English
The three are the separate flow of semen, blood, and darkness. From this, the others can be inferred. In the four cardinal channels of the heart chakra, although mainly wind flows, there are also subtle particles of the four elements flowing. From the junctures flow the essence of the five nectars. Regarding this, the previous masters considered that blood, semen, large flesh, feces, and urine flow clockwise from the southeast. In the "Ear of Whispers" (Manngak Nyema), it is said that feces, urine, phlegm, blood, and generally semen flow. Because the essence of form, sound, smell, taste, and touch flows, it is called the offering channel. The three tastes, the singular (rkyang, meaning unclear), and the central channel, the three elements flow. Acharya Krishnacharya said, "From within that, draw out the aspects of dust, power, and darkness." This is explained in detail in the Samputa Tantra: "Power is the body, dust is speech, darkness is the nature of mind, power is semen, dust is blood, and darkness arises from that." And so on, many things are said. (《ཛཾ》+Third) The essence of the elements, the bindu within the central channel, is that from the top to the bottom of the wheel, bound by taste and singularity, the slightly empty space in between is called the center of the channel knot. There, in the heart, red and white are balanced, and together with the co-emergent wisdom, the nature of wind and heat, called the indestructible wind, exists together, called the indestructible bindu. In the navel chakra, throat chakra, and precious channel palace, the red element mainly exists. In the crown chakra, between the eyebrows, and in the jewel, the white element mainly exists. What is particularly praised here is the generative organ and the bindu. In the "True Union Tantra," the quote about the generative organ bindu is: "The seed lotus in the heart, with eight petals and essence. Within it, the seed channel, the fire of its own nature burns. Like the flower of a water tree, hanging with its mouth downward. Within it, the seed hero, as thick and thin as a mustard seed. The indestructible Hum seed, drips like hail. The heart's delight of sentient beings, this is said to be the generative organ. The form of the old woman's fire, the sow is said to be the bindu." Thus it is said. The heart chakra.
English
For both of these, they are also divided into sixteen and sixteen with the distinction of right and left. The knots above these sixteen chakras are the power bound by the single (kyang ma), so they are associated with the waxing moon; the knots below are the power bound by the Roma (ro ma), so they are associated with the waning moon. That is to say, they are the power of the root knot and the root veins, so they are placed in this way. In reality, only the thumb and so on are transferred. Secondly, for men, on the first day of the waxing moon, it starts from the right thumb of the foot; for women, it starts from the left thumb. On the waning moon, it starts from the left thumb of men and the right thumb of women. When combined with the veins, for both men and women, it starts from the left thumb to the sixteen such as the Non-Returning Mother, and from the right thumb to the sixteen such as Tummo. This is what the previous lamas said. However, it should be examined. In any case, on the first day, the essence of the letter ཨ་ (Tibetan, अ, a, A) appears as a bindu on the right thumb. On the second day, ཨཱ་ (Tibetan, आ, ā, Ā) appears on the instep. On the third day, ཨི་ (Tibetan, इ, i, I) appears on the thigh. On the fourth day, ཨཱི་ (Tibetan, ई, ī, I) appears on the secret place. On the fifth day, ཨུ་ (Tibetan, उ, u, U) appears on the navel. On the sixth day, ཨཱུ་ (Tibetan, ऊ, ū, U) appears on the heart. On the seventh day, རྀ་ (Tibetan, ऋ, ṛ, Ri) appears on the breast. On the eighth day, རཱྀ་ (Tibetan, ॠ, ṝ, Ri) appears on the hand. On the ninth day, ལྀ་ (Tibetan, ऌ, ḷ, Li) appears on the armpit. On the tenth day, ལཱྀ་ (Tibetan, ॡ, ḹ, Li) appears on the lips. On the eleventh day, ཨེ་ (Tibetan, ए, e, E) appears on the shoulder. On the twelfth day, ཨཻ་ (Tibetan, ऐ, ai, Ai) appears on the perineum. On the thirteenth day, ཨོ་ (Tibetan, ओ, o, O) appears on the cheek. On the fourteenth day, ཨཽ་ (Tibetan, औ, au, Au) appears on the crown of the head. On the fifteenth day, ཨཾ་ (Tibetan, अ, aṃ, Am) appears on the crown of the head, which they believe is located in the Roma. On the sixteenth day of the waxing moon, that is, when the growing part of the fifteenth is complete and the waning has not yet begun, the letter ཨཿ (Tibetan, अः, aḥ, Ah) in the form of a strong tsek (syllable-ending dot) dissolves into the central channel and pervades the entire body. These are the right side for men and the left side for women. Starting from the first day of the waning moon, the transfer from the thumb and so on is similar to the previous one. On the fifteenth day of the waning moon, it is said that the one located on the crown of the head mainly relies on the single (kyang ma). On the sixteenth day of the waning moon, the waning of the moon is complete, and until the growth has not yet begun, it remains pervasive throughout the body. This is the left side for men and the right side for women. The view that these two fifteenth days are located in Roma and single (ro kyang) is something that needs to be examined because a clear source has not been seen.
