English
facing downwards, and consonants such as ka facing upwards are located in the left channel, vowels facing upwards, and ka etc. facing downwards are located on the right side. That is, according to the main text and commentary, twelve vowels are doubled and twenty-four consonants are multiplied. The upper lamas said that sixteen vowels and thirty-two consonants are multiplied. In both cases, it is consistent that ཨ་ཨ་ཀ་ཁ་ཨཱ་ཨཱ་ག་གྷ་ etc. are multiplied. After that, a little bit about the letters of the central channel is shown, the letter ksha is truly associated, and it is also wrapped around below. Generally, the letters used in Avadhūti, although aṃ (藏文，梵文天城体aṃ，梵文罗马拟音am，汉语字面意思：ཨཾ་), hūṃ (藏文，梵文天城体hūṃ，梵文罗马拟音hum，汉语字面意思：ཧཱུཾ), oṃ (藏文，梵文天城体oṃ，梵文罗马拟音om，汉语字面意思：ཨོཾ), haṃ (藏文，梵文天城体haṃ，梵文罗马拟音ham，汉语字面意思：ཧཾ) etc. are the main ones, but since they have already been shown next to the four chakras, here the ksha letter located four fingers below the navel in the lower body has its head facing downwards. Ksha is raksha, which means to eliminate the lower part, protect and guard, and is called the fire of Brahma, which is the re pha located on the channel called the conch mudra, which is the component of blood. The indestructible light merges the pure taste into the central channel, and bathing the sow of the navel is offering to the mother with lineage. Placing letters in these channels is also relying on the aspect of the generation stage, and is only a symbolic representation. For example, the letter hūṃ represents the vajra in the heart, and ha and uṃ are the state where wind and bindu are inseparable. Oṃ is the nature of the three qualities of a, u, and ma, its body is the nature of the blood of the throat, so it is red, and life is the seed of the body, so the outside is white. For the letter haṃ, ha is all the white elements, and the aṃ of life is the red nature, or ha itself is white, the crescent moon is red, the bindu is black, which are the three elements, and nāda wind, which is a symbol of the four gathered together. The meaning of aṃ has already been explained in detail, but the short a represents the root of all red elements arising, existing in minute parts with great sharpness. Or a is the red element, the half moon is the nature of wind and heat, the bindu is the minute white element existing in the form of life, and nāda is bliss, which is the bindu with four characteristics. The letter ksha is the collection of all consonants from ka to sa or sha, which is the collection of the fire element of the five elements into one, and is the navel chakra above the secret wheel.
Chinese
之下。安住于如龙王盘绕之脉。三有之众生皆由此生起贪欲。书写脐轮脉瓣所有明点，是为说明一切语言表达和风皆由此生起之义。心间的文字，代表五蕴和四大，喉间的四元音也代表四大中的细微部分。外圈的十二元音，代表六根和六境，即能取所取的十二风。顶轮的三十二元音，代表三十二界由白分所主宰。何为三十二？即牙齿、指甲等二十四者的精华，以及八门的垢染精髓。从单音节文字中的元音，其头朝上或朝下，代表白红明点的降落方式。ka等文字，代表五界精华由白红二者所主宰。如是，为了了知基位以如是方式安住，而造作文字之安立。此等续部经文的直接所示，是为确立基位之方法。由于必须修持与基相符之道，故以表诠方式修持，顺带开示了微细明点四轮之拙火中安立文字之方式。欲持那若巴之口诀传承的译师们，从此经第二品之初开始，认为此经文之前的部分仅是阐述续之次第。然而，前文已广述秘密次第之十二地，以及以秘密火供阐述真言次第等，已开示了各个道之甚多阶段。并且，其他大部分内容也是在讲解基之阶段，故仅为续之次第并不合理。若认为这是续之次第所应确立之境，则凡是以续之次第所确立者，都必须以余留之最后三次第通过体验来确定，因此，在那些次第中也会发生变化。因此，说通过闻思来确定所知续之次第也是不合理的。并且，如果对它和三脉四轮获得非常清晰的显现，那就是续之次第，这也是内部的。
English
