English
Having become, in an instant, the channels of two and seventy thousand, fiercely urging that instant, obtaining supreme true joy. In the center of those so-called Ali Kali, it abides in the form of a bindu. Initially, it appears as a wriggling form, the second is a sprouting form, the third is a trembling form, and the fourth is a round form. When the winds are urged, it transforms into a shape like a fish. After five months, from the seed, the five limbs fully arise. Hair, body hair, nails, and marks, arise in seven months. The senses and forms arise in eight months. In nine months, it is completely perfected, and in ten months, it possesses consciousness. The wriggling of the unmoving body, etc., is thus proclaimed. The meanings have been explained in detail above. The samadhi like an illusion is a body made only of wind and mind. If it is accomplished without dying completely, then one does not take birth in existence, hence it is said to be unknowing. Two and thousand, etc., indicate that the bindu that forms the body in the womb is the essence of the seventy-two thousand channels. Obtaining supreme true joy means that at this time, the wind slightly dissolves into the central channel, and the wind also tends to run equally. There, one obtains the four joys, so at the time when the seed has fallen into the womb, it changes again like the running of the initial wind. If it falls to the right, it is a male, if it falls to the left, it is a female, and if it stays in equal running, it becomes a hermaphrodite. The purification of these, from the Wheel of Time, etc., there are many different explanations in parts, but here death is the Dharmakaya, the bardo is the Sambhogakaya, birth is the Nirmanakaya, and the mind of the taker is the Mahasukha body. The state of fainting in the womb is the Dharmakaya, the arising of memory, etc., is the Sambhogakaya, and birth is the Nirmanakaya. The five stages of the womb and the five aggregates are also the purification of the five Tathagatas, deep sleep is the Dharmakaya, dreams are the Sambhogakaya, birth is the Nirmanakaya, and absorption is the purification of the Mahasukha body, etc. The summary of these is the way of entering the womb, the existence of birth, the measure of taking, the actions of the four elements, the number of months, and birth.
Chinese
之时与类别。这是对经文意义的正确区分。第三，确定的必要是：如果不详细了解脉、气、明点的体系，就不会了解入脉之法，气入、住、融的次第，以及按压脉之要处的方法，以及依靠地、水、火、风之次第来消除障碍和增进功德的方法。如果了解这些，就能轻易地做到这些。如果很好地了解了死亡和中有的体系，就能了解死亡作为道用的差别，以及现在也融入光明的方法。如果不了解中有和转生的次第，就不会了解进入轮回的方法。因此，很难详细了解与此相似的修习对治之法。如果了解这些，就能容易地了解它们，这是有必要的。第三是，四次第各自不共的共同证悟，然而会对许多续部产生定解。其中有三：确定一切法皆为自性的因；广说基果之清净；以及依赖于此的道之体性。第一，确定四轮之法；确定身语意之法；确定方便与智慧之法。这些身心共同的场合是，大成就者黑行师所著的《秘密真实极明》、第四次第和春之明点，除了详细地结合之外，很难确定。然而，如果简略地说出它们的结尾，第一是，一般来说，从各续部中宣说了无边四组之法，此处收集了适用的部分：四字，四手印，四元素之气，四近修支分，四谛，四部，四分，四刹那，四喜，四果，四殊胜或善或明，四座，四如是，四无量，四波罗蜜多，四天女。第一是，ཨེ་ཝཾ་མ་ཡ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）四字，脐轮为ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），心间为ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之相，喉间为མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为明点之相，顶轮为ཡ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字为空性之相。
English
The time and categories of. This is the correct distinction of the meaning of the scriptures. Third, the necessity of determining is: If you do not know the system of channels, winds, and bindus in detail, you will not understand the method of entering the channels, the order of the winds entering, abiding, and dissolving, and the method of pressing the key points of the channels, and the methods of relying on the order of earth, water, fire, and wind to eliminate obstacles and increase merit. If you understand these, you can easily do them. If you understand the system of death and bardo well, you will understand the difference between taking death as a path and the method of merging into luminosity even now. If you do not understand the order of bardo and rebirth, you will not understand the method of entering samsara. Therefore, it is difficult to understand in detail the antidotes to practice that are similar to this. If you understand these, it is necessary to understand them easily. The third is the common realization of the four stages themselves, which are uncommon, but will give certainty to many tantras. There are three of them: determining that all dharmas are the cause of one's own nature; extensively explaining the purity of the ground and result; and the nature of the path that depends on it. First, determining the dharmas of the four chakras; determining the dharmas of body, speech, and mind; and determining the dharmas of means and wisdom. These common occasions of body and mind are: The Great Accomplisher Nagarjuna's "Secret Reality Extremely Clear", the Fourth Stage, and the Spring Bindu, it is difficult to determine except for detailed combination. However, if we briefly state their endings, the first is that, in general, the infinite four-fold dharmas are taught from the various tantras, and here we have collected the appropriate parts: four letters, four mudras, four elemental winds, four stages of approach and accomplishment, four truths, four classes, four parts, four moments, four joys, four fruits, four supreme or good or clear, four seats, four suchness, four immeasurables, four perfections, four goddesses. The first is the four letters E-VAM-MA-YA: ཨེ་ཝཾ་མ་ཡ་（Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning）, the navel chakra is in the form of ཨེ་（Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning）, the heart is in the form of ཝཾ་（Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning）, the throat is མ་（Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning） in the form of a bindu, and the crown chakra is the letter ཡ་（Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning） in the form of emptiness.