Chinese
应当如此行持。关于“迁转”的意义是，就像明点以其作用的纹路迁转一样，并非拇指的明点之流被加持而迁转。第三是，从内在菩提心的显现中，外在生起月亮，因此与十六月相、十六喜、加持之天女所主宰以及果位十六身之清净相合。将上下稳固的十六喜以上行和下行次第相合。关于天女的清净，如《喜金刚》中所说：“脉乃二二瑜伽母，于一一形相中宣说，独身罗摩皆颤动，称为无我瑜伽母。”将所说的次第相合。此处虽然经典中未明确阐述天女的清净，但上师们的口诀是：十二母神和身语意瑜伽母，每八位一组，共三组，总计为三，即十五位。第十六位是金刚亥母的清净。如果认为这与脉的结合方式不符，那么可以说，来源之处和作用之处二者的清净不同，还有许多其他情况，因此没有过失。又，从二十四脉中，将二二迁转一一相合。四空行母有两次迁转。有人认为，十五的白天是门隅母等全部享用，而十六的部分是亥母，因此没有矛盾，应仔细考察。此外，十六身是十六喜的果，因此应按照其次第相合。第二，关于身体安住、坏灭、形成的分类，从《时轮金刚》等经典中，将它们的清净相合，分类非常广，但此处不作阐述。略述此经典和口诀中出现的次第：在安住、坏灭、形成三种方式中，第一种是，与命气的运行方式相符地运行，是身体安住的因缘。由于气息如法运行，使涎、胆、风三者平衡，是身体安住的因。这些也主要由先前的业力所推动，也有由今生的善业等暂时因缘所转变的。为了使寿命长久安住
English
It should be practiced in this way. The meaning of "transference" is like the transference of bindus through the lines of their function, not that the stream of bindus from the thumb is blessed and transferred. The third is that from the appearance of the inner bodhicitta, the moon arises externally, and therefore it is combined with the purity of the sixteen lunar phases, the sixteen joys, the goddesses who bestow blessings, and the sixteen bodies of the fruition. Combine the sixteen joys of upper and lower stability in ascending and descending order. Regarding the purity of the goddesses, as stated in the Hevajra Tantra: "The channels are two and two yoginis, each described in various forms, solitary and trembling, called the selflessness yogini." Combine the stated order. Although the purity of the goddesses is not explicitly stated in the tantra here, the oral instructions of the lamas are: the twelve mothers and the body, speech, and mind yoginis, each group of eight, totaling three groups, that is, fifteen. The sixteenth is the purity of Vajravarahi. If it is thought that this does not match the way the channels are combined, it can be said that the purity of the place of origin and the place of function are different, and there are many other situations, so there is no fault. Also, from the twenty-four channels, combine the two-two transfers one by one. The four dakinis have two transfers. Some believe that the fifteenth day is when all the gatekeeper mothers enjoy themselves, and the sixteenth part is Varahi, so there is no contradiction, and it should be carefully examined. Furthermore, the sixteen bodies are the result of the sixteen joys, so they should be combined according to their order. Second, regarding the classification of the body's abiding, destruction, and formation, from the Kalachakra and other scriptures, combine their purities. The classification is very extensive, but it will not be explained here. Briefly describe the order that appears in this tantra and oral instructions: Among the three ways of abiding, destruction, and formation, the first is that running in accordance with the way the life force flows is the cause of the body's abiding. Because the breath flows properly, the balance of phlegm, bile, and wind is the cause of the body's abiding. These are also mainly driven by previous karma, and there are also temporary causes such as virtuous deeds in this life that transform them. In order to make life abide for a long time
Chinese
