English
In the profound place where the water element is dominant, the order of water, fire, wind, and earth proceeds with Mamaqi (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) at the forefront. When the wind element is dominant, the order of wind, earth, water, and fire proceeds with Tara and others. Thereafter, when the earth element is dominant, the order of earth, water, fire, and wind proceeds with Locana and others. This is the view held by most of the noble ones. However, according to the explicit teachings of the Vajra Garland and the Tantra of Prophetic Intentions, the four protectors are also in the order of fire, wind, earth, and water. Moreover, the order of the goddesses is White-clad Mother, Tara, Locana, and Mamaqi, without any mention of a mixed-up order. Therefore, I believe that only the explicit teachings of the tantric texts are reliable, and this is my own discernment. Each of the four goddesses has two hundred and twenty-five winds, totaling nine hundred for the four. Among them, the wind of the White-clad Mother flows above the nostrils, the wind of Tara flows along the side of the clavicle or scapula, the wind of Locana flows directly in the middle of the nostrils, and the wind of Mamaqi flows at the lower essence-water area. When these flow, the winds of the limbs also flow from their respective places, and the downward-cleansing wind also flows from the lower gate. At the ground level, when the upper wind enters inward, it flows outward; when it abides inward, it abides outward; when it goes outward, it comes inward; when it abides outward, it abides inward. However, during the practice of the path, it is reversed and made into one lump. Fifth, as stated in the Vajra Garland: "It dissolves according to the order of arising." As it is said, in the clear light of death, just as one arises gradually from near attainment to the eighty innate qualities, at the time of dissolution, one gradually dissolves into the clear light from the eighty innate qualities to near attainment. Furthermore, it is said in that text: "The afflicted mind-life wind always goes correctly. At the time of the initial transference, it becomes like the form of a fish." And so on, extensively explained. Thus, in the womb, the life-sustaining wind and the heart-vein first arise, and then the body arises up and down. Finally, at the time of death, the elements, winds, and mind are also gathered from above and below, and the ultimate place of gathering is the heart. However, at the time of formation, the heart-vein opens like a gau box.
Chinese
嗡。由于中间生出其他的脉，导致间距变长而形成脐轮，其他的脉轮也是以同样的方式形成的缘故。最初断裂的心脉是其组成部分，也是其他脉轮的所有中心，因此在这里无论对其他的脉轮进行怎样的要害攻击，都没有最终的利益。说只有心间法轮才有的说法，是没有领会同时对所有脉轮进行要害攻击的特殊诀窍，并且想要证明这个法具有其他法没有的特点，因此把不是特点的东西强加为特点。还有，显宗和密宗二者所证悟的空性没有差别，但是证悟者有境的密宗更容易获得安乐，因此是法身同类因的独特因素。幻身向上看类似于色身，向下看类似于中阴身，必须要有这样的一个，是色身之因的同类密咒的独特之处。生起它必须显现类似于死亡的四种景象，这依赖于气息融入心脏。虽然如此等等讲解了很多，但是融入心脏的意义是对胜义脉进行要害触及的一个名称。因此，无论对世俗脉中脉的哪个位置进行要害攻击，都只会变成特殊的方便，没有任何微小的要害。因此，那些如此认为的观点，是没有领悟到甚深道的入口是无限的，并且是对甚深道不恭敬的表现，因此没有看到有其精华所在。自己的宗派是，胜义身语意金刚平等性，因此，胜义智慧脉的身语意也是本体无别的。因为必须从世俗显现的角度安立，所以世俗的身语意并非本体相同，然而，对世俗的脐轮和顶轮的身脉进行要害攻击，就会变成触及智慧身脉的要害。同样，喉间秘密语和心间珍宝意也应类推。因为触及智慧身脉的要害，本体是相同的缘故，所以语和意也应知晓。例如，敲打蓝色水晶的蓝色，坚硬也会损坏，敲打坚硬，蓝色也会损坏一样。
English
Om. Because other channels arise in between, the distance becomes longer and the navel chakra is formed, and the other chakras are also formed in the same way. The heart channel that was initially broken is a part of it and is also the center of all other chakras, so no matter how you attack the other chakras here, there is no ultimate benefit. To say that only the heart chakra has it is to not understand the special key to attacking all chakras at the same time, and to want to prove that this Dharma has characteristics that other Dharmas do not have, so it imposes what is not a characteristic as a characteristic. Also, although there is no difference in the emptiness realized by both Sutra and Tantra, the secret mantra with the object of realization makes it easier to obtain bliss, so it is a unique factor of the Dharmakaya's similar cause. The illusory body looks like the Rupakaya when looking up, and looks like the Bardo when looking down, and there must be one like this, which is the unique feature of the mantra that is the same kind of cause of the Rupakaya. To generate it, four appearances similar to death must appear, which depends on the breath dissolving into the heart. Although many things are explained, such as that the meaning of dissolving into the heart is a name for touching the essential point of the ultimate channel. Therefore, no matter which point of the central channel of the conventional channel is attacked, it will only become a special means, and there is no small essential point. Therefore, those views that think so do not realize that the entrance to the profound path is infinite, and it is a manifestation of disrespect for the profound path, so they do not see that there is an essence in it. One's own system is that the ultimate Kaya, Vak, Citta, Vajra are equality, therefore, the ultimate wisdom channel's Kaya, Vak, and Citta are also inseparable in essence. Because it must be established from the perspective of conventional appearance, the conventional Kaya, Vak, and Citta are not the same in essence, however, attacking the body channel of the conventional navel chakra and crown chakra will become touching the essential point of the wisdom body channel. Similarly, the secret speech of the throat and the precious mind of the heart should also be inferred. Because touching the essential point of the wisdom body channel, the essence is the same, so speech and mind should also be known. For example, if you hit the blue of a blue crystal, the hardness will also be damaged, and if you hit the hardness, the blue will also be damaged.