Below. It dwells in the channels like the coils of the Dragon King. All beings of the three realms arise from this, generating desire. Writing down all the clear points of the navel chakra petals is to explain that all verbal expressions and winds arise from this. The letters in the heart represent the five aggregates and the four elements, and the four vowels in the throat also represent the subtle parts of the four elements. The twelve vowels in the outer circle represent the six senses and the six objects, that is, the twelve winds of grasping and being grasped. The thirty-two vowels in the crown chakra represent the thirty-two realms dominated by the white element. What are the thirty-two? They are the essence of the twenty-four things such as teeth and nails, and the essence of the impurities of the eight gates. From the vowels in the single-syllable letters, the head looking up or down represents the way the white and red bindus descend. The letters such as ka represent the essence of the five elements dominated by the white and red elements. Thus, in order to understand that the base abides in such a way, the establishment of letters is created. The direct indication of these tantric texts is to establish the method of the base. Since one must practice the path that is in accordance with the base, one practices in a symbolic way, and incidentally reveals the way to establish letters in the fierce fire of the subtle points of the four chakras. The translators who wish to hold the oral tradition of Naropa, starting from the beginning of the second chapter of this scripture, believe that the part before this scripture only explains the order of the tantras. However, the twelve grounds of the secret stages have been extensively explained above, and the stages of the mantras have been explained by the secret fire offering, and many stages of each path have been revealed. Moreover, most of the other content is also explaining the stage of the base, so it is not reasonable to only be the order of the tantras. If it is thought that this is the object to be established by the order of the tantras, then whatever is established by the order of the tantras must be determined by experiencing the remaining last three stages, therefore, changes will also occur in those stages. Therefore, it is also unreasonable to say that the order of the knowable tantras is determined by hearing and thinking. And, if one obtains a very clear appearance of it and the three channels and four chakras, that is the order of the tantras, which is also internal.
Chinese
不相符。在此，如果将生起次第作为先决条件，并通过四个次第的道来趋入双运之位，那么，作为生起次第先决条件的闻思之智慧，如何转变为续部的次第？如果说因为在资粮道中与闻思相关，那么仅仅如此并不会停留在闻思上。如果是资粮道，那么对基础住法所作的广说，将变成与作为续部次第的论证无关。而且，四个次第涵盖了所有续部的圆满次第之道，并非仅仅是诀窍的细微所缘。因此，如果认为在微细明点四轮拙火近取的所缘修持中，包含了四个次第，并且将初学者的修习诀窍和细微所缘，误认为是密次第，那就是对事物的真实面貌没有理解，将相似之处误认为相同。这就像认为在老鼠的身体里包含了所有动物的内脏和肢节，或者将麻线的碎片误认为是能消除瘟疫的宝珠一样。因此，所有关于三脉四轮的文字安立方式，主要都是在揭示基础的秘密。道的次第与四者都有关联：观修脉、气、明点的形态等与续次第相关；从文字中自然燃起拙火，因此与咒次第相关；在四轮的位置上，与能融能缚的智慧次第相关；在四轮上，与揭示下稳四喜的秘密次第相关；四轮清净是四身，因此也与果位相关。通过这种方式，大部分先前所揭示的内容也应该能够理解，并且要确定什么是直接揭示，什么是间接揭示。在本章中，到此为止的经文，阐明了在根本续第三十五品中，通过颜色使者等隐晦的方式所揭示的内容。第二部分是关于四身五智的道果的详细阐述，包括：道的三个身之阐述、道与果的五智之阐述、道之法身阐述。第一部分是：当喉间贪欲炽盛时，以月亮的形象真实安住，此时诸佛
English
