English
Like that, the shape is hanging like the flower of an aquatic tree, with its mouth facing downwards. At the root, there is a short shape of eight petals, and the stamen in the center is like a copper conch shell with its mouth facing downwards, about the size of a thumb's belly. Within it is the heroic offspring, which is the basis for the blessings of glorious Heruka to descend, called the arising of Bodhicitta. Its essence is a mixture of semen and blood, with white dominating. The element pervaded by the nature of wind and heat is about the size of a large mustard seed, possessing the power to manifest all phenomena of samsara and nirvana. When alive, it does not transfer to other places, and the imprints and obscurations of this bindu are difficult to remove, so it is indestructible. Represented by the seed syllable ཧཱུྃ （Tibetan, ཧཱུྃ，hūṃ，meaning: Hum）, its color is like snow or hail, and it has the nature of dripping in order to generate other bindus from it. Because it gladdens the hearts of sentient beings, it is described as "spring." Joy, happiness, contentment, radiance, strength, power, prosperity, lightness, and all comfortable sensations arise from this. Just as in springtime, grass, trees, and medicines all bloom, making people happy. A great fire, surrounded by a horse-headed flame, dries up the great ocean. Just as ripening and thickening occur, the red part of the navel chakra also consumes the elements of the body. If the path is not practiced, it leads to aging and death; if the path is practiced, it generates the light of wisdom and burns all impurities. It has a form similar to that fire. The syllable ཨཾ་ in the navel chakra is the basis for the blessings of Vajravarahi to descend, and this place is called bindu because it separates essence and impurities, spreads the essence throughout the body, and stimulates bliss. Just by this, the nature of the two spring bindus residing in the body can be identified. Through the power of meditation, the central channel between the navel and the secret place expands into a hollow tube, and there, a new karma wind arises that can stimulate bliss. This wind ignites the Brahma fire at the lower end of the central channel. The fire and wind mix together, causing the syllable ཨཾ་ to blaze in the center of the navel chakra, and the Varahi of the navel chakra also mixes white and red.
Chinese
脐轮的吽字是，哈和乌二者结合且长，因此是二量。喉轮所住的嗡字之形是，阿、乌、玛三者结合，且极长具长音，因此是三量。额间名为杭的字，是明点头旋，以及不坏点和重音，即月牙、哈字和那达四者混合，因此是极甚长，四量。此处声音和明点是不坏的。如是应讲述。那也是，基础时脐部的风声之自性向上，因此在心间长，喉咙极长，额头即顶轮处变得甚长。那些加在一起，就出现各种语言的表达。如果从明点的角度来说，顶轮四分，喉咙三分，心间二分，脐部一分。基础时，是靠近拙火处白分干涸之状。那本身作为道用，则互相帮助而增长。同样，四脉轮各自的区分中，地等四大种的明点，以及加持为四个时段，即恒常出现的四大种的风运行等，还有四刹那，四喜和四瑜伽生起。那也是，脐部是地，心间是水，喉咙是火，顶轮是风，四大种的明点安住且风运行。四个时段里，从脐部降下六十四指，从心间降下八个时段，从喉咙降下十六转移，从顶轮降下三十二小时的风。同样，生起四刹那，即脐部是各种形象的刹那，心间是成熟的刹那，喉咙是精炼的刹那，顶轮是离相的刹那。四喜是，脐部是喜，心间是胜喜，喉咙是离喜，顶轮是俱生喜。那也是，心的胜义自性是乐，世俗相是乐，那也是四喜的自性，即以方式或形象安住在四轮。脐部是瑜伽，心间是随
English
The Hum syllable of the navel chakra is, Ha and U combined and long, therefore it is two measures. The form of Om residing in the throat chakra is, A, U, Ma combined, and very long with pluta, therefore it is three measures. The syllable called Ham on the forehead is, a bindu with a head swirl, and the indestructible dot and drag, that is, the crescent moon, the Ha syllable, and nada, these four mixed together, therefore it is extremely long, four measures. Here, sound and bindu are indestructible. As it appears, it should be explained. That is, at the base time, the nature of the wind sound of the navel comes upwards, therefore it is long in the heart, very long in the throat, and becomes extremely long in the forehead, that is, the crown