English
In places such as "I," under the moon gate, that is, the solitary root channel at the navel wheel, there is a gate for ejaculating and retaining semen, which is the path for essence and wind to come. The sun gate, relying on the mouth or hole of the Roma channel, located in the upper throat, is the gate through which Tummo fire and wind travel, and is known as the two gates of the heart. Generally speaking, the upper and lower gates of the central channel, as well as the gates above the heart and below the navel, are also the gates of the moon, sun, and heart. These four are in terms of the way of abiding. When practicing the path, the key to opening the essential points is that the treasure chest gate is where Tummo travels, and the golden gate, that is, the Brahma aperture at the crown of the head, is the gate through which the mind of enlightenment comes. At these times, the three channels and four wheels, the nine gates of the body, the four gates of speech, and the two gates of the heart, it is very important to understand the classification of letters and bindus in detail. However, what is said in the commentary on the "Auspicious Spring Bindu" will not be elaborated here. Secondly, the Dharma related to this will be explained in detail, starting from "four unions" and ending with "birth, abiding, and destruction." In summary: four unions and four ways of moving, three samadhis and three actions, limbs, truths, schools, distinctions, moments, joy, fruits, supreme places, suchness, four each. Three wheels and two wisdoms, two inhalations and exhalations, three bodies, five aggregates and five wisdoms, four goddesses and six senses, four winds of the four times for four wheels, ten grounds and twenty-four places, seventy-two conducts. Wisdom, inhalation and exhalation, two pairs; samadhi, action, mandala, and body, that is, three groups of four; wind and movement, approaching and accomplishing, etc., ten groups and goddesses, time, that is, four groups of fourteen. Aggregates and wisdom, five groups of two; six, ten, twenty-four, and seventy-two, each one. After keeping this in mind, the four unions, the four ways in which the wind of the mandala moves, the three samadhis, the three actions, the four limbs of approaching and accomplishing, the four truths, the four schools, the four distinctions, the four moments, the four joys, the four fruits, the four supreme, the four places, the four suchnesses, the three mandalas, and the two wisdoms.
Chinese
以及，两次呼吸和，三身和，五蕴和，五智和，四天女和，六根和，四轮上四时运行的风和，十二地和，二十四处和，七十二行，总共二十六类，或者智慧和呼吸合为一体总共说了二十五类。其中，智慧呼吸各有两个，即二元两组，以及，三三摩地和，三业和，三身，即三元四组，以及，结合和，坛城的风运行方式和，支分和，同样地，真谛，部类，差别，刹那，喜，果，胜，处，真如，天女时辰的风，即四元十四组，以及，蕴和，智慧，即五元两组，以及，六元组，十元组，二十四元组，七十二元组等各自为一类。其中，以方便和智慧二者的差别分为二元组，或者以三脉，或者非尘精进三者的差别分为三元组，以及以四轮或者四身的差别分为四元组，以及以五智或者五大种的差别分为五元组，以及以六界的差别分为六元组，以及其自身两倍或者以十度波罗蜜多的差别分为十元组，以及八个以身语意的差别分为二十四，以及在那之中又以三身的差别分为七十二。详细解释的时候就只有这么多，但在二元组的时候，两个字，元音辅音二者，左右二者，日月二者，上下二者，二门，来去二者，即二元七组，以及，文字手印轮，即四元三组也在上面说过了。总的来说，从这个论典中，二元组的时候有九个，四元组的时候有十六个。如果将这些类别按照意义的种类如何相同相似地混合排列来讲述，为了不混乱且容易理解，就那样讲述吧。其中，将实相真如的自性和，基道果法各自区分开来。第一个是二谛的自性，以及，将实相轮回涅槃无别的坛城展示出来。第一个是二元两组，也就是两种智慧，即有对境和，无对境。
English
