English
After explaining the twenty-four internal realms, Pulliramala is controlled. Enjoyment in Jalandhara. Entering Oddiyana. Control in Jalandhara. Enjoyment in Oddiyana. Reliance on Arbuda. And so on, control in Sindhu. Enjoyment in Maru. Reliance on Kuluta. Control in Maru. Enjoyment in Kuluta. Entering all limbs. Thus it is said. During the twenty-four great transitions of one day and night, the wind of each transition pervades three places. Control means the action of flowing is finished, and it is about to transition; enjoyment means the flow is vigorous; entering or relying means starting. After twenty-four have passed, the previous wind enters the entire body, controlling that one whole. Again, starting new place sensations, etc. The twenty-four places, such as the forehead, continuously enter. After enjoying Kuluta, a new wind starts again, Pulliramala. When the previous continuation controls Kuluta, at the time when all limbs are enjoying, the new one enjoys in Puli, and starts in Jalandhara. The previous wind controls all limbs, and when it is about to dissolve, the new one is also about to dissolve in Puli. Vigorous flow in Jalandhara. Entering Oddiyana. When the previous continuation has finished dissolving, the new one has also finished dissolving, disappearing in Puli, and is about to dissolve in Jalandhara. Enjoying in Oddiyana, and starting in Arbuda, etc., the categories are explained in order. In this, each transition has nine hundred thousand. The extent of flow in each realm is between three transitions. These are very powerful for increasing or decreasing bodily elements. The way to combine places and body is: From the collective actions of Yoginis it is also said: Puliramaya is on the head, Jalandhara is on the crown of the head. Oddiyana is the right ear, Arbuda is the joint of the back. Place. Godavari is the left ear. Rasmiśvara is in the center of the eyebrows. Devikota is the two eyes. Malava is on the shoulder. Nearby place. Kamarupa is placed in the armpit. Oḍenu is on the two breasts. It is a field. Triśakune is in the center of the navel. Kosala is on the tip of the nose. Nearby field. Kalinga is placed in the mouth. Lambaka is
Chinese
喉咙正中是，旃陀诃。冈底斯山在心间欢笑。喜马拉雅在秘密处。附近的旃陀诃。名为普列塔布里的地方。居赫德瓦塔是粪门。是聚集之处。索拉什特拉是双腿吗？金岛之王在双胫上。是附近的聚集之处。那伽拉在手指上安住。信度在脚踝上。是坟墓。玛茹在双拇指上安住。库鲁塔住在膝盖上。是附近的坟墓。如是说。之前所说的二十四处迁移的情况虽然是，但本体并非一个，那些是从鼻孔中运行，而这是在头顶等处运行和使用的。后面的二十四处迁移是不共胜乐轮的特点。如此这般，每天运行两万一千六百次，那些被称为业气。那些的组成部分，不消耗中脉的份额，具有智慧气之名的六百七十五次运行，如果不作为道路，就会带来死亡。如果作为道路，就会被其引导。也会变成降入中脉的真实智慧气。第二，明点的本体安住的方式，以及讲述它的迁移。第一，三种界的分辨是。一般来说，三十六界是。粪便。小便。血。耳朵。鼻子。眼睛。舌头。粪门。头发。脓。痰。虱子。虫子。血清。脂肪。汗毛。牙齿。大肠。胆汁。骨头。腿。肝脏。肺。脉。皮肤。心脏。脂肪，这是二十八种。耳朵。鼻子。眼睛。粪门。标志。女阴。腋窝。所有肢体，这是八种污垢，共三十六种。精液是遍布的，共三十七种。如果归纳，二十四种是。牙齿指甲等等。如果归纳，就是十六界。又是。秘密殊胜的喜悦中。一切自性恒时安住。这是梵语。拉哈斯亚帕拉玛拉梅。萨尔瓦特玛尼萨达斯提塔。表示这十六个字母的每一个界。桑布扎续中说。ra（藏文，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）是血液的界。ha（藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：ha）是从山上产生的。sya（藏文，梵文天城体：स्य，梵文罗马拟音：sya，汉语字面意思：sya）是气味的毛发。pa（藏文，梵文天城体：प，梵文罗马拟音：pa，汉语字面意思：pa）是在皮肤上详细说明。ra（藏文，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）是气味本身。字母ma（藏文，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：ma）是花朵。ra（藏文，梵文天城体：रा，梵文罗马拟音：rā，汉语字面意思：ra）同样是盐。me（藏文，梵文天城体：मे，梵文罗马拟音：me，汉语字面意思：me）是大的肉。sa（藏文，梵文天城体：स，梵文罗马拟音：sa，汉语字面意思：sa）是完全的结合。rba（藏文，梵文天城体：र्बा，梵文罗马拟音：rbā，汉语字面意思：rba）是头部。女神tma（藏文，梵文天城体：त्म，梵文罗马拟音：tma，汉语字面意思：tma）是
