Chinese
而且，在清净的部分上着重用力，就能使污垢的部分自然而然地清净，这是金刚乘所有道路的特点，即通过将缘起安排在身体上，就能使证悟在心中显现。因此，无论依赖自身还是他人的身体，道路方法都是一样的。将不净的风心的部分放入清净的智慧的dhūti（梵文：dhūti，天城体：धूति，罗马音：dhūti，汉语字面意思：摇动），当它变成无分别中观的自在时，就像冰融化成水一样，污垢的部分变成清净，不净的部分变成清净，内部的日月红白二分也在五轮中顺行燃烧和滴落，从而产生乐空无上的智慧，最终逆行清净，依次行进十地，在十地相续的尽头，上下精液融入的瞬间，清净中的清净，不坏的金刚三性的自性显现，成为幻化和收摄无数佛陀坛城的作者，那时就从根本上断除了死魔，战胜了四魔的战场。更详细地说，内部的太阳，即红色的部分，或被称为明点（藏文：ཐིག་ལེ།），实际上是智慧母的自性，位于所作的境地。白色的部分，即水元素，春天的精华，实际上是伟大的乐空之父的自性，是能作者方便的部分的所在地，因此，结合精华和明点的作用，由三种显现所引导的伟大的乐空智慧，是由于不认识自己和认识自己的差别，而显现轮回和涅槃二者各种显现的母体。此外，追求外境的触觉的行动，是精华和明点在外相见，是滴落的乐。内部风的触觉移动到位置的行动，是精华和明点在内相见，是转移的乐。由于清净没有动摇，红白智慧的明点聚集在心脏中央的不坏明点中，这被称为不变的大乐。因此，只要体验到滴落的乐，粗糙的血肉之躯仍然存在，因此，由于它的力量，会有非时而死，或者由于内外元素的因素而死。只要体验到转移的乐，
English
Moreover, focusing on the pure aspect causes the impure aspect to be purified naturally. This is the characteristic of all paths of the Vajrayana, namely, by arranging dependent arising on the body, realization arises in the mind. Therefore, whether relying on one's own body or another's body, the path method is the same. Placing the impure aspect of wind-mind into the pure wisdom dhūti (Tibetan: དྷཱུ་ཏི།, Sanskrit: dhūti, Romanization: dhūti, Literal meaning: shaking), when it becomes the autonomy of non-conceptual Madhyamaka, like ice melting into water, the impure aspect becomes pure, the impure aspect transforms into purity, and the two aspects of the inner sun and moon, red and white, also blaze and drip in the five chakras in a forward manner, thereby generating the supreme wisdom of bliss and emptiness. Finally, purifying in reverse order, progressing through the ten bhūmis in sequence, at the end of the ten bhūmi continuum, in the instant when the upper and lower seminal fluids dissolve, the purity of purity, the nature of the indestructible three vajras, is manifested, becoming the agent of emanating and gathering countless mandalas of the victorious ones. At that time, the Lord of Death is abandoned from the root, and victory is won over the battlefield of the four māras. To explain in more detail, the inner sun, which is the red element, or what is known as bindu (Tibetan: ཐིག་ལེ།), is actually the nature of the Wisdom Mother, residing in the realm of action. The white element, which is the water element, the essence of spring, is actually the nature of the Great Bliss Father, the place where the agent, the aspect of skillful means, resides. Therefore, the great bliss wisdom led by the three appearances from the action of uniting essence and bindu is the matrix from which various appearances of both samsara and nirvana arise due to the difference between not knowing oneself and knowing oneself. Furthermore, the action of seeking the tangible objects of the outer world is the meeting of essence and bindu externally, which is the bliss of dripping. The action of the inner wind's tangible object moving to its place is the meeting of essence and bindu internally, which is the bliss of transference. Because purity is free from movement, the bindu of red and white wisdom gathers in the indestructible bindu in the center of the heart, which is called the great bliss of immutability. Therefore, as long as the bliss of dripping is experienced, the coarse body of flesh and blood still exists, and therefore, due to its power, there will be untimely death or death due to internal and external elemental factors. As long as the bliss of transference is experienced,
