English
, and abiding in the function of the central channel. In the downward elimination aspect, going to urinate and coming to defecate, and the wind abiding in the seminal vessel, all are utilized. Thus, these three channels and the three aspects of going, coming, and abiding, in ordinary times, are controlled by the power of Ro-Kyang (Tibetan: རོ་རྐྱང་, Yin-Yang). When they are blocked by the power of yoga and controlled by the central channel, the movement of the left and right ceases, and the upward and downward life force can also be mixed into one, because the downward elimination is controlled by Kyangma (Tibetan: རྐྱང་མ་, Yang), and the life force is controlled by Roma (Tibetan: རོ་མ་, Yin). In this regard, the main wind yoga is Kumbhaka (holding the breath), and Vajra recitation is also complete in Kumbhaka, and all other actions of binding the wind are branches of Kumbhaka. The combination of wind alone does not become a branch of Pranakarma, but when the supreme and complete void-form Great Seal appears in the Dhuti channel, it is placed in equipoise in a non-objective manner, and arising from the blocking by the power of Ro-Kyang wind, the Samadhi of the central channel wind and void-form mixed together is a branch of Pranakarma. Secondly, it is the way of deriving from the so-called upper and lower channels, that is, from "moon, sun, Rahu, feces, urine, and" to "for the sake of the five mandalas descending." There are forty-one verses. Among them are the actual behavior and the derived meaning, which are the two ways in which the dying wind moves. The first has a brief indication and a detailed explanation. The first is: "Moon, sun, Rahu, feces, urine, and, in the paths where semen descends, water, fire, void, earth, wind, and, the wisdom realm in the various families." That is, from the navel upwards, the left is the lunar channel, the right is the solar channel, and the middle is the Rahu channel, these three channels. Below the navel, from the secret wheel downwards, from the middle to the back is the feces channel, the left front is the urine channel, and the right front or the middle of the front is the semen descending path channel, in these channels, the way the winds and bindus of the six elements descend is, the lunar channel is the water element, the solar channel is the fire element, the Rahu channel is emptiness, that is, the space element, the feces channel is the earth element, the urine channel is the wind element, and the semen channel is the wisdom
Chinese
诸界降临，所谓“种姓”是指：从那六界所生的风和明点等。第二，广说：从“何者日月黑暗者”起，到“此乃脉之行持”之间，共有三十一个半偈颂。那些也包括依赖于命脉的，身语意三者；依赖于方便智慧的，身语意三者；生死之风的流动方式；中脉气息的特征；六脉的名称、种姓的拥有者；命风的来往；下行清扫之风的来往；六脉与方便智慧的结合；十二时轮的坛城；那些坛城的方便智慧；六脉融入三脉的方式等等，像这样通过十一个意义的概括，脉、风、明点的行持，圆满次第的甚深道，所要击中的要害之基础，都进行了广说。如果把那些归纳起来，就像这样：命脉三门、方便智慧三门，生死之风与中脉风的特征，六脉名称种姓、命风来往，下行清扫来往、方便与智慧结合，宫位的坛城，那些方便智慧结合，六脉归纳为三脉的方式等，十一个意义要点是行持的广说。其余的是应舍弃的，时节的三种征兆。其中首先是，以命脉所概括的身语意三脉的根本进行阐述，即“何者日月”等一个偈颂。方便智慧三门的根本是：“月亮以方便”等三个偈颂。生死之风的流动方式是：“死亡之相身体语言”等六句。中脉的气息是：“太阳的转移”等三个偈颂和两句。六脉的名称种姓的阐述是：“上方左右”等三个偈颂，以及“脐带上方”等一个，和“微尘降临故”等一个，共五个偈颂。命风的来往的阐述是：“脐带之莲”等两个偈颂。下行清扫的阐述是：“脐密”等两个偈颂。六脉与方便智慧的结合是：“智慧方便真实”等一个偈颂。
English
The elements descend, and what is called "lineage" refers to the winds and bindus that arise from the lineage of those six elements. Secondly, the extensive explanation: From "Whoever is the moon, sun, and darkness" to "This is the conduct of the channels," there are thirty-one and a half stanzas. These also include the three aspects of body, speech, and mind in relation to the life force channel; the three aspects of body, speech, and mind in relation to skillful means and wisdom; the manner in which the winds of birth and death flow; the characteristics of the central channel's breath; the names of the six channels, along with their lineage holders; the movement of the life force wind; the movement of the downward-clearing wind; the combination of the six channels with skillful means and wisdom; the mandala of the twelve junctures of time; the skillful means and wisdom of those mandalas; and the manner in which the six channels are gathered into the three channels. Thus, through eleven summaries of meaning, the conduct of the channels, winds, and bindus, the profound path of the completion stage, and the bases upon which the key points are struck, are extensively explained. If these are summarized, it is as follows: The three doors of the life force channel, the three doors of skillful means and wisdom, the characteristics of the winds of birth and death and the central channel's wind, the names and lineages of the six channels, the movement of the life force wind, the movement of the downward-clearing wind, the combination of skillful means and wisdom, the mandala of the mansions, the combination of those skillful means and wisdom, and the manner in which the six channels are gathered into the three channels. These eleven points of meaning are the extensive explanation of conduct. The remaining topic is the three signs of the times that should be abandoned. First, the root of the three aspects of body, speech, and mind, summarized by the life force channel, is explained, i.e., one stanza such as "Whoever is the moon and sun." The root of the three doors of skillful means and wisdom is three stanzas such as "The moon with skillful means." The manner in which the winds of birth and death flow is six lines such as "Signs of death, body, speech." The breath of the central channel is three stanzas and two lines such as "The transition of the sun." The explanation of the names and lineages of the six channels is three stanzas such as "Above, left, right," and one such as "Above the navel," and one such as "Because dust falls," for a total of five stanzas. The explanation of the movement of the life force wind is two stanzas such as "The lotus of the navel." The explanation of the downward-clearing wind is two stanzas such as "Navel secret." The combination of the six channels with skillful means and wisdom is one stanza such as "Wisdom, skillful means, reality."