English
The center of the throat is, Chandoha. Mount Kailash laughs in the heart. The Himalayas are in the secret place. Nearby Chandoha. A place called Preta Puri. Griha Devata is the anus. It is a place of gathering. Saurashtra is the two thighs? The king of Golden Island is on the two shins. It is a nearby gathering place. Nagara dwells on the fingers. Sindhu is on the ankles. It is a cemetery. Maru dwells on the two thumbs. Kuluta dwells on the knees. It is a nearby cemetery. Thus it is said. Although the previously mentioned twenty-four migrations are the case, the essence is not one, those run from the nostrils, and this runs and is used in the crown of the head, etc. The latter twenty-four migrations are the unique characteristics of Chakrasamvara. In this way, those that run twenty-one thousand six hundred times a day are called karma winds. The components of those, without consuming the share of the central channel, the six hundred seventy-five runs with the name of wisdom wind, if not made into a path, will bring death. If made into a path, it will be guided by it. It will also become the actual wisdom wind that descends into the central channel. Second, the way the essence of the bindu dwells, and the explanation of its migration. First, the distinction of the three realms is. In general, the thirty-six realms are. Feces. Urine. Blood. Ears. Nose. Eyes. Tongue. Anus. Hair. Pus. Phlegm. Lice. Worms. Serum. Fat. Body hair. Teeth. Large intestine. Bile. Bones. Legs. Liver. Lungs. Veins. Skin. Heart. Fat, these are twenty-eight. Ears. Nose. Eyes. Anus. Sign. Vagina. Armpits. All limbs, these are eight kinds of dirt, a total of thirty-six. Semen is pervasive, a total of thirty-seven. If summarized, the twenty-four are. Teeth, nails, etc. If summarized, it is the sixteen realms. Also. In the secret supreme joy. All self-nature always dwells. This is Sanskrit. Rahasya Paramarame. Sarvatmani Sadasthita. Indicates each of the sixteen letters' realms. In the Samputi Tantra it is said. ra (Tibetan, Devanagari: र, Romanization: ra, Literal meaning: ra) is the realm of blood. ha (Tibetan, Devanagari: ह, Romanization: ha, Literal meaning: ha) is produced from the mountain. sya (Tibetan, Devanagari: स्य, Romanization: sya, Literal meaning: sya) is the hair of odor. pa (Tibetan, Devanagari: प, Romanization: pa, Literal meaning: pa) is explained in detail on the skin. ra (Tibetan, Devanagari: र, Romanization: ra, Literal meaning: ra) is the odor itself. The letter ma (Tibetan, Devanagari: म, Romanization: ma, Literal meaning: ma) is a flower. ra (Tibetan, Devanagari: रा, Romanization: rā, Literal meaning: ra) is also salt. me (Tibetan, Devanagari: मे, Romanization: me, Literal meaning: me) is large meat. sa (Tibetan, Devanagari: स, Romanization: sa, Literal meaning: sa) is complete union. rba (Tibetan, Devanagari: र्बा, Romanization: rbā, Literal meaning: rba) is the head. The goddess tma (Tibetan, Devanagari: त्म, Romanization: tma, Literal meaning: tma) is
Chinese
是为足。尼是鼻涕之精华。萨是牙齿与指甲。达是海中所生。斯提是雪之精华。达指示樟脑。如是说。血、脑、垢、皮肤、粪便、自生、尿、大肉、脂肪、毛发、足、大便之精华、牙齿指甲、肺、痰、精液。其最初的ra字之义为血，最后ta字之义为精液，中间的一切皆是此二者的显现。精血为根本之理，亦如在母胎中形成之时，亦为其他诸法的根本。现在存在之时，亦由食物等产生血，由此产生其他诸法。一切的精华转变为精液，此乃光彩、力量与生命之所依。又，在《桑布扎》与《天女四问》等中也一致说到：皮肤、血与肉等，说是从母所生。骨、足与精液，说是从父所生。说是从父母的白红明点所生。第二，脉总的方面，明点安住之理是：脉处，此处明点安住，如是说，是指在最初之时，需要何种生起，并非真实地如倾倒一般存在于此，而是部分以周遍的方式存在。这些也在《金刚鬘》中说：常时奇妙之脉，二万四千，应知精液流出。前两句相同，应知血液流出。应知风流出。这些脉的根本，二十四个顶端，每一个都分出精、尘、暗三种各自流出的脉，因此是七十二条。因此，从这些脉产生的，其明点流出的方式是相同的。心的八大脉是：不分离母等八脉，污垢流出的方式已于前述。精华主要是暗明点和风流出，因此命名为心脉。语的八大脉是：无过失母等，精华主要是尘流出，因此安立为语。身的八大脉是：具色母等八脉，主要是精液流出，因此称为身脉八脉。这七十二条脉，明点流出的方式不同，例如，不分离母主要是暗流出，但是从其分出的脉