Chinese
也有意生身，空性觉性的禅定之身，幻化风心之身等等，因此，受业力支配也会有死亡。即使已经证悟了不变的安乐，但只要三有的微细习气没有在法界中清净，就会有清净的意生身，据说会有不可思议的死亡和转生。因此，将明点束缚于不漏， 仅仅通过修持不变至上的大乐，就能像用炼金术将铁变成金子一样，将浊世的身体微细粒子的所有自性，转变为清净智慧的自性，成就俱生金刚之身，从而舍弃死亡之因——命气的转移，显现脱离生老病衰的自性，因此，如此祈祷：未净风心受制于杜提脉， 愿您成为内在太阳，施予利乐之源。 愿您成为月亮甘露，直至轮回终尽， 常驻于不漏无量之轮中！ 总而言之，死亡之因是风和心，死亡之因也是出生之因，因此，显现生死的轮回之根本就是这两者。细分来说，死亡是将心和分别念收摄于内，出生是心的迷乱之显现，由风推动而向外显现粗大的现象。因此，如是说：死亡名为胜义谛， 出生亦是世俗谛。 若能以上师之恩， 证悟此二，即是未来佛。 此外，死亡是心的转移，出生是身体的执取，身心二者或风心二者也是一样，生死二者也依赖于此。因此，为了清净所净化的生死二者，或者身心二者，或者风心二者，或者死亡的二因，而安立能净化的二种方便，或者生圆二次第，或者方便智慧二者，或者显空二者等等，将所净和能净，道和果结合起来，彻底了解是非常重要的。这里，死亡之因是心和身二者。
English
There are also the mind-made body, the body of emptiness-awareness meditation, the body of illusion, wind, and mind, etc. Therefore, one also dies due to the power of karma. Even having realized the unchanging bliss, as long as the subtle habitual patterns of the three existences have not been purified in the realm of reality, there will be a pure mind-made body, and it is said that there will be inconceivable death and transmigration. Therefore, by binding the essence without leakage, Merely by practicing the unchanging supreme great bliss, all the nature of the subtle particles of the impure body of elements can be transformed into the nature of pure wisdom, just like using alchemy to turn iron into gold, and the coemergent vajra body is accomplished. Thus, abandoning the transference of the life-wind, which is the cause of death, the nature of being free from birth, old age, sickness, and death is manifested. Therefore, one prays in this way: May the unpurified wind and mind be subject to the Duti channel, May you become the inner sun, bestowing the source of benefit and happiness. May you become the nectar of the moon, until the end of samsara, May you always abide steadfast in the wheel of non-leakage and immeasurable! Now, to summarize the meaning of these, the cause of death is the two, wind and mind, and the cause of death is also the cause of birth. Therefore, the root of the appearance of birth and death in samsara is these two. Dividing it further, death is the gathering of the mind and conceptual thoughts inward, and birth is the manifestation of the mind's deluded display, propelled outward by the wind, manifesting gross phenomena. Therefore, as it is said: Death is called the ultimate truth, And birth is the conventional truth. If one can, through the kindness of the lama, Realize these two, that is the future Buddha. Furthermore, death is the transference of the mind, and birth is the grasping of the body. The two, body and mind, or the two, wind and mind, are the same, and the two, birth and death, also depend on this. Therefore, in order to purify the two to be purified, birth and death, or the two, body and mind, or the two, wind and mind, or the two causes of death, the two methods of purification are established, or the two stages of generation and completion, or the two, means and wisdom, or the two, appearance and emptiness, etc. It is very important to thoroughly understand the union of what is to be purified and what purifies, the path and the result. Here also, the cause of death is the two, mind and body.
