Chinese
行持。依赖于一切支分。一般来说，此处是指最初的那个夜晚的最后一时段，分为四份的第三个阶段。之前在玛茹茹流动停滞的阶段已经过去，那时流动停止。之前在库鲁达尔头部刺痛的阶段已经过去，流动停滞。之前新进入的阶段的延续，三百六十个关节的轮等等，在身体的一切部分开始产生粗糙的界。这是指库鲁达尔掌握。一切支分以因的方式享受。以果的方式依赖，这是暗示中存在的补充。在那一时段的第四个阶段，按照之前的延续，在库鲁达尔流动停止。一切支分以因的方式，产生粗糙的能力非常强大。开始体验果的苦乐。那的脉、风、明点的运作结束了一次，如果按照开始下一次运作，在最后一时段的第三个阶段，玛茹茹掌握。库鲁达尔享受。依赖于普拉玛拉雅。必须这样结合。普拉玛拉雅的开始，这是新的运作，不是之前的延续。同样，在第四个阶段，库鲁达尔掌握。普拉玛拉雅享受。依赖于扎兰达拉，必须这样结合。库鲁达尔的停止是之前运作的延续，但后面的两个是最后运作的第二个转变。然后又是第二天，白天的第一个时段分为四份的第一份，普拉玛拉雅掌握等等。如之前所示那样流动。这是按照持续存在的四身转变来说的，突然进入是，例如，白天中午时段的第一份，食物和药物，毒药和疾病、武器和性行为等等，无论处于何种阶段，都是那个的开始。如果按照持续存在来说，那时在嘎玛茹巴衰落，在奥特拉增长，是开始在特里夏库内的时候，但那些业本身
English
It acts. It depends on all the limbs. In general, this refers to the third stage of the first night's last session, divided into four parts. The stage of flowing stagnation in Marura has passed, and the flow stops at that time. The stage of headache in Kulutar has passed, and the flow has stagnated. The continuation of the newly entered stage, the cycle of three hundred and sixty joints, etc., begins to produce coarse realms in all parts of the body. This means that Kulutar is in control. All limbs enjoy in the manner of cause. It depends on the manner of fruit, which is the supplement that exists in the implication. In the fourth stage of that session, according to the previous continuation, the flow stops in Kulutar. All limbs, in the manner of cause, have a very strong ability to produce coarse things. It is the beginning of experiencing the suffering and happiness of the fruit. The operation of the pulse, wind, and bindu there has ended once, and if it is according to the beginning of the next operation, in the third stage of the last session, Marura is in control. Kulutar enjoys. It depends on Pularamaya. It must be combined in this way. The beginning of Pularamaya, this is a new operation, not a continuation of the previous one. Similarly, in the fourth stage, Kulutar is in control. Pularamaya enjoys. It depends on Jalandhara, it must be combined in this way. The cessation of Kulutar is a continuation of the previous operation, but the latter two are the second transformation of the last operation. Then again the next day, the first part of the first session of the day divided into four parts, Pularamaya is in control, etc. It flows as shown before. This is according to the transformation of the four bodies that exist continuously, and the sudden entry is, for example, the first part of the midday session of the day, food and medicine, poison and disease, weapons and sexual intercourse, etc., whatever stage it is in, is the beginning of that. If it is according to continuous existence, then it declines in Kamarupa, grows in Otra, and is the time to start in Trisha Kune, but those karmas themselves
Chinese
在普林開始，然後在第二部分於紮蘭達拉開始，在普林發展。在第三部分，於奧迪亞納開始，在紮蘭達拉發展，在普林停止等等。其中，在白天的中午時分，進入所有支分，這是一般的說法。特別是對於立即產生力量和在許多天后產生力量等情況，順序與先前所示相同。然而，轉移的對象不應僅限於九百次呼吸的量，應知會產生多種多樣的變化。這些主要是從心臟的八個脈瓣中分出的二十四個轉移，它們的運作脈門位於從頭頂到膝蓋的二十四個位置。二十四個轉移的氣和明點有兩種，明點是產生牙齒和指甲等物質的菩提心。氣是存在於全身的氣。按照這個意思，雖然許多前輩認為是遍行氣，但不一定如此，因為部分是十種氣的部分。自性不像十種氣那樣被劃分為近、中、遠的種類，而是遍及一切的五大混合氣。如此一來，在這二十四個脈輪中，如來五蘊、十二處、十八界的精華，氣和明點的普遍作用，即開始的二十四個階段，發展的二十四個階段，剛停止的二十四個階段的順序，是大樂的智慧，即明點產生快樂。就像如何運用三依的順序一樣，依次與法身、報身和化身的自性相結合，或者依次與生、住、滅三者相結合。而且，所掌握的是，因為行為已經完成，所以與不作意的心的相連。因為與法身相似，所以給予其名稱。所享受的是，因為體驗到感覺清晰且強烈的時刻，所以與快樂相連，與報身相似。所依賴的是，因為是新獲得的，所以清晰的部分較多，而且因為是新產生和新幻化的，所以與化身相似，因此
English
It starts in Pūrṇagiri, then in the second part it starts in Jālandhara and develops in Pūrṇagiri. In the third part, it starts in Oḍiyāna, develops in Jālandhara, and stops in Pūrṇagiri, and so on. Among these, it is generally said that it enters all the limbs at noon during the day. Specifically, for situations such as immediately generating power and generating power after many days, the order is the same as previously shown. However, the object of transference should not be limited to the measure of nine hundred breaths, but it should be known that various kinds of changes occur. These are mainly the twenty-four transfers that branch out from the eight heart petals, and their functioning pulse gates are located in the twenty-four places from the crown of the head to the knees. There are two types of winds and bindus in the twenty-four transfers, the bindu is the bodhicitta that produces substances such as teeth and nails. The wind is the wind that resides in the whole body. According to this meaning, although many predecessors consider it to be the pervasive wind, it is not necessarily so, because the part is a part of all ten winds. The nature is not divided into near, middle, and far categories like the ten winds, but is the wind of the five elements mixed that pervades everything. In this way, in these twenty-four location channels, the essence of the Tathāgata's five aggregates, twelve sense bases, and eighteen elements, the universal activity of winds and bindus, that is, the twenty-four stages of beginning, the twenty-four stages of development, and the sequence of the twenty-four stages of just stopping, is the wisdom of great bliss, that is, the bindu generates bliss. Just as how the sequence of the three supports is used, it is gradually combined with the nature of the Dharmakāya, Sambhogakāya, and Nirmāṇakāya, or gradually combined with the three of birth, dwelling, and cessation. Moreover, what is mastered is connected to the non-conceptual mind because the action has been completed. Because it is similar to the Dharmakāya, it is given its name. What is enjoyed is similar to the Sambhogakāya because it is connected to bliss because it experiences the moment when the feeling is clear and strong. What is relied upon is similar to the Nirmāṇakāya because the clear part is more because it is newly obtained, and because it is newly generated and newly emanated, therefore
Chinese
也用它的名字来命名。仅仅因为某些方面相似就用那个名字来称呼它，作用可能不大。但由于法性身的三种忽然出现的污垢显现出各自不同的现象，所以也不是没有关联。就像给金、银、铜三种金属的锈迹起不同的名字一样。如果瑜伽士将这三者作为道用，也能成为证悟三身的方法。另外，开始是产生新生的部分，增长是安住于其延续的部分，停止是显示增长的阶段坏灭的法。这三种风的运行，使身体的精华，或者疾病，或者作为所依的身体本身的基和界，新生，增长并安住，使原有的力量衰弱。同样，显现色等境的现象，以及先前念头的延续停止等，也是依赖、受用、自在这三者的能力。如果将这些作为道用，就能产生神通等功德，安住于正确的禅定，也能做断除烦恼的事。自在是中脉的作用，受用是若玛脉，依赖是江玛脉的作用。从这些意义出发，还有需要详细说明的地方。第二，关于与四脉轮相关的法的详细解释。四圣谛是苦、集、灭、道。脐轮与苦，心轮与集，喉轮与灭，顶轮与道相连。许多先前的上师说：拙火燃烧的多种事业和引发痛苦是苦，一切法的根本是心生起是集，断除六味是灭，生起明点的道是道等等。或者说明点只有一个是苦，产生安乐是集，最初安置明点等等，除了字面解释之外，没有看到任何要点。因此，自己的观点是：在基础阶段，作为容器的世界，身体和受用等一切苦谛的显现，是化身轮的脉、气、明点的作用，以及毒
English
and named after it. It may not be very useful to name something after something else just because they are similar in some ways. However, since the three suddenly appearing defilements of the Dharmakaya appear as distinct phenomena, they are not unrelated. It's like giving different names to the rust of gold, silver, and copper. If a yogi uses these three as a path, they can also become a method for realizing the three bodies. Furthermore, beginning is the part where new things arise, increasing is the part that remains in its continuation, and stopping is the teaching of the dharma of the destruction of the stage of increasing. These three movements of wind cause the essence of the body, or disease, or the basis and elements of the body itself as the support, to be newly born, to grow and abide, and to weaken the original strength. Similarly, the appearance of phenomena such as form, and the cessation of the continuation of previous thoughts, are also the abilities of dependence, enjoyment, and freedom. If these are used as a path, they can generate qualities such as clairvoyance, abide in correct samadhi, and also perform the act of cutting off afflictions. Freedom is the function of the central channel, enjoyment is the function of the Roma channel, and dependence is the function of the Kyangma channel. Based on these meanings, there are still things that need to be explained in detail. Second, a detailed explanation of the dharma related to the four chakras. The Four Noble Truths are suffering, origin, cessation, and path. The navel chakra is connected to suffering, the heart chakra to origin, the throat chakra to cessation, and the crown chakra to the path. Many previous lamas have said: the various activities of blazing tummo and causing suffering are suffering, the root of all dharmas is the arising of mind is origin, cutting off the six tastes is cessation, the path of arising bindu is the path, and so on. Or they explain that having only one bindu is suffering, producing bliss is origin, initially placing the bindu, etc., but apart from literal explanations, no key points are seen. Therefore, one's own view is: at the base stage, the world as a container, the appearance of all suffering truths such as body and enjoyment, is the function of the channels, winds, and bindus of the emanation wheel, and poison.
Chinese
五等烦恼和业等，是从法轮的脉、气、明点的力量产生的。无论是世间和出世间的法，烦恼现行，或者种子灭尽，受用轮的脉、气、明点任何一种清净的力量显现，解脱的因——善法生起，是因为大乐轮的脉、气、明点的力量增大的缘故。安立四轮为四谛，或者又是从四脉轮清净，现量证悟四谛的意义的缘故，也安立在那里。四种差别是：小、中、大、大之大。也就是说，脐间明点和那达一份是小，心间二份是中，喉间三份是大，顶间四份是大之大。这些没有作为道用，作为基础轮转的时候，产生小、中、大、极大的四种概念。也就是说，对于“从哪个士夫生出天授呢”这样执著为一的概念是小，颜色是美的，形状是丑的，这样想或者犹豫不决等执著为二是中，现在的这个人以前是痛苦的，现在才快乐啊，这样对于自性相违的三种概念进入是大，我是容貌端正的、声音美妙的、勇敢的、具有智慧的等等，对于一个对境附加很多差别是，大之大或者极大。作为道用的时候，各种显现证悟为自性平等，矛盾集合无有过失的显现，同时证悟三时，同时知道多种不同的事物等功德产生。四刹那是：各种各样和，完全成熟和，完全成熟和，完全穷尽和，无有自性。四喜是：喜，胜喜，殊喜，俱生喜。这两个四组，要这样理解：一般和自性存在的四喜，刹那的四喜，道的四喜。第一个是在上面简略指示的时候指示的。
English
The five afflictions and karmas, etc., arise from the power of the channels, winds, and bindus of the Dharma wheel. Whatever Dharma, whether mundane or supramundane, whether afflictions manifest or seeds are extinguished, arises from the power of purification of any of the channels, winds, and bindus of the Enjoyment Wheel. The causes of liberation, the virtues, arise from the increase of the power of the channels, winds, and bindus of the Great Bliss Wheel. Therefore, the four wheels are established as the Four Truths, or because from the purification of the four channels and wheels, the meaning of the Four Truths is directly realized, they are also established there. The four divisions are: small, medium, large, and very large. That is to say, the bindu and nada in the navel with one part is small, the two parts in the heart are medium, the three parts in the throat are large, and the four parts in the crown are very large. When these are not used as the path, but as the basis for cyclic existence, the four concepts of small, medium, large, and extreme arise. That is to say, the concept of grasping as one, such as "From which person does Devadatta arise?" is small. Thinking that the color is beautiful but the shape is ugly, or hesitating, etc., grasping as two is medium. Thinking that this person was previously suffering but is now happy, the entry of three concepts with contradictory natures is large. Attaching many distinctions to one object, such as "I am handsome, have a beautiful voice, am brave, and possess wisdom," is very large or extreme. When used as the path, various appearances are realized as naturally equal, contradictory aggregates appear without fault, the three times are realized simultaneously, and the qualities of knowing many different things simultaneously arise. The four moments are: various aspects, complete ripening, complete exhaustion, and devoid of characteristics. The four joys are: joy, supreme joy, special joy, and innate joy. These two sets of four should be understood as follows: the four joys that exist generally and naturally, the four joys of the moment, and the four joys of the path. The first was indicated above in the context of the brief indication.