English
Regarding the door of the central channel, consciousness is mind, and its order is the three of body, speech, and mind. Therefore, the jewel place is mind, the secret place is speech, and the navel is the order of the body in which they move. From the upper door, it is the element, descending in the order of the five wisdom elements and the five aggregates of means. This refers to the combination with wind. In the lower part is consciousness, descending in the order of semen and blood. In the upper part, after opening the nine doors, the impurities flow out, and the elements such as hair, nails, flesh, bones, etc., are produced. This is combined with the element, which is the basic stage. In the lower door, the melting bodhicitta is bound to non-retrogression, and from this, clear awareness appears, that is, co-emergent bliss. It ascends to the upper door and pervades the entire body, so the impurities decrease and the pure element is produced. This is combined with bodhicitta. When the wind enters, the lower door opens, and the experience of the appearance side, clear awareness, appears. When the wind exits, the upper door opens, and the dharmadhatu of upper wisdom appears. This refers to the combination with wind and mind. These two are combined with the secret of the path practice. Regarding the doors of the right and left channels, when the wind enters from the door of the right channel, because the elements are in the order of arising, in order to generate life, strength, and discrimination, consciousness is generated. Relying on the left channel to move outward, because the elements are reversed, in order to exhaust the aggregates such as aging, sickness, and death, the dharmadhatu, that is, emptiness, is generated. This is the state of ordinary people. The right channel and the entering wind are completely purified, and in order to generate the qualities of the path, consciousness is generated. The left channel and the exiting wind are completely purified, and in order to abandon faults such as diseases, it is called emptiness or dharmadhatu. This is the state of slightly entering the path. Furthermore, regarding the two doors of entering and exiting of tummo, at the base time, consciousness is transferred from the eyebrow center, and the element is increased from the crown chakra. Some holy ones also say this, but consciousness does not necessarily transfer from the eyebrow center. Therefore, when the burning tummo reaches the eyebrow center, heat
Chinese
并且明晰的究竟智慧产生，为了各种神通显现，由识、头顶和顶髻充满菩提心，为了生起乐和空的智慧，称为虚空之门。如有些所说的那样，将以名相来讲述。这样的话，肚脐下的门和，左脉和，中脉的下端和，眉间这些，有成为要点和作用一致的时候，心脏下端和，右脉和，中脉上端和，头顶这些，偶尔有要点和作用一致的时候，因此，所有结合多种名相，也应当知晓为一个要点。第四，毗卢遮那等佛陀们，在上门摇动而安住，那些在下部完全安住，以上部请返回。以毗卢遮那等的名义，蕴界处之风在上门摇动而安住，即是安住，那些从鼻孔到肚脐向下走，即是迎请那些本尊，从下部向上部返回的次第送走，即是请蕴界处的那些本尊返回。那也像是火风一样，根本从心的门，心脏的结处产生，真实在语的门，心脏右边的花瓣上显现，使身体、生命、寿命稳固。那由右脉掌握，在四个脉轮上，以逆行的方式运行，从鼻孔等身体的九个门出去，寿命和光彩力量等精华稍微减弱耗尽。又从鼻孔等身体的九个门进入，由左脉掌握，在四个脉轮上，以顺行的方式到来，稍微产生新的寿命和光彩力量。最终风安住的时候，进入心脏的中心，在花瓣上完全享用。那也是在基础时，风进入内部，使出生的习气苏醒，蕴界处的威力和新的安乐增长，并且产生所取的分别念，向外出去则，滋养衰老的习气，使蕴界处原有的能力减弱耗尽，产生能取的分别念，风安住则是
English
And the ultimate wisdom of clarity arises, and for the manifestation of various superknowledges, from the consciousness, the crown of the head, and the topknot being filled with bodhicitta, for the sake of generating the wisdom of bliss and emptiness, it is called the door of space. As some have said, it will be explained in terms of names. In this way, the door below the navel, and the left channel, and the lower end of the central channel, and the space between the eyebrows, there are times when these become the same in terms of key points and functions. The lower end of the heart, and the right channel, and the upper end of the central channel, and the crown of the head, sometimes have the same key points and functions. Therefore, all the combinations of various names should be