Chinese
关于十二时轮的坛城解说如下：五蕴等坛城，等等，共六个偈颂。那些坛城的方便智慧结合，如西与东等，共五个偈颂。将六脉归纳为三，首先在说明名称种姓时，认为金刚即是持金刚。在此之后，月亮的等等，共一个偈颂。以及在结合坛城的方便智慧之后，月亮太阳的等等，共一个半偈颂。如此共有十一个要点，第一，以命气和下泄归纳的三门与六脉结合：凡是月亮太阳黑暗者，大小便精液流出等，从命和下泄次第中，是身语意的脉。意思是，凡是与上方命气相连的，月亮脉是身，太阳脉是语，黑暗脉是意。下方与下泄相连的，大便脉是身，小便脉是语，精液流出是意的脉。第二要点，与方便智慧的三门结合：月亮是方便的身，太阳是智慧的语，智慧的身是秘密脉，小便流出是主尊的语，上下二处意的脉，是黑暗者和精液流出。方便的意是黑暗者，精液流出是智慧的。上下这六种，从身语意的瑜伽中，以智慧方便的实体和支分，存在于一切有情之中。意思是，月亮脉是水界，所以是方便的身，太阳脉是火界，所以是智慧的语，大便脉是土界，所以是智慧的身，小便流出是风界，所以是主尊即方便的语。上方和下方各一个意的脉，即黑暗脉和精液流出脉。黑暗脉是空界的缘故是方便的意，精液流出是智慧界的缘故是智慧的意。这样，上方三个，下方三个，总共这六种生界脉，地火智慧三者是智慧的身语意的实体，水火虚空三者是方便的实体
English
The explanation of the twelve-time wheel mandala is as follows: The five aggregates and other mandalas, etc., are six verses in total. The combination of skillful means and wisdom of those mandalas, such as west and east, etc., are five verses. Summarizing the six channels into three: First, when explaining the name and lineage, it is considered that Vajra is the holder of Vajra. After this, the moon's etc., is one verse. And after combining the skillful means and wisdom of the mandalas, the moon and sun's etc., is one and a half verses. Thus, there are eleven points. First, the three doors summarized by life force and downward expulsion are combined with the six channels: Whoever is the moon, sun, dark one, and the flow of feces, urine, and semen, etc., from the order of life force and downward expulsion, are the channels of body, speech, and mind. It means that whoever is connected to the upper life force, the moon channel is the body, the sun channel is the speech, and the dark channel is the mind. Connected to the lower downward expulsion, the feces channel is the body, the urine channel is the speech, and the semen flow is the channel of the mind. The second point, combined with the three doors of skillful means and wisdom: The moon is the body of skillful means, the sun is the speech of wisdom, the body of wisdom is the secret channel, the urine flow is the speech of the main deity, the channels of the mind in the upper and lower two places are the dark one and the semen flow. The mind of skillful means is the dark one, and the semen flow is wisdom. These six types above and below, from the yoga of body, speech, and mind, exist in all sentient beings with the substance and limbs of wisdom and skillful means. It means that the moon channel is the water element, so it is the body of skillful means, the sun channel is the fire element, so it is the speech of wisdom, the feces channel is the earth element, so it is the body of wisdom, and the urine flow is the wind element, so it is the speech of the main deity, which is skillful means. One channel of the mind each above and below, namely the dark channel and the semen flow channel. The dark channel is the mind of skillful means because it is the space element, and the semen flow is the mind of wisdom because it is the wisdom element. Thus, three above and three below, in total these six elemental channels, the three of earth, fire, and wisdom are the substance of the body, speech, and mind of wisdom, and the three of water, fire, and space are the substance of skillful means.
Chinese
的身语意的支分，即以分类，以及瑜伽，即方便智慧互相无二地结合的方式，一切有情的身中，ཏྶཾ་（藏文，梵文天城体，tasm，彼）完全安住。第三个要点是关于生死的风的解说：死亡的征兆在身体、语言的脉上，上下剩余的风，在黑暗者精液滴落处，生和死存在。生和死和性交的时候，精液滴落。这是说如果归纳死亡征兆的风，可以归纳为三种，粗略地说，如果以寿命百岁的人为例，九十六岁，十一个月半以内出现的死亡征兆，是时机未到的死亡征兆，那之后是时机已到的死亡征兆。那也是上面的身语脉日月二者，下面的身语脉大小便二者上，出现日月的死亡征兆，那些是由于上下之风命气和下泄气出了问题。那也是大便的脉出了问题是月亮的，小便的脉出了问题是太阳的，这些是超过限度由运行的风的力量导致的，是时机未到的征兆。黑暗者的脉和精液滴落的脉不是突然地，而是逐渐地出现问题，最终变成时机已到的征兆。另外，从出生即在子宫里身体形成到没有出生到外面之间，黑暗者的脉，在界（梵文：dhātu）中风存在，死亡的时候也是风和界的能力全部在那里存在。另外，出生的那个时候，死亡的时候，以及性交的时候，也是在那两个脉中风和精液滴落。第四个要点是中脉的风的特征：黑暗者也向上降，太阳的转移平等时，时节结合显现的明显分界处，从中脉平等降下。包括脚在内的五十六，出现和进入啊，人的主宰。七十五的剩余，六百在白天和晚上。六百们剩余的，两万一千。由此减少的那些，降到左和右的脉中。包括三方位的三年们，从百年中是中脉。这是说，还有风降到中脉的时候，从黑暗者向上平