chakra. When those are added together, various expressions of speech arise. If considered from the perspective of bindus, the crown is four parts, the throat is three parts, the heart is two parts, and the navel is one part. At the base time, it is like the white part drying up near the fire of inner heat. If that itself is used as the path, then they help each other and increase. Similarly, from the individual distinctions of the four chakras, the bindus of the four great elements such as earth, and blessing for four periods, that is, the wind currents of the four elements that always arise, and the four moments, the four joys, and the four yogas arise. That is, earth is in the navel, water is in the heart, fire is in the throat, and wind is in the crown, the bindus of the four elements reside and the winds flow. In four periods, sixty-four fingers descend from the navel, eight periods descend from the heart, sixteen transfers descend from the throat, and thirty-two hours of wind descend from the crown. Similarly, the four moments arise, that is, the navel is the moment of various forms, the heart is the moment of ripening, the throat is the moment of refining, and the crown is the moment of being free from characteristics. The four joys are, the navel is joy, the heart is supreme joy, the throat is separation from joy, and the crown is innate. That is, the ultimate nature of mind is bliss, and the conventional characteristic is bliss, that is also the nature of the four joys, that is, they reside in the four chakras by way of method or form. The navel is yoga, the heart is following
Chinese
成就。颈部为殊胜瑜伽，头部为大瑜伽。所谓“现前”，也有说是从其他译本转变而来。四轮的四种结合显现或修习之义。殊胜喜是俱生之体性或特征，作为果的功德，以及作为行为的道和基的事物等融合在一起。如吉祥金刚萨埵乐空双运之智慧自性，如何毫不费力地享受安乐。四脉轮以自性之方式融入四组法，故修道之时，如自性般获得彼等清净之智慧，乃是显明开示了密阶果位及行持。脉，如春之王四方，心间莲花之四瓣亦安住，乃四大之脉，如灯火般极明之自性。即东方为水风之三匝脉，北方为欲风之风脉，西方为火风之家脉，南方为地风之拙火脉。安住于隅角的四脉，若作简略归纳，则隅角的四脉已包含于四方之中。可归纳于彼等之中即可之情况，如作三十二脉之分类时，从东南之三匝脉所生等。从彼等之中降下五种甘露之精华。于生起次第之时，观想颅器充满甘露，作为供养之方式安住。对于身体的安住方式，亦说应如以安乐供养一切蕴界般令其满足，方为正确。所谓彼性空之理，如《春滴》云：“事物彼之自性。”此乃译本之差异。若依彼译本而说亦可，然若依此处之观点，以隅角之四脉作为道，则首先是彼性即安乐，其后以证悟无自性空性之方式，将生起殊胜智慧之意。如是，则有情众生之心间，于法之轮中乃是
English
Accomplishment. The neck is the supreme yoga, and the head is the great yoga. The so-called "manifest" is also said to be transformed from other translations. The four combinations of the four wheels manifest or practice. Supreme joy is the nature or characteristic of co-emergence, as the merit of the fruit, and the things of the path and base as actions are integrated. Like the wisdom nature of the glorious Vajrasattva bliss-emptiness union, how to enjoy bliss effortlessly. The four chakras enter the four sets of dharmas in their own nature, so when practicing the path, like their own nature, they obtain the pure wisdom of those, which is a clear exposition of the secret stage fruit and conduct. Vessels, like the four directions of the King of Spring, the four petals of the heart lotus also abide, which are the vessels of the four elements, like the nature of the extremely bright lamp. That is, the east is the three-circled vessel of water and wind, the north is the wind vessel of desire wind, the west is the house vessel of fire wind, and the south is the fierce fire vessel of earth wind. The four vessels residing in the corners, if briefly summarized, the four vessels in the corners are already included in the four directions. It is sufficient to summarize them, such as when classifying the thirty-two vessels, such as those born from the three-circled vessel in the southeast. From these, the essence of the five nectars descends. At the time of the generation stage, visualize the skull filled with nectar, residing