English
This is inconsistent, as I see it is not good to place the three main channels from the short notes of Maljor, and the great vows of that kind, and the five such as the Three Circles, etc., as the gate-boundary channels. If the three wheels are said to be the nature of the ten bhumis, then what are the samaya wheel and the great bliss wheel like? They are the two remaining, the continuous practice and the near continuous practice. That is, the samaya wheel is the continuous practice, and the great bliss wheel is the near continuous practice. How are these applied to the stages and paths of the other completion stages? There is a time when the thirty-two channels and the thirty-two knots of the central channel are of one essential point, that is, there are eight channel-wheels with the central channel piercing through the center: jewel, vajra, secret place, navel, heart, throat, crown of the head, and ushnisha. Of these, the forehead wheel and the crown wheel are one, which is the great bliss wheel. Of these, for women, the substitute for the jewel wheel is the tip-of-the-nose wheel, and the substitute for the vajra wheel is the womb wheel. At the upper end above the navel and the lower end below the navel of these wheels, the inside of the central channel is blocked like the joints of a bamboo, so there are sixteen joints of the central channel, and each joint is connected to the left and right ro and rkyang, so there are two levels, that is, for the base below such as the navel, the one connected to the ro-ma is below, and the one connected to the rkyang-ma is above. For the four up to the heart, the ro-ma is below, and the rkyang-ma is above. This is for the male body, and for women, these are reversed. First, at the time of the wisdom stage, the channels of the eight openings are gradually filled with bodhicitta as appropriate, so that special bliss arises, and at the beginning of the secret stage, because of this, the four channels inside the heart wheel, such as the Three Circles, etc., are filled with bodhicitta, and the four jewel channel knots are released, and the two bodhicitta are filled simultaneously, that is, the drinking practice and the land of desire practice, which is the first bhumi. The four channels of the heart wheel and the four channels of the jewel wheel are connected as branches and are the same essential point for the movement of the elements, and it is also said in other tantras that both are the same place for mind and deep sleep, which also refers to this.
Chinese
显现出来。同样，金刚脐轮的四脉结解开，与不退转母等结合为处所；密处的四脉结与短小母等结合为近处所；脐轮的四脉结与罪母等结合为田和近田；心间的四脉结与施凉母等结合为旃陀近旃陀；喉间的四脉结与极妙色母等结合为聚合近聚合；额间的四脉结与丑母等结合为尸林近尸林；顶轮的四脉结解开并由明点稳固，四条主脉充满明点，心间外围的脉和八孔的脉也依次充满明点，此时最究竟的是近接行，第十二地被安立为如来之名。此处，虽然心释等典籍中安立六轮为十二地的方式略有不同，但除了细微的说法差异外，实质是一致的。按照那种方式，宝轮和金刚轮合二为一，接行和近接行二者被分在顶轮。按照那种方式，不要将信解地等十二地混淆。虽然没有见到这部续部特别提到关于真实脉气之十二地的功德差别，但应该像《时轮金刚》中所说的那样结合。圣道的地的功德，应该从圣者十地等处了解。这样，秘密次第的十二地和圣者道的十二地的差别是：平凡的属于三界的身语意，属于有为法的诸法逐渐清净，转变为唯识的身语意是秘密次第的十二地。而那个唯识也超越了三界轮回的实际，具有三界的习气，是道时的极大安乐，以及一切圣法的音声，以及清净显现坛城的轮之自性，这虽然也是清净世俗和极度观察之义，属于轮回之法，所以最终是应舍弃的，但暂时能舍弃不净轮回之法，以及道的智慧。
English
manifest. Similarly, the four knots of the vajra navel chakra are untied, and combined with the Irreversible Mother, etc., it becomes the place; the four knots of the secret place combined with the Short Mother, etc., become the near place; the four knots of the navel chakra combined with the Fault Mother, etc., become the field and near field; the four knots of the heart chakra combined with the Cool Giving Mother, etc., become the Chandoha near Chandoha; the four knots of the throat chakra combined with the Extremely Beautiful Mother, etc., become the aggregation near aggregation; the four knots of the forehead chakra combined with the Ugly Mother, etc., become the charnel ground near charnel ground; the four knots of the crown chakra are untied and stabilized by bindus, the four main channels are filled with bindus, and the channels around the heart and the eight-holed channels are also gradually filled with bindus, at this time the most ultimate is the near union practice, and the twelfth bhumi is established as the name of the Tathagata. Here, although the way of establishing the twelve bhumis on the six chakras in the Mind Commentary and other scriptures is slightly different, it seems that the essence is the same except for the slight differences in explanation. According to that method, the jewel chakra and the vajra chakra are combined into one, and the union practice and near union practice are divided into the crown