趋入之方法。 以明咒、药物和瑜伽之力量成就，于续部中亦多有宣说。 第二方面，于金刚空行母和律生等中，有内外死亡之预兆的分类，特别是关于内风之预兆，有确定和不确定，以及日月和增长之死亡预兆等诸多宣说。应从续部和口诀中了解，此处因文字繁多而畏惧。 死亡之时，应知诸界融入光明之征兆。 色蕴融入光明，一切肢体变细，身体变得虚弱。 镜智融入，心识变得不清晰。 地界融入，诸门变得干燥。 眼根融入，眼睛闭合。 色融入，光彩消失。 乃是遍照尊之部类融入光明。 受蕴融入，风胆等之感受不再体验。 平等性智融入，不再忆念三种感受。 水融入，口水和鼻涕以及尿液和精血干燥。 耳朵融入，听不到外面的声音。 境声融入，听不到自己身体的声音，乃是宝生部。 识蕴融入，诸识变得不清晰。 妙观察智融入，不再忆念名字。 火融入，食物不消化。 鼻子融入，上行气缓慢运行。 香融入，感觉不到气味，乃是莲花部。 行蕴融入，无法从事活动。 成所作智融入，不再忆念活动和需要。 风融入，十风从各自的位置移动。 舌头融入，舌头变得粗大和短小，根部变为青色。 味融入，不再体验六味，乃是事业部。 这些是二十种粗大融入之方式。 内部四大精微融入之方式是： 地融入水，无法移动和支撑，感觉身体下沉，内征兆出现如肉汁。 水融入火，口鼻干燥，舌头缩入，内征兆出现如烟雾。 火融入风，热量从末端收缩，内征兆出现如萤火虫。 风融入虚空，外呼吸停止，内征兆出现如灯火。 在这些之中，识蕴和空界以及法界智和身根以及所触融入。 在那之后
English
The method of entering. Accomplishing through the power of mantras, substances, and yoga is also extensively taught in the tantras. Secondly, in Vajra Dakini and Domjung, etc., there are classifications of external and internal signs of death. In particular, regarding the signs of internal winds, there are definite and indefinite signs, as well as the sun and moon, and extensive teachings on increasing signs of death. These should be understood from the tantras and oral instructions, but here I fear the length of the text. At the time of death, one should know the signs of the elements dissolving into clear light. As the form aggregate dissolves into clear light, all limbs become subtle and the body becomes weak. Mirror-like wisdom dissolves, and the mind becomes unclear. The earth element dissolves, and the orifices become dry. The eye faculty dissolves, and the eyes close. Form dissolves, and radiance diminishes. These are the types of Vairochana dissolving into clear light. The feeling aggregate dissolves, and the sensations of wind, bile, etc., are no longer experienced. Equality wisdom dissolves, and the three feelings are no longer remembered. Water dissolves, and saliva, mucus, urine, and semen dry up. The ear dissolves, and external sounds are not heard. Object-sound dissolves, and the sound of one's own body is not heard; this is the Ratnasambhava family. The perception aggregate dissolves, and perceptions become unclear. Discriminating wisdom dissolves, and names are no longer remembered. Fire dissolves, and food is not digested. The nose dissolves, and the upper wind moves slowly. Smell dissolves, and odors are not sensed; this is the Padma family. The formation aggregate dissolves, and one is unable to engage in activities. Accomplishing wisdom dissolves, and activities and needs are no longer remembered. Wind dissolves, and the ten winds move from their respective places. The tongue dissolves, and the tongue becomes thick and short, and the root turns blue. Taste dissolves, and the six tastes are no longer experienced; this is the Karma family. These are the twenty coarse ways of dissolving. The way the subtle inner four elements dissolve is as follows: Earth dissolves into water, and one is unable to move or support oneself, and one feels the body sinking. The inner sign is like gravy appearing. Water dissolves into fire, and the mouth and nose dry up, and the tongue retracts. The inner sign is like smoke appearing. Fire dissolves into wind, and heat gathers from the extremities. The inner sign is like a firefly appearing. Wind dissolves into space, and external breathing ceases. The inner sign is like a butter lamp appearing. In these, the aggregate of consciousness, the space element, the Dharmadhatu wisdom, the body faculty, and tangibles dissolve. After that