as an offering. Regarding the way of dwelling in the body, it is also said that it should be satisfied as if offering all aggregates and realms with bliss, which is correct. The so-called reason for its emptiness, as the Spring Drop says: "The nature of that thing." This is the difference in translation. It is also possible to say according to that translation, but if according to the view here, taking the four vessels of the corners as the path, then first is that nature is bliss, and then by realizing the naturelessness of emptiness, the meaning of the supreme wisdom will arise. Thus, in the hearts of sentient beings, in the wheel of dharma, it is
Chinese
四种元素和四种供养的八脉安住。又，按照“此处五脉安住”的译法，不单独计算边际脉，而是心间的脉和四方脉，三十七脉也应如此计算。此外，安住于标志等处的甚为有形母等身脉八条，安住于腋窝等处的无垢母等语脉八条，安住于顶轮等处的不离母等意脉八条的区分，真实宣说了二十四脉。不离母等四者与处所结合等处所近处，田近田，胜处近胜处，集会近集会，尸林近尸林等区分的基础上，加上大处和众多的大处，在二十四个地方，这二十四脉以自性的形态安住。如此，在二十四处之上，加上堕罪母，以及杀戮母、勾引母、自在母、莲网母等空行母拉玛、童女、有形母、金刚亥母等。这些清净的五条心间脉，加上这些就是二十九。鸦面母等在前后坛城时，安立于坛城的门边，如云“于八大尸林中恒常享用”，同样是安住于身体八个孔窍的八脉。这样，在之前的二十九脉上加上八孔窍的脉，就是三十七脉。此处，单觉脉、中脉、离魔母四者合为金刚亥母的自性。脉的脉随喜金刚，因此不单独计算，但有作为一切遍行的方式。从“心的内种”开始，到“处于处所和处所”，是为了以乐空增盛薄伽梵金刚持的坛城之神，以及为了以六十二尊神增盛内在的脉和界，所以在合续等续部中宣说。其中“身语意的区分”以下，是于此论中所说的附带意义。
English
The eight channels of the four elements and the four offerings are established. Furthermore, according to the translation "Here, the five channels are established," the marginal channels are not counted separately, but rather the heart channel and the four directional channels. The thirty-seven channels should also be counted in this way. In addition, the eight body channels such as the very Formed Mother, which reside in signs and so on, and the eight speech channels such as the Flawless Mother, which reside in the armpits and so on, and the eight mind channels such as the Inseparable Mother, which reside in the crown of the head and so on, are distinguished. The twenty-four channels are truly taught. Based on the distinction between the Inseparable Mother and the four places combined, such as the near places, the near fields, the near sacred places, the near gatherings, and the near charnel grounds, the great places and the many great places are added. In the twenty-four places, these twenty-four channels abide in the form of their own nature. Thus, on top of the twenty-four places, add the Fallen Mother, and from the others, the Killing Mother, the Enticing Mother, the Empowering Mother, and the Lotus Net Mother, namely the Dakini Lama, the Maiden, the Formed Mother, and Vajravarahi. These purified five heart channels, adding these, make twenty-nine. The Crow-faced Mother and others, in the context of the former, later, and central mandalas, are placed at the gates of the mandala. As it is said, "They are constantly used in the eight great charnel grounds," similarly, there are eight channels residing in the eight orifices of the body. Thus, adding the eight channels of the eight orifices to the previous twenty-nine channels makes thirty-seven channels. Here, the four, Single Taste Channel, Central Channel, and the Demon-free Mother, are combined into the nature of Vajravarahi. The channel of the pulse follows the glorious Heruka, so it is not counted separately, but there is a way of being all-pervasive. Starting from "the inner seed of the heart" and going to "abiding in places and places," it is in order to increase the deities of the mandala of the Bhagavan Vajradhara with bliss and emptiness, and in order to increase the inner channels and elements with the sixty-two deities, so it is taught in the Samputa and other tantras. Among them, the distinction of body, speech, and mind, and so on, is an incidental meaning explained in this text.