chakra. According to that method, do not confuse the twelve bhumis such as the bhumi of faith. Although I have not seen this tantra specifically mention the differences in the qualities of the twelve bhumis of the actual channels and winds, it should be combined as stated in the Kalachakra. The qualities of the bhumis of the noble path should be understood from the tenth bhumi of the noble ones, etc. Thus, the difference between the twelve bhumis of the secret order and the twelve bhumis of the noble path is: the ordinary body, speech, and mind belonging to the three realms, the dharmas belonging to conditioned phenomena gradually become purified, and the transformation into the body, speech, and mind of mere consciousness is the twelve bhumis of the secret order. And that mere consciousness also transcends the actual samsara of the three realms, possesses the habitual tendencies of the three realms, is the great bliss of the path time, and the sound of all the holy dharmas, and the nature of the wheel of the pure appearance mandala, although this is also the meaning of pure conventional and extreme examination, belonging to the dharma of samsara, so it is ultimately to be abandoned, but temporarily it can abandon the impure dharma of samsara, and the wisdom of the path.
Chinese
因为属于，所以施设智慧之身和光明之风等的名称。相对于世俗三界，也施设此为胜义和涅槃等的名称。十二圣地是指如前所述的识的自性之身语意三者，依次清净为法性胜义界的身语意之界，以智慧胜义的自性所摄持。其中，密续次第的十地，自相续所摄持的轮回之法，在自己的显现中也存在且未断除，识之身见到先前未曾显现的新事物，法性之身虽然没有亲眼见到，但可以通过体验来表达。圣道十地，虽然总体上没有断除不净轮回的显现，但断除了自相续所摄持的轮回之法，在自相续中没有显现，而识之身的显现也没有中断，并且也现量见到了法性之身。那么，说无意义和有意义，不显现和显现是这样的。难道不是说识和智慧不会同时显现吗？如果认为从生起智慧的显现开始，识的显现就开始减弱。智慧越来越清晰，识的显现越来越小，最终智慧的显现圆满和识的显现完全消失是同时的。识的显现稍微没有消失，智慧就完全不会显现。智慧稍微显现和识稍微消失是同时的。识的显现完全消失和智慧完全圆满是同时发生的道理。因此，这两个十二地虽然在成办自他利益的功德方面，像须弥山和白芥子一样差别很大，但因为安立方式相似，所以续部大多只讲述一个方面的安立。而且，在道的这个阶段，主要讲述了下方十二地的安立，需要上师的口头教诫，取舍之处需要从论典中了解，如果根器敏锐，那么最初的业者也能在此生中成就。
English
Because it belongs, the terms such as the body of wisdom and the wind of clear light are applied. Relative to the three realms of samsara, it is also referred to as ultimate truth and nirvana. The twelve bhumis of the noble ones refer to the three aspects of body, speech, and mind, which are the nature of consciousness as described above, gradually purified into the realm of body, speech, and mind of the dharmata, the ultimate truth, and are encompassed by the nature of wisdom, the ultimate truth. Among them, the ten bhumis of the secret order, the dharma of samsara encompassed by one's own continuum, also exists in one's own appearance and is not abandoned. The body of consciousness sees new things that have not previously appeared, and although the body of dharmata is not directly seen, it can be expressed through experience. In the ten bhumis of the noble path, although the impure appearance of samsara is not completely abandoned in general, the dharma of samsara encompassed by one's own continuum is abandoned and does not appear in one's own continuum, and the appearance of the body of consciousness remains unceasing, and the body of dharmata is also directly seen. So, it is said that there is no meaning and there is meaning, there is non-appearance and there is appearance. Isn't it said that consciousness and wisdom do not appear at the same time? If it is thought that from the arising of the appearance of wisdom, the appearance of consciousness begins to diminish. Wisdom becomes clearer and the appearance of consciousness becomes smaller, and finally the completion of the appearance of wisdom and the complete disappearance of the appearance of consciousness are simultaneous. If the appearance of consciousness does not disappear even slightly, wisdom will not appear at all. The slight appearance of wisdom and the slight disappearance of consciousness are simultaneous. The complete disappearance of the appearance of consciousness and the complete perfection of wisdom occur simultaneously. Therefore, although these two sets of twelve bhumis differ greatly in terms of the merits of accomplishing the benefit of oneself and others, like Mount Meru and a white mustard seed, because the arrangement of the establishment is similar, the tantras mostly teach only one aspect of the establishment. Moreover, in this stage of the path, the establishment of the lower twelve bhumis is mainly taught, which requires the oral instruction of the master, and the points of what to take and what to abandon need to be understood from the treatises, and if the faculties are sharp, then even those who are initially engaged in karma can achieve it in this very life.