understood as one key point. Fourth, the Buddhas such as Vairochana, move and abide in the upper door. Those abide completely in the lower part, and the upper part is requested to return. In the name of Vairochana and others, the winds of the skandhas, realms, and sources move and abide in the upper door, which is abiding. Those who go down from the nostrils to the navel are inviting those deities. The order of returning from the lower part to the upper part is sending them off, which is inviting those deities of the skandhas, realms, and sources to return. That is also like a fire wind, the root arises from the door of the heart, the knot of the heart. In reality, it manifests in the door of speech, the right petal of the heart, making the body, life, and lifespan stable. That is controlled by the right channel, and runs in a reverse manner on the four chakras, going out from the nine doors of the body such as the nostrils, the essence of life, radiance, strength, etc. is slightly weakened and exhausted. Again, it enters from the nine doors of the body such as the nostrils, and is controlled by the left channel, and comes in a forward manner on the four chakras, slightly generating new life and radiance. At the end of that, when the wind abides, it enters the center of the heart and fully enjoys the petals. That is also at the base time, the wind enters inside, awakening the habits of birth, the power of the skandhas, realms, and sources and new bliss increase, and generates the conceptual thought of what is to be grasped. Going out nourishes the habits of aging and death, weakens and exhausts the original abilities of the skandhas, realms, and sources, generates the conceptual thought of what is to be grasped, and the wind abiding is
Chinese
不创造新的，原有的不衰减而存在，也显示生灭和执取的功用。进入内部产生身体，停留的心，向外出去产生语的法，这些紊乱则功能也会颠倒。风进入产生清净和不清净两种成分，不清净成分增长严重，出去则两种都耗尽，但清净成分耗尽严重，因此产生衰老疾病死亡三种现象。如果作为道路，则体验生死习气，执取的分别念止息，显现清净的身语意三种景象，不清净成分耗尽而清净成分增长，成为念诵所有佛的身语意金刚咒语，加持融入，迎请坛城的所有本尊，安住后供养，以祈请返回的仪轨圆满，成为自续的佛陀摄放自在的缘起。迎请返回的方式，进入往来的次第，三时圆满的佛陀，空行瑜伽母，进入和退回，功德和过失的自性，安乐和痛苦的自性中，由俱生之理而成。这段话是为了显示往来二者的作用而作，风进入是迎请，出去是返回的方式，风完全运行和进入的次第中，轮回的此地三时对众生圆满的佛陀五蕴，空行和瑜伽士即菩萨是十二处，以及母即忿怒母是五大和五境进入，即增长的功德，退回即衰退的过失，从自性本性中产生安乐和痛苦的自性轮回，而且轮回从无始以来，从自性中自然产生，不是新产生的，是由俱生之理而成就的，这是总义的解释。以迎请等偈颂，身语意三是身语意金刚的自性而存在，遮
English
It does not create new ones, and the existing ones do not diminish but remain, and it also shows the function of arising and ceasing and grasping. Entering inward produces the body, the abiding mind, and going outward produces the Dharma of speech, and if these are disturbed, their functions will also be reversed. When wind enters, it produces both pure and impure elements, but the impure elements increase severely, and when it goes out, both are exhausted, but the exhaustion of pure elements is more severe, so the three phenomena of aging, sickness, and death occur. If it is taken as a path, then the habits of birth and death are experienced, and the conceptual thoughts of grasping cease. The appearances of the three pure body, speech, and mind arise, the impure elements are exhausted and the pure elements increase, and it becomes the recitation of the Vajra mantras of all the Buddhas' body, speech, and mind, so blessings enter, and all the deities of the mandala are invited, and after abiding, offerings are made, and the ritual of requesting departure is completed, and it becomes the interdependent cause for mastering the emanation and absorption of the Buddha of one's own continuum. The manner of inviting and requesting departure, the stages of entering and going forth, the Buddhas who have perfected the three times, the dakinis, yoginis, and mothers, entering and returning, the nature of virtues and faults, and the nature of happiness and suffering, are accomplished from the principle of co-emergence. This is composed to show the function of the two, going and