And, two breaths, three bodies, five aggregates, five wisdoms, four goddesses, six faculties, the wind that flows in four periods on the four wheels, twelve grounds, twenty-four places, and seventy-two conducts, totaling twenty-six categories, or wisdom and breath combined as one, totaling twenty-five categories as stated. Among them, wisdom and breath each have two, that is, two sets of two, and, three samadhis, three actions, and three bodies, that is, four sets of three, and, union, the way the wind flows in the mandala, limbs, and similarly, truth, category, difference, moment, joy, fruit, supreme, place, suchness, the wind of the goddess's time, that is, fourteen sets of four, and, aggregates and wisdom, that is, two sets of five, and, a set of six, a set of ten, a set of twenty-four, and a set of seventy-two, each being a category. Among them, the two elements are divided by the difference between skillful means and wisdom, or the three elements are divided by the difference between the three roots or non-dust vigor, and the four elements are divided by the difference between the four wheels or four bodies, and the five elements are divided by the difference between the five wisdoms or five elements, and the six elements are divided by the difference between the six realms, and that itself is doubled, or the ten elements are divided by the difference between the ten perfections, and twenty-four are divided by the difference between the three aspects of body, speech, and mind, and within that, seventy-two are divided by the difference between the three bodies. In the context of detailed explanation, there is only this much, but in the case of two elements, two letters, vowels and consonants, two rights and lefts, two suns and moons, two ups and downs, two doors, two goings and comings, that is, seven sets of two, and, letters, mudras, and wheels, that is, three sets of four, have also been mentioned above. In general, from this treatise, there are nine instances of two elements, and sixteen instances of four elements. If these categories are explained by mixing and arranging them according to how the types of meanings are similar and compatible, it should be explained in that way for the sake of not being confusing and being easy to understand. Among them, the nature of suchness as it is, and the basis, path, and fruit are distinguished separately. The first is the nature of the two truths, and, the mandala of suchness, samsara, and nirvana, which are shown to be inseparable. The first is two sets of two, that is, the two wisdoms, which are with an object and without an object.
Chinese
有对境的是如来（梵文：Tathāgata，梵文罗马拟音：Tathāgata，汉语字面意思：如来）的出息，那就是轮回。无对境的是金刚持（藏文：རྡོ་རྗེ་འཆང་，梵文天城体：वज्रधर，梵文罗马拟音：Vajradhara，汉语字面意思：金刚持）的出息，也就是寂灭。如是说。此论的类别之义是：在基位时，从心和身二者来说，心的安乐和明分，是有对境的如来（梵文：Tathāgata，梵文罗马拟音：Tathāgata，汉语字面意思：如来）的出息，因为不了解安乐的自性，所以生起贪欲，是轮回之因；从对明分的错乱来说，显现果轮回的现象，所以称为轮回。心取舍二空的成分，是金刚持（藏文：རྡོ་རྗེ་འཆང་，梵文天城体：वज्रधर，梵文罗马拟音：Vajradhara，汉语字面意思：金刚持）的出息，因为指示了虚空界的执着，以及安乐明分那些的等味的反体，所以进入了遍布的体性，与诸如来（梵文：Tathāgata，梵文罗马拟音：Tathāgata，汉语字面意思：如来）被大金刚持（藏文：རྡོ་རྗེ་འཆང་，梵文天城体：वज्रधर，梵文罗马拟音：Vajradhara，汉语字面意思：金刚持）遍布的体性相同，并且因为在远离住法取舍的那个上面修道，所以现前寂灭，因此称它为寂灭。从轮回身的成分来说，五甘露的精华是安乐的所依，所以是金刚持（藏文：རྡོ་རྗེ་འཆང་，梵文天城体：वज्रधर，梵文罗马拟音：Vajradhara，汉语字面意思：金刚持）的出息；二十四脉等因为有各种各样的变化而生出身，所以是如来（梵文：Tathāgata，梵文罗马拟音：Tathāgata，汉语字面意思：如来）的出息。与道结合来说，说如来（梵文：Tathāgata，梵文罗马拟音：Tathāgata，汉语字面意思：如来）出息，如《总行》等中所说：清净的身体没有过失。那样，圆次第有相和无相的那些，是如来（梵文：Tathāgata，梵文罗马拟音：Tathāgata，汉语字面意思：如来）出息，遍布那些的乐空无别的道无相的成分，是金刚持（藏文：རྡོ་རྗེ་འཆང་，梵文天城体：वज्रधर，梵文罗马拟音：Vajradhara，汉语字面意思：金刚持）的出息。如果与果结合，那么一切相的身体是如来（梵文：Tathāgata，梵文罗马拟音：Tathāgata，汉语字面意思：如来）出息，俱生心是金刚持（藏文：རྡོ་རྗེ་འཆང་，梵文天城体：वज्रधर，梵文罗马拟音：Vajradhara，汉语字面意思：金刚持）的出息，要知道是这样安立的。基道果的联系是：从埃（藏文：ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）字的两个轮中，生起基道果的金刚持（藏文：རྡོ་རྗེ་འཆང་，梵文天城体：वज्रधर，梵文罗马拟音：Vajradhara，汉语字面意思：金刚持）的出息；从嗡（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：嗡）字的两个轮中，生起基道果的如来（梵文：Tathāgata，梵文罗马拟音：Tathāgata，汉语字面意思：如来）出息。要详细地确定有理由的那些。从那些来说，此论的意义，实际或主要的是这个，这里所说的智慧，从所证的对境法性安立，和能证的智慧安立在道谛上二者来说，这里是第一个，因此法