Chinese
的。因为是观察周围的缘故。圣地是指：从十方诸佛处，不费力气、连续不断地获得广大的教诲；因为能自主地了解取舍而自然而然地进入；因为所有的行为都无法用言语穷尽；因为许多分类也从经部中共同宣说；因为成熟的身体已经转变为智慧之身的事业。也考虑到是属于果位的方面。章节的名称是：从《春之明点》中，《如来身中安住的三十七脉轮的分别安立的广说》是第六品。三十七是指作为增减元素的根本脉的主体而安立的，四轮的脉是随从。称为轮，是因为风、明点、脉等互相轮转的缘故。 现在要讲述第七品。这一品讲述了三十七菩提分法，道路的秘密是主要的。基础的法性也安住在三十七法的体性中。果时也安住在三十七菩提分中，因此基础和果的秘密，也以名相的方式清楚地显示出来。以空行母等的名字，显示了基础时的脉和果时的坛城两者。而它本身就是法界的彻底分类，因此显示为三十七法。对此发誓要解说：此后，无论哪位如来的身的脉之集合，都要讲述菩提分法三十七的清净。这样说道。以前讲述了三十七脉，现在要讲述它的清净，即菩提分法三十七。以章节关联的方式这样说道。然而，当将天神和脉与菩提分结合时，从那个脉的清净中，菩提分的那个道在相续中产生，或者获得那个天神的果位，或者显示成就那个的悉地，这是要点的重点。正文的讲解是：从根本续部中。
English
Because it is the reason for observing the surroundings. The noble grounds are: From all the Buddhas of the ten directions, one obtains vast instructions continuously without effort; because one understands what to take and leave on one's own and enters naturally; because all actions cannot be exhausted by words; because many classifications are also commonly taught from the Sutras; because the activity of the body of complete maturation has already been transformed into the body of wisdom. It is also considered to belong to the aspect of the result. The title of the chapter is: From the "Essence of Spring," "The extensive explanation of the distinct establishment of the thirty-seven wheels of channels abiding in the body of the Tathagata" is the sixth. The thirty-seven are established as the main channels for the purpose of increasing and decreasing elements, and the channels of the four wheels are subordinate. It is called a wheel because the winds, bindus, and channels revolve in turn. Now, the seventh chapter will be explained. This chapter teaches the thirty-seven factors of enlightenment, the secret of the path is the most important. The nature of the ground also abides in the essence of the thirty-seven dharmas. The time of the result also abides in the thirty-seven aspects of enlightenment, so the secret of the ground and the result is also clearly shown in the form of categories. By the names of Dakinis, etc., both the channels of the ground time and the mandala of the result time are shown. And it itself is the complete classification of the Dharmadhatu, therefore it is shown as the thirty-seven dharmas. To this, the vow to explain is: Thereafter, the collection of channels of the body of any Tathagata, the purity of the thirty-seven factors of enlightenment will be spoken. It is said. If the thirty-seven channels were explained before, then the purity of that, the thirty-seven factors of enlightenment, will be spoken. It is said in the manner of the connection of the chapters. However, when the deities and channels are combined with the Bodhi side, from the purification of that channel, that path of the Bodhi side arises in the continuum, or the rank of that deity is obtained, or the accomplishment of that siddhi is shown, which is the main point. The actual explanation of the text is: From the root tantra.