do not correspond. Here, if the generation stage is made a prerequisite, and the path of the four stages is used to enter the state of union, then how does the wisdom of hearing and thinking, which is a prerequisite for the generation stage, transform into the order of the tantras? If it is said that it is related to hearing and thinking in the path of accumulation, then merely that will not remain in hearing and thinking. If it is the path of accumulation, then all the extensive explanations of the basic abiding method will become irrelevant to the proof of being the order of the tantras. Moreover, the four stages encompass all the complete stage paths of all tantras, not just the subtle objects of focus of the pith instructions. Therefore, if one thinks that the subtle point of the four chakras of tummo near-acquisition contains the four stages, and mistakenly regards the practice instructions and subtle objects of focus for beginners as the secret stage, then that is a confusion arising from not understanding the true nature of things, mistaking similarities for the same. This is like thinking that the body of a mouse contains all the internal organs and limbs of all animals, or mistaking a piece of hemp rope for a jewel that can eliminate epidemics. Therefore, all the ways of establishing the letters of the three channels and four chakras mainly reveal the secret of the basis. The order of the path is related to all four: meditating on the forms of channels, winds, and bindus is related to the tantra order; tummo naturally blazes from the letters, so it is related to the mantra order; in the position of the four chakras, it is related to the wisdom order of being able to dissolve and bind; on the four chakras, it is related to the secret order of revealing the four joys of lower stability; the purification of the four chakras is the four bodies, so it is also related to the fruition. In this way, most of the previously revealed content should also be understood, and it should be determined what is directly revealed and what is indirectly revealed. In this chapter, up to that point in the text, the content revealed in the thirty-fifth chapter of the Root Tantra through obscure means such as color messengers is clarified. The second part is a detailed explanation of the path and fruit of the four bodies and five wisdoms, including: the explanation of the three bodies of the path, the explanation of the five wisdoms of the path and fruit, and the explanation of the dharmakaya of the path. The first part is: When desire is intense in the throat, and truly abides with the image of the moon, at that time, the Buddhas
Chinese
母的身体。（是）殊胜圆满报身，如是说。何时位于金刚之尖端，彼时彼亦于莲花之端。如是者乃报身，是智慧之次第。彼又从七万二千脉中融化的精华，从头顶的ཧཾ་（藏文，梵文天城体ham，梵文罗马拟音ham，汉语字面意思：ham）之明点中融化，于喉间的ཨོཾ་（藏文，梵文天城体om，梵文罗马拟音om，汉语字面意思：om）之明点相混合的方式，而获得束缚的自在，是道时之初喜以上稳固所摄持。如是于心间和脐间为胜喜和离喜，于密处菩提心融入中央明点的方式，而能束缚的俱生智，此等融化之乐愈加增盛，且受用安乐之故，称为报身。彼又大贪欲月亮，即明点稳固于喉间时，殊胜圆满报身之开端，从何时起，以方便的金刚之尖端，融化之乐无有转移地安住的俱生获得自在之间。具智慧母之所依者，何者安住于金刚之尖端，彼之替代之时或时间，乃于莲花之端。其后宣说化身，何时圆满报身，没落之时，于bhaga（藏文，梵文天城体bhaga，梵文罗马拟音bhaga，汉语字面意思：bhaga）之中行，彼亦以芥子许之白色而如是宣说，以太阳之形象而如实宣说，是说为化身，诸佛菩萨们，由此而生且放射。莲花舞自在王，具有莲花开放之结合。彼亦是圆满报身没落，融化之乐停止后，菩提心向上行，于脉之轮的bhaga（藏文，梵文天城体bhaga，梵文罗马拟音bhaga，汉语字面意思：bhaga）中行，以芥子之喻，白色和太阳之形象，红色，彼二者融为一体，于脉中行而遍布，以诸佛菩萨之喻，蕴、界、处一切，安乐而生，且拙火的炽燃之光芒坛城放射且嬉戏，是身体的光明放射和遍布一切蕴界之故，是化身。莲花舞自在是无量光，即明点，以脉处充满明点之故，莲花即脉结开放之结合而进入。