Chinese
因此，白分（菩提心）如水的自性，在头顶清净，获得身金刚。红分（菩提心）如火的自性，向上升腾，向下流淌，停留在金刚宝顶端，红分清净，获得语金刚。白红之间的联系之风清净，获得意金刚。这三者变化所体验的觉性清净，获得智慧金刚，因此以四身五智的自性成佛。教主与眷属的意趣无别，是不同寻常的开场白。邬金有究竟义邬金、明觉邬金、秘密邬金、世间处所邬金、大自在邬金五种。第一种，经续中说，名为法界，是所有佛的依处，未落入任何分别念和相状之下。第二种，是证悟法界的自明觉智慧，未落入二取之下。另外，与报身刹土相似，观修殊胜三摩地坛城也如此称呼。第三种，名为佛母虚空，是导师秘密身的居所，未落入相状分别念的自续之下。第四种，是色界十七处所的最顶端，净居天的五天之首，未落入其他有色处所之下。第五种大自在邬金，此处所说的正论是转为报身处所的大邬金。此外，佛的刹土是自己所处的自显现，因此舍弃不清净的刹土之外，不可能用分别念去寻找其他清净的刹土。如《广大论》中说：若无真知之自明觉，等等。又如笔记中说：远离一切垢染，是法界究竟义邬金。彼之境，安乐之智慧，是明觉邬金。金刚瑜伽母之莲花，是秘密邬金。净居天的邬金，是世间邬金。密严刹土，是大自在邬金。如极清净之刹土等等。小释中说：其他还有基、因等等。秘密主面谕等中清楚地记载着，故不赘述。智慧之真如称为自性，自
English
Therefore, the white element (bodhicitta) is like the nature of water, purified at the crown of the head, obtaining the body vajra. The red element (bodhicitta) is like the nature of fire, rising upwards, flowing downwards, and stopping at the top of the vajra jewel. The red element is purified, obtaining the speech vajra. The wind that connects the white and red elements is purified, obtaining the mind vajra. The awareness that experiences the transformation of these three is purified, obtaining the wisdom vajra. Therefore, one becomes a Buddha with the nature of the four bodies and five wisdoms. The intention of the teacher and retinue is inseparable, which is an extraordinary introduction. There are five kinds of Oddiyana: the ultimate meaning Oddiyana, the awareness Oddiyana, the secret Oddiyana, the worldly abode Oddiyana, and the great powerful Oddiyana. The first one, according to the oral tradition, is known as the Dharmadhatu, the abode of all Buddhas, not falling under any conceptualization or characteristics. The second one is the self-aware wisdom that realizes the Dharmadhatu, not falling under dualistic grasping. In addition, it is also called that when meditating on the mandala of supreme samadhi, which is similar to the Sambhogakaya realm. The third one is known as the space of the Mother, the dwelling place of the secret body of the Teacher, not falling under the self-continuum of characteristic conceptualizations. The fourth one is the first of the five gods of the pure abode, the highest of the seventeen abodes of the form realm, not falling under other material abodes. The fifth one, the great powerful Oddiyana, is the great Oddiyana that is transformed into the Sambhogakaya abode, which is taught in this context. Furthermore, the Buddha's realm is the self-manifestation of where one resides, so apart from abandoning the impure realm, it is impossible to seek another pure realm with conceptual mind. As it is said in the Extensive Treatise: If there is no self-awareness of true knowledge, etc. Also, as it is said in the notes: Being free from all defilements, it is the ultimate meaning Oddiyana of the Dharmadhatu. Its object, the bliss of wisdom, is the awareness Oddiyana. The lotus of Vajrayogini is the secret Oddiyana. The Oddiyana of the pure abode is the worldly Oddiyana. The dense array is the great powerful Oddiyana. Like the perfectly pure realm, etc. The Small Commentary says: Furthermore, the basis, cause, etc. are clearly recorded in the Secret Lord's Oral Instructions, etc., so I will not write them down. The Suchness of wisdom is called self-nature, self.