English
That which has an object is the exhalation of the Thus-Gone One (Sanskrit: Tathāgata), and that is samsara. That which is without an object is the exhalation of Vajradhara, and that is nirvana. Thus it is said. The meaning of the categories of this text is: In the ground state, from the two of mind and body, the bliss and clarity of mind are the exhalation of the Thus-Gone One (Sanskrit: Tathāgata), because not knowing the nature of bliss, craving arises, which is the cause of samsara; from delusion about clarity, the appearance of the result of samsara arises, so it is called samsara. The aspect of the mind that is empty of both grasping and being grasped is the exhalation of Vajradhara, because it indicates the clinging to the sphere and the opposite aspect of the equality of taste of those bliss and clarity, so it enters into the nature of pervasiveness. It is similar to the way that the great Vajradhara pervades all the Thus-Gone Ones (Sanskrit: Tathāgata), and because one meditates on the path on that which is free from the clinging and being grasped of the abiding nature, therefore one directly realizes nirvana, so it is called nirvana. From the aspect of the body of samsara, the essence of the five nectars is the basis of bliss, so it is the exhalation of Vajradhara; the twenty-four channels and so on are the exhalation of the Thus-Gone One (Sanskrit: Tathāgata), because they generate the body with various transformations. In relation to the path, it is said that the Thus-Gone One exhales, as it is said in the Conduct and so on: 'The pure body is without fault.' Like that, the complete stage with and without aspects are the exhalation of the Thus-Gone One, and the aspect of the path that is inseparable from bliss and emptiness that pervades those is the exhalation of Vajradhara. If it is applied to the result, then the body with all aspects is the exhalation of the Thus-Gone One, and the coemergent mind is the exhalation of Vajradhara, know that it is established like that. The connection of the ground, path, and result is: From the two wheels of the letter E (Tibetan: ཨེ་, Sanskrit Devanagari: ए, Sanskrit Romanization: e, Chinese literal meaning: E), the exhalation of Vajradhara of the ground, path, and result arises; from the two wheels of the letter Vam (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Chinese literal meaning: Vam), the exhalations of the Thus-Gone One of the ground, path, and result arise. One must thoroughly ascertain those with reasons in detail. From those, the meaning of this text, the actual or main thing is this: Here, what is called wisdom, from the two of establishing the object to be realized as the nature of phenomena, and establishing the consciousness that realizes as the truth of the path, here is the first, therefore the Dharma.
Chinese
就自性而言，虽然没有分别，但从相上来说，有两种：有对境的，从原始以来显现一切相的智慧；无对境的，自性不变大乐，未被能取所取之显现所染污的自性。此二者双运即是法性。如是二智慧，是何处出息之处？于彼处出息之方式有两种：虽然从原始以来就是一切相的智慧，但被业和烦恼，以及无边痛苦之相所遍覆，那以道有对境之本尊身和脉、气、明点等，以及信心和出离心，以及慈悲和供养、回向等，以各种方便显示，从所有不清净的显现中，原始之基位清净的一切显现得以显现，那被称为如来坛城之轮中出息，一切相也是轮回之状态和法性，因此以轮回之名称安立，或胜义谛之轮回。无对境之道，空性之方面和安乐之方面，于一味中行走，从实相自性大乐离能取所取中，遮蔽之垢染，即是具足此等特征，执著事物为相，以及执著我与我所，以及不明显之无明，以及自性安乐中错乱入于变易习气，从彼灭尽中，自性自明得以显现，即是金刚持大乐中出息，乃是寂灭之法性。于此将生起二诤论，如是所说：法性之差别乃是三乘之寂灭。如是所说，法性本身不是寂灭吗？寂灭法和自明大乐如何能安立为法性是相等的，这是第一诤论。无对境是自性之寂灭，然而有对境坛城之轮显现，仅仅是从忽然清净而来，因为有情没有的缘故，彼二者体性相同也不合理，而且那样的坛城于果位最终。