Chinese
第三，也作了阐述。内部，那些风从何处开始运行的脉轮各自的下方出现的方式是，外部有多长，内部就有多短。例如，虚空位于脐部的脉结处，风在脐下为一指，火为二指，水为三指，地在上下为四指到达处运行。从无足到四足之间，按照之前的方式结合。将风视为光芒的自性，虽然是了解意义之主要，生起明亮光彩的意义，但在世俗谛中也存在于光芒的显现中。地风为黄色，水风为白色，火风为红色，风的风为黑色或蓝绿色，虚空的风为绿色。所有小元素都确定具有自己的颜色。大小元素通过方便智慧相互混合，以火的坛城及其四位明妃为例，有纯红色、红黑色、红白色、红黄色等，其他也应如此类推。这些也是支配者的颜色，一般来说，所有颜色都是五种颜色、六种颜色、五五二十五种颜色或六六三十六种颜色之间。其中，风以圆形方式运行，这是非常粗大的，也是使界增减、实际产生好坏作用的工匠。仅仅在脉内流动并相互运行的那些，会变成增减好坏的根本作用者和推动者。停留在脉位和界中，不移动到其他位置的那些，是产生增减好坏的基础，但不用于行动。所有这些都是世俗谛的业风。所谓去除分别识的风，是指心在对境上移动，以及在两个刹那之间生起意识和思维，并剧烈移动的那个识，才被称为风。由于具有在对境和分别念上移动的能力的觉性，从其自身时间的刹那开始，就以清晰且无分别的方式存在，因此有时也会被解释为胜义谛的风，但因为只是暂时的胜义谛，所以不是真正的胜义谛，而是世俗谛的分别识之风。胜义谛的智慧之风是，风
English
Thirdly, it is also explained. Internally, the way those winds originate and flow under each chakra is that the longer it is externally, the shorter it is internally. For example, space resides in the navel chakra knot, wind flows one finger below the navel, fire two fingers, water three fingers, and earth four fingers above and below. From no feet to four feet, combine as before. Considering the winds to be of the nature of light, although it is the main point of understanding the meaning, the meaning of generating bright radiance, it also exists in the appearance of light in the conventional truth. The earth wind is yellow, the water wind is white, the fire wind is red, the wind of wind is black or blue-green, and the wind of space is green. All small elements are definitely determined to have their own color. Large and small elements are mixed with each other through skillful means and wisdom. Taking the mandala of fire and its four consorts as an example, there are pure red, red-black, red-white, red-yellow, etc., just as the elements arise. Others should also be applied in the same way. These are also the colors of the dominator. In general, all colors are between five colors, six colors, twenty-five colors of five fives, or thirty-six colors of six sixes. Among them, the wind flows in a circular way, which is very coarse, and is also like a craftsman who increases or decreases the elements and actually produces good and bad effects. Those that flow only within the channels and run into each other become the root actors and promoters of increasing, decreasing, good and bad. Those who stay in the channel position and element, and do not move to other positions, are the basis for the occurrence of increase, decrease, good and bad, but are not used for action. All of these are the karma wind of the conventional truth. The so-called wind of removing consciousness is the mind moving on the object, and the consciousness and thought arising between two moments, and that violently moving consciousness, is called wind. Because of the ability of awareness to move on the object and conceptualization, it exists in a clear and non-conceptual way from the moment of its own time, so it is sometimes explained as the wind of ultimate truth, but because it is only a temporary ultimate truth, it is not the real ultimate truth, but the wind of the conventional truth of consciousness. The wind of wisdom of the ultimate truth is, wind
Chinese
其法性智慧遍布无执，其本身与风和形态相同，是殊胜的他者。业风为能遍，由识风以世俗安住之方式所遍及，而彼为法性智慧之风所遍及。就与法性风和形态相同之意义的反面而言，识风以突发垢染之方式产生，以其为因而生起诸业风。瑜伽士修道者们，诸风融入智慧风之方式也为：在世间道中，于入定中业风止息，识风如幻显现，而法性之风如以细布遮盖而观物一般，仅能稍微体验而并非显现，于后得时法性之风不显现，业风如幻明亮显现，而识风稍微显现。于出世间道中，入定中唯独明现智慧之风，后得时明亮观见识风，七地以下业风也如幻显现。于佛地，唯有智慧之风显现，此外无有显现。如是广说已足够。三者如下：第三门与意相连，以日月之善分别，以入与出之自性，门即是殊胜，成为主要殊胜之门，上下广为人知。下门是识，上门是界。第三门是意，即心也是门，其也有二，即月门为入之下门，日门为出之上门广为人知，此门相对于前者而言，是殊胜、殊胜和主要的门。对此，此处之心门有三种不同的认识，但要点是一致的。以生起智慧之中脉门的角度而言，心间脉结之上的部分，是命气生起之处，有月亮上门，即命气与（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字相连，心间的明点也是方便之部分。脐间脉结之下的部分