coming. The wind entering is the invitation, and the wind going out is the manner of departure. In the order of the winds fully moving and entering, in this place of samsara, the complete Buddhas, the five aggregates, for sentient beings in the three times, the dakinis and yogis, that is, the Bodhisattvas, are the twelve sources, and the mothers, that is, the wrathful mothers, are the five elements and the five objects entering, that is, the virtues of increase, and returning, that is, the faults of decline, from the nature of self-nature, the happiness and suffering of the nature of samsara arise, and also samsara is from beginningless time, arising naturally from its own nature, it is not newly arisen, but is accomplished from the principle of co-emergence, this is the explanation of the general meaning. With these verses such as inviting, the three of body, speech, and mind abide as the nature of Vajra of body, speech, and mind, obscuring
Chinese
为了显示原本和显现的差别，与原始佛母一同，与空行勇士瑜伽母众一同，与金刚空行母众一同的坛城，是身语意的自性。虽然以俱生大乐的方式，自然存在于众生心中，但以轮回的方式产生过失和痛苦，是因为“请降临”，即业风随意散失，从而产生错觉。通过修习道路来扭转轮回，获得功德和安乐，是因为“迎请”，即业风融入中脉。现象本无自性，因突如其来的污垢，在世俗中一同产生，这是遮蔽与非遮蔽的差别所致。因此，这些以法和法性的方式成立。为了阐明这些在根本续中是如何描述的，在《心要总集》中说：从上和下的门中，使者女们变成成就。牛卧处和跳跃，以及干燥脉处被称为，大乐被称为五种显现。安乐是虚空界，乌龟是识。当风变得非常微细时，真实行走即是成就。其中所说的四面，是怙主方便的自性。明妃是手的名称，那也是第四个四。无论念诵百万等多少次，反复念诵被称为手。以及，口的道路被说成是颅骨。敌斧是安乐脉，鼻孔是牙齿。那是二者被束缚。轮被说成是标志，胜幢和宝剑，金刚和海螺，是双眼和双耳。在那里供养彼等，供养被说是安乐。应当如是理解。章节的名称是：从春之明点中，对蕴、界、处的自性，如来身之门的差别所作的广说，即第三章。蕴等，是如来自性的，蕴、界、处聚合之身，即对身语意三者的增减之门所作的阐述。
English
In order to show the difference between the original and the manifested, the mandala with the primordial Buddha Mother, with the assembly of Dakas, Heroes, and Yoginis, and with the assembly of Vajra Dakini Mothers, is the nature of body, speech, and mind. Although it naturally exists in the hearts of sentient beings in the form of innate great bliss, the occurrence of faults and suffering in the manner of samsara is due to "inviting to descend," that is, the karma winds scattering at will, thereby creating illusions. Reversing samsara by practicing the path and attaining merit and bliss is due to "inviting," that is, the karma winds dissolving into the central channel. Phenomena are without inherent nature, and they arise together in conventional truth due to sudden defilements, which is due to the difference between obscuration and non-obscuration. Therefore, these are established in the manner of Dharma and Dharmata. To clarify how these are described in the root tantra, it is said in the Essence Collection: From the doors above and below, the messenger women become accomplishments. The cow-lying place and leaping, as well as the drying pulse place, are called, and great bliss is said to be the five manifestations. Bliss is the space element, and the turtle is consciousness. When the winds become very subtle, true walking is accomplishment itself. What is indicated as the four faces is the nature of the Lord of skillful means. Consort is the name of the hand, and that is also the fourth four. Whatever is recited millions of times, repeated recitation is called the hand. And, the path of the mouth is said to be the skull. The enemy axe is the bliss channel, the nostrils are the teeth. That is the two being bound. The wheel is said to be a symbol, the victory banner and the sword, the vajra and the conch, are the two eyes and the two ears. There, offering to them, offering is said to be bliss. It should be understood as it is said. The title of the chapter is: From the Spring Bindu, the extensive explanation of the nature of the aggregates, elements, and sources, the differentiation of the doors of the body of the Tathagata, is the third chapter. Aggregates, etc., are the body of the Tathagata's nature, the body of the aggregates, elements, and sources, that is, the explanation of the doors of increase and decrease of body, speech, and mind.