Chinese
从那座姿中，心识分别的部分，空性部分被法身的光明所净化，身体粗细风的部分，显现部分被色身的光明所享用。这两者分别是方便和智慧、福德和智慧、方便道和解脱道等等。现在略微讲述如此修习的果实，清净身智慧的显现部分，以及心无分别智慧二者融合的智慧身是不死恒常的体性，祈请安住于其自性中的根本章节第二部分的内容。远离戏论的法界，胜义从一开始就是清净的法性，是基空性自性的实相。缘起如幻的显现，无碍显现一切，是世俗基显现任运自成的显现。这两者无二的法性觉性如来藏，在基、道、果的三个阶段，也以自性无二的部分回转，安立为基、道、果的续，也称为法性自性大圆满。也就是现在自己的心，远离造作的本然状态，体性什么也不成立，自性可以显现任何东西的实相，真相空性远离戏论的法性，唯有这个才称为本来清净，称为空性，称为如来藏，称为原始的基，称为轮回和涅槃的基，如果偏离这个，就没有所证悟的究竟胜义谛，或者圣者的智慧，或者法身的光明。如果偏离这个，就没有以三时区分，成为轮回和涅槃之前的原始总基。然而，风心迷惑的分别念染污与未染污的部分，以及未染污显现证悟与未证悟的状态的差别是存在的。同样，现在内外情器，包括自身在内的各种显现，未经观察似乎令人愉悦，但如果观察，则在有无、是与非的任何方面都不能成立，这种缘起如幻的显现就是世俗谛，就是缘起，就是显现的智慧，就是基显现任运自成。
English
From that posture, the emptiness aspect of mind's discriminating thoughts is purified by the clear light of the Dharmakaya, and the appearance aspect of the body's subtle and coarse winds is utilized by the clear light of the Rupakaya. These two are respectively the means and wisdom, merit and wisdom, path of means and path of liberation, and so on. Now, to briefly explain the meaning of the second fundamental section, which is to pray for the result of such practice, the pure body, the appearance aspect of wisdom, and the wisdom body that unites the two wisdoms of mind free from conceptualization, which is the nature of immortality and permanence, to abide in its own nature. The Dharmata, the ultimate reality that is free from elaboration and pure from the beginning, is the basic emptiness, the nature of reality. The interdependent arising, the illusory appearance that manifests unceasingly in any way, is the conventional, the basic appearance, the spontaneously accomplished appearance. The Dharmata-awareness, the Sugatagarbha, which is the inseparability of these two, is also divided by reverting to the aspect of self-nature inseparability in all three stages of base, path, and result, and is established as the continuum of base, path, and result, and is also called the Dharmata-self-nature Great Perfection. That is, this is it: right now, one's own mind, the natural state free from fabrication, the essence of which nothing is established, and the reality that nature can manifest anything, the truth of emptiness, the Dharmata free from elaboration, this alone is called primordial purity, called emptiness, called Sugatagarbha, called the primordial base, called the base of samsara and nirvana. If one deviates from this, there is nothing called the ultimate truth to be realized, or the wisdom of the noble ones, or the clear light of the Dharmakaya. If one deviates from this, there is not even a little bit of the primordial general base that is divided by the three times and has become before samsara and nirvana. However, there is a difference in the aspects of whether the wind-mind is defiled by deluded thoughts or not, and in the states of whether the undefiled is manifestly realized or not. Similarly, right now, the various appearances of the outer and inner world, including the environment and beings, and one's own body, seem pleasant when not examined, but when examined, they are not established in any way as existing or not existing, being or not being. This interdependent, illusory appearance is the conventional truth, is interdependent arising, is the wisdom of appearance, is the spontaneously accomplished basic appearance.
Chinese
所谓的“如是显现”，如果偏离了现在我们所见的这能境二者，那么所谓的“基显任运成就”的显现便一无所有，而作为果的佛陀之身和智慧也一无所有。然而，由于对实有执着和真执的控制，显现是否稳固，以及错觉显现的二取部分是否清净于法界中，这之间是有区别的。因此，在这能境二者之上，断除执着真假二谛的能取和所取二取的边，证悟二无二取的双运自性大圆满智慧，祈愿恒常安住于这离戏论的任运大圆满之中。是故： 胜义本净之空性， 缘起任运成就之法， 何者断除二取之边， 愿住自性大圆满中。 结尾的连接语很容易理解。这些内容非常简略，仅作为分析的入门，因为详细阐述会使文字繁琐，也会使论述变得冗长。然而，虽然像金山串联般涌现出最适合讲解这些内容的怙主至尊上师的弟子们，但能够将深奥的意义如大海般容纳于腹中，并能巧妙地用妙语之光照亮要点的人，我深知自己不过是所有臣民中最卑微的，如同黑暗的铁围山一般，但我仍然努力尝试。词句意义精妙地融合， 不作任何夸张地讲述所知， 智者悦此善说之盛宴， 然愚者却不喜此。 以此略短的祈愿文，由贱行吉祥德·赫拉尔波以直率的方式写成，愿以此功德使恩重如山的怙主嘉赛丹巴的莲足永固。吉祥圆满！ 嘉赛根潘塔义所著的《长寿祈愿文·金刚语开显》。