English
Its Dharma-nature wisdom is all-pervasive and unattached, and its very nature is the same as wind and form, and it is a supreme other. Karma wind is the pervader, pervaded by the wind of consciousness in the manner of conventional abiding, and it is pervaded by the wind of Dharma-nature wisdom. In terms of the opposite of the meaning of being the same in form as the Dharma-nature wind, the wind of consciousness arises in the manner of sudden defilements, and the karma winds arise because of it. The way in which yogis and meditators extinguish the winds into the wisdom wind is also: In the worldly path, in meditative absorption, the karma wind ceases, and the wind of consciousness appears like an illusion, and the wind of Dharma-nature is like looking at an object covered with a thin cloth, and it is not manifested but only slightly experienced. In the post-meditation state, the wind of Dharma-nature does not appear, the karma wind appears clearly like an illusion, and the wind of consciousness appears slightly. In the transcendental path, in meditative absorption, only the wisdom wind is directly perceived, and in the post-meditation state, the wind of consciousness is clearly perceived, and below the seventh bhumi, the karma wind also appears like an illusion. In the Buddha-ground, only the wisdom wind appears, and nothing else appears. Thus, it is enough to explain in detail. The third is as follows: The third door is connected with the mind, with the good distinction of the sun and moon, with the nature of entering and emerging, the door is indeed supreme, becoming the main supreme door, widely known above and below. The lower door is consciousness, the upper door is the element. The third door is the mind, that is, the heart is also the door, and it is also two, that is, the moon door is the lower door of entry, and the sun door is the upper door of emergence, which is widely known. This door, in relation to the previous ones, is the supreme, supreme, and main door. In this regard, there are three different understandings of the heart door here, but the main point is the same. From the perspective of the central channel door of the arising of wisdom, the part above the heart chakra knot is the place where the life force arises, and there is the moon upper door, that is, the life force is connected with the letter (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, literal meaning: Hum), and the bindu of the heart is also part of the means. The part below the navel chakra knot
Chinese
向下滴落产生之处是，太阳之下的门，向下滴落与脐轮之下的ཀྵ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）相关联，而且脐轮的ཨཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字也是智慧的自性。这两个门在未成为道用时，产生一切意念分别，一旦成为道用，从这两个门的解脱中产生真实的智慧，因此称为心间之门。有些人认为是中脉的上端和下端，因为要点相同，所以不矛盾。从作用的左右脉的角度来说，左边是阳脉的门，位于脐轮，白色明点滴落，因为朝下看，所以是下月亮的门；右边是阴脉的门，位于喉咙，因为朝上看，红色明点滴落，所以是上太阳的门。气息进入是阳脉的作用，出去是阴脉的作用，因此这两个称为进入和出去的门，也称为左右脉的门，是从鼻孔气息出入的脉的孔道。在其他一些情况下，顶轮大乐轮的上部，中脉的上端分成两支，一支从横向等处朝前走，到达眉间；一支朝上走，到达梵穴。眉间是太阳，呼出，下方的门，关键开启的门，称为乌荼延那。梵穴是月亮，进入，上方的门，黄金的门，称为 जालन्धर बंध（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：颈锁）。从这些区分身语意的门的时候，这里以前者为主，中间的左右脉的门也以类别的形式包括进来。关键开启的门和黄金的门，在修道者修习拙火燃烧的时候，虽然有心间之门的称谓，但在主要确定基础秘密的时候不包括进来，同样，日月出入和上下的顺序也与这里的论述不符。这些门是精华菩提心主要滴落的地方，因此也称为殊胜之门。下方的门是分别识，上方的门是界。说“界是法界和因的意义”在有些时候也需要解释。