Chinese
哦！身语意金刚平等性的实相，以及所有圆满次第的道，也都是它的道用，而窍诀的按压方式，也都是要按压身语意三者的脉、气，如果不了解这些甚深的方式，那么所有如来的身、语、意之秘密，就与名为《密集》之名相违背，连意义的少许方向也无法理解，虽然赞叹心间和金刚念诵，但也有白费功夫的危险。现在开始进入经文的词义，这个本身也要再次解说，如《金刚鬘》的解释续部中所说：鼻尖如芥子，是命和勤奋的常性，安住于命和勤奋，观想五光为诸佛。从上方的鼻孔中 निश्चित（藏文），必定生出，右和左及两者，缓慢运行而有四种变化，说是内在的时间。在隐处、心间、脐和，生殖莲花中显示出入。半个时辰的时间里，按顺序安住其中。从右方生出的界，是火之坛城，颜色红色而明亮，是莲花怙主的运行。从左方生出的界，名为风之坛城，显现为绿黄色，是业之怙主的运行。从两者生出的界，显现为金色，是自在的坛城，是宝生怙主的运行。缓慢且无运行的界，清净如水晶般显现，是水之坛城，是金刚怙主的运行。安住于全身的气，是进入一切事业者，这是遍照的体性，将从死亡之身中生出。这气之真如光明，是五种智慧的体性。这不是瑜伽士孩童的境界，也不是思辨者所能了解的。如是说，此《释续金刚鬘》的教证，只是粗略地显示了气如何运行的特征，而此意义的其余部分，在下面咒语的真如的章节中，有引用意旨教证的进入部分。也就是如前所说，《密集根本续》中，鼻尖
English
Oṃ! The reality of the Vajra equality of body, speech, and mind, and all the paths of the Completion Stage are also its means, and the methods of pressing the key points are also to press the channels and energies of the three aspects of body, speech, and mind. If you do not understand these profound methods, then the secrets of the body, speech, and mind of all the Tathagatas will contradict the name called "Guhyasamāja," and even a little direction of meaning will not be understood. Although praising the heart center and Vajra recitation, there is also a danger of wasting effort. Now, let's enter the words and meanings of the text. This itself should be explained again. As it is said in the explanatory tantra called "Vajra Garland": The tip of the nose is like a mustard seed, it is the constancy of life and diligence, abiding in life and diligence, contemplate the five lights as the Buddhas. From the upper nostril, निश्चित (Tibetan), is certainly produced, right and left and both, slowly moving and changing into four kinds. It is said to be the inner time. In the hidden place, heart center, navel, and, the secret lotus shows coming and going. In the time of half a session, it is shown to abide in it in order. The element arising from the right side is the mandala of fire, the color is red and bright, it is the movement of the Lord of the Lotus. The element arising from the left side is called the mandala of wind, appearing as greenish-yellow, it is the movement of the Lord of Action. The element arising from both is appearing as golden, it is the mandala of the Powerful One, it is the movement of the Lord of Jewels. The element that is slow and without movement, appearing pure like crystal, is the mandala of water, it is the movement of the Lord of Vajra. The energy that abides in the whole body is the one who enters into all activities, this is the nature of Vairocana, it will arise from the dying body. This clear suchness of energy is the nature of the five wisdoms. This is not the realm of a child yogi, nor can it be understood by a speculative person. Thus it is said, this quote from the "Explanatory Tantra Vajra Garland" only roughly shows the characteristics of how the energies move, and the rest of the meaning of this is in the chapter on the suchness of mantras below, in the entering part of quoting the intention and prophecy. That is, as mentioned above, in the "Root Tantra of Guhyasamāja," the tip of the nose.
Chinese
所谓“如芥子般观修”是指，命勤的常性，是观修的方法。也就是安住于命勤瑜伽者，应将五气光芒观想为五部佛。进一步说，观修五大之气为各自世俗谛的清净，即从五大本身的角度切入要点，从而达到共同清净的根本，首先要通过修持乐空的体验，在正行时也要以乐之智慧摄持，并且从对它的串习中，作为果的形态也会生起大乐，因此，恒常被大乐所围绕，这就是观想为佛的意义。从上方的鼻孔，即面部的鼻孔中必定生起，右侧是火气，左侧是风的气，两侧都是土气，两侧缓慢流动的是水气，转变为移行或四种坛城，据说与外在时辰相符的是内在气息运行的时间。这里所说的内在时间，是指认定为修持内在四业的时间。而且，果氏派的上师们阐释说，这正是《灯明》的密意。内在是指隐处，即从喉咙向上运行等是火气，从心间命勤等是水气，从脐间平火等是风的气，以及从秘密莲花即轮处下泄等是地界的风进行出入，显示在那里融入，以及从那里产生，增减等作用的意义是，通常五大和十气都遍布于所有脉轮，但在行事之处，则显示安住于此处的名相。在一个昼夜的二十四个半个时辰中，如前所述的右侧等和隐处等的顺序一样，显示九百气以微细的方式运行。然而，对此也有将“隐处、脐、秘密”和“心间的莲花”等词语调换位置的传统。从右鼻孔产生九百气的一千倍，是火界坛城，颜色是红色且明亮，以此神是莲花怙主无量光所行之处。从左侧...