Chinese
脐轮是近修，拙火于脐轮燃烧。因为脐轮接近大乐并且是近修。心轮是近成就，拙火在那里燃烧，是解开难以解开的脉结的，所以非常接近成就大乐。喉轮是成就，拙火在那里燃烧，脐轮的火和喉轮的火二者汇合，火变得非常强大，有立即成就融乐的能力。顶轮是大成就，拙火在那里燃烧，能真实地产生大乐。所说的近修成就四支的续部的真实含义也是，近修的禅定极善结合。上面引用的经文就是那个意思，殊胜菩提是风心融入空性，由此拙火燃烧。金刚生处是心轮的脉结解开时，生处的风融入金刚，即空性。咒语的自在是，在喉轮生起一切语的能力，是嗡字（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），即是启动它。自咒金刚持是，脐轮的拙火也说是咒语的自性，它和金刚持是心轮的明点。头饰上思维种姓之主的意思是，从ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：航）产生的菩提心被拙火带到顶轮。拙火到达顶轮时，产生具有燃烧和降滴特点的乐空，这是大成就。第五，由于位于脐轮的风心的作用，这些痛苦的有漏蕴显现，因此脐轮是苦谛。业从烦恼产生，由于心轮的风心的作用，产生烦恼，因此心轮是集谛。业和烦恼及其果的止息的智慧是喉轮的风心融入空性的作用，因此喉轮是灭谛。作意的特点，道之所缘的行相，都是风心汇聚于顶轮的心识显现的根本，因此顶轮是道谛。因为击中四个脉轮的关键，就能现量证悟四谛的含义，所以安立为四谛。又，仅仅结合拙火是，通过燃烧拙火等的努力而疲劳
English
The navel chakra is approach, the fierce fire burns in the navel chakra. Because the navel chakra is close to great bliss and is approach. The heart chakra is near accomplishment, the fierce fire burns there, it is what unties the difficult to untie knots of the channels, so it is very close to accomplishing great bliss. The throat chakra is accomplishment, when the fierce fire burns there, the fire of the navel chakra and the fire of the throat chakra combine, the fire becomes very strong, it has the ability to immediately accomplish melting bliss. The crown chakra is great accomplishment, when the fierce fire burns there, it can actually generate great bliss. The meaning of the tantra that speaks of the four branches of approach and accomplishment is also, the samadhi of approach is extremely well combined. The meaning of the scripture quoted above is that, supreme enlightenment is when wind and mind dissolve into emptiness, from which the fierce fire burns. The vajra birth place is when the knots of the channels of the heart chakra are untied, the winds of the birth place dissolve into vajra, that is, emptiness. The lord of mantra is, the ability to generate all speech in the throat chakra, is the syllable Oṃ (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: Om), that is, activating it. The self-mantra vajra holder is, the fierce fire of the navel chakra is also said to be the nature of mantra, and the vajra holder is the bindu of the heart chakra. The meaning of thinking of the lord of the family on the headdress is, the bodhicitta arising from Haṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Ham) is brought to the crown chakra by the fierce fire. When the fierce fire reaches the crown chakra, the bliss and emptiness with the characteristics of burning and dripping arise, this is great accomplishment. Fifth, because of the action of the wind and mind located in the navel chakra, these suffering contaminated aggregates appear, therefore the navel chakra is the truth of suffering. Karma arises from afflictions, because of the action of the wind and mind of the heart chakra, afflictions arise, therefore the heart chakra is the truth of origin. The wisdom of the cessation of karma and afflictions and their results is the action of the wind and mind of the throat chakra dissolving into emptiness, therefore the throat chakra is the truth of cessation. The characteristics of attention, the