tantras. If someone thinks that this is just a casual statement, or spoken by someone with intention, although it is so, it does not depend on the meditation of conceptual thoughts, but is accomplished from the beginning. From abandoning and not abandoning habits, it appears as bondage and liberation, understand it this way. Furthermore, "Heruka is the cause of arising, first one should meditate on one," and "The collection of all Buddhas is, E-Vam completely abides." If you want to explain these meanings, saying "E-Vam is a letter," etc., Heruka is arising, is the real cause of the union body, the nature of mind is emptiness, the aspect is bliss, the nature is co-emergent, this is it. That is because it is the union of emptiness and bliss, it is E-Vam. Among them, Buddha is the five aggregates, with the word "all," it also includes the twelve sense bases. In this way, although the aspects of conventional truth are different, because they are gathered into one in essence, it is a collection, that is the union of bliss and emptiness. Again, Heruka is the cause of arising the illusory deity, it is the subtle indestructible wind. The collection is gathered in the indestructible bindu, all the bodies of the lineages arise and dissolve from this. Furthermore, "Not spoken by others, co-emergent, not found anywhere, from the time of the guru, the method is shown, I know from merit." The so-called "anywhere" refers to the contrived completion stage that does not possess asceticism, generation stage, and the key points of oral instructions. My merit is the two gurus who are the authors of cause and condition. Wanting to show this meaning, it is said "also becomes a guru," easy to understand. Again, in that, "Vajra essence great compassion, liberated by the thing itself, the thing becomes the bondage of bondage, completely understanding it is liberation, completely understanding no thing, practicing the thing becomes wise, no thing."