English
The place where the downward dripping occurs is the door beneath the sun. The downward dripping is related to the ksha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) below the navel chakra, and the am (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) syllable of the navel chakra is also the nature of wisdom. When these two doors are not used as the path, they generate all thoughts and discriminations. Once they are used as the path, authentic wisdom arises from the liberation of these two doors, hence they are called the doors of the heart. Some consider them to be the upper and lower ends of the central channel, which is not contradictory since the key point is the same. From the perspective of the functioning of the left and right channels, the left is the door of the yang channel, located at the navel chakra, where white bodhicitta drips down. Because it looks downward, it is the lower moon door. The right is the door of the yin channel, located at the throat, because it looks upward, red bodhicitta drips down, hence it is called the upper sun door. The entering of breath is the function of the yang channel, and the exiting is the function of the yin channel. Therefore, these two are called the doors of entering and exiting, and also the doors of the left and right channels, which are the openings of the channels through which breath enters and exits from the nostrils. In some other cases, from the upper part of the crown chakra of great bliss, the upper end of the central channel divides into two branches. One goes forward from the transverse and other places, reaching the eyebrow center; the other goes upward, reaching the Brahma aperture. The eyebrow center is the sun, exhalation, the lower door, the key-opening door, and is called Utiyana. The Brahma aperture is the moon, inhalation, the upper door, the golden door, and is called Jalandhara Bandha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Neck Lock). When distinguishing the doors of body, speech, and mind from these, the former is mainly taken here, and the doors of the middle left and right channels are also included in the form of categories. The key-opening door and the golden door, although there is the term "door of the heart" when the practitioner practices the burning of inner heat, they are not included when mainly establishing the fundamental secret. Similarly, the order of sun and moon, entering and exiting, and upper and lower does not match the discussion here. These doors are mainly where the essence of bodhicitta drips down, hence they are also called supreme doors. The lower door is discriminating consciousness, and the upper door is the element. It is said that "the element is also explained as the meaning of realm and cause" in some cases.
Chinese
就中脉之门而言， 识乃是心，其次第是身语意三者。因此，宝处是意，密处是语，脐间是身的次第而运行。从上门来说，是界，以智慧五大和方便五蕴的次第而降。这指的是与风相结合。在下部是识，以精血的次第而降。在上部，开启九门之后，滓秽流出，生出毛发指甲和血肉骨骼等界。这是与界相结合，是基础阶段。在下门，菩提心融化，束缚于不退转，由此，显现出明觉，即融乐俱生。它升到上门，遍布全身，因此滓秽减少，生出清净的界。这是与菩提心相结合。风进入时，下门开启，显现出显现方面的体验明觉。风出来时，上门开启，显现出上方智慧的法界。这指的是与风和心相结合。这两者是与道修持的秘密相结合。就左右脉之门而言，从右脉之门风进入时，由于诸要素是顺生的次第，因此为了生起寿命、力量和分别念，而生起识。依靠左脉向外运行，由于诸要素是逆转的缘故，为了使衰老、疾病和死亡等五蕴耗尽，而生起法界，即空性。这是普通人的状态。右脉和风进入完全清净，为了生起道的功德，而生起识。左脉和风出来完全清净，为了舍弃疾病等过患，而称为空性或法界。这是稍微进入道的状态。还有，就拙火出入二门而言，在基础时，从眉间识转移，从顶轮使界增长。有些圣者也这样说，但识不一定从眉间转移。因此，拙火燃烧到达眉间，热