English
are the feet. Ni is the essence of mucus. Sa is teeth and nails. Da is born from the ocean. Sthi is the essence of snow. Ta indicates camphor. Thus it is said. Blood, brain, dirt, skin, feces, self-arisen, urine, large flesh, fat, hair, feet, essence of excrement, teeth and nails, lungs, phlegm, semen. The meaning of the initial letter ra is blood, and the meaning of the final letter ta is semen. All that is in between arises from these two. The reason why semen and blood are the root is that when forming in the womb, they become the root of all other things. And now, when existing, blood is produced by food and so on, and from this, other things are produced. The essence of all transforms into semen, which is the basis of radiance, strength, and life. Moreover, in the Samputa and the Four Questions of the Goddess, it is unanimously said: Skin, blood, and flesh, it is said, are born from the mother. Bones, feet, and semen, it is said, are born from the father. It is said to be born from the white and red essences of the parents. Secondly, regarding how the essences reside in the general channels: It is said that the essence of bindu resides in this channel place, which refers to what needs to arise at the initial time. It is not actually poured into it, but rather the parts are present in a pervasive manner. These are also mentioned in the Vajra Garland: The constantly wondrous channels, twenty-four thousand, should be known to release semen. The first two lines are the same, it should be known to release blood. It should be known to release wind. The root of these channels, each of the twenty-four tips, separates into channels that release semen, dust, and darkness separately, thus there are seventy-two. Therefore, those that arise from these have the same way of releasing essences. The eight great heart channels are: the inseparable mother and so on, the way of releasing impurities has been explained above. The essence mainly releases dark essence and wind, therefore it is named heart channel. The eight great speech channels are: the flawless mother and so on, the essence mainly releases dust, therefore it is established as speech. The eight great body channels are: the embodied mother and so on, mainly releasing semen, therefore they are called the eight body channels. These seventy-two channels have different ways of releasing essences, for example, the inseparable mother mainly releases darkness, but the channels that branch out from it
Chinese
三者是精液、血液、黑暗三者各自流淌。由此，其他的也以此类推。心间法轮的四方脉中，虽然主要是风流淌，但也有少分四大种的极清净明点流淌。从各处流出五甘露的精华，对此，上师们认为从东南开始顺时针流出血液、精液、大肉、大小便。在《窍诀穗》中说，流出大便、小便、痰、血液，以及普遍的精液。由于流出形、声、香、味、触的精华，所以被称为供养脉。三种味道、独一（རྐྱང་，不知道怎么翻译）、中脉三种元素流淌，阿阇黎黑行者说：“从中引出，尘、力、黑暗之相。”在《桑布扎续》中详细地说：“力是身体，尘是语，黑暗是心的自性，力是精液，尘是血，从那生起的是黑暗。”等等说了许多。（《ཛཾ》+第三个）元素之主中脉中的明点是，从轮顶到轮底之间，被味道和独一束缚的中间，稍微有些空隙的地方被称为脉结的中央。那里，在心间，红白平衡，与俱生智慧一同产生的风热自性，被称为不坏风，一同存在，被称为不坏明点。在脐轮、喉轮和宝脉宫殿中，主要存在红色的成分。在顶轮、眉间和宝珠中，主要存在白色的成分。特别值得赞叹的是此处，即生殖器和明点。在《真实和合续》中引用的关于生殖器明点的教证是：“心间种子莲花，八瓣具心髓。其中种子脉，自性燃烧之火。如水树之花，悬挂而口朝下。其中种子勇士，如芥子之粗细。无坏吽之种子，如冰雹般滴落。有情众生之心喜，此说名为生殖器。老母之火形象，母猪说为明点。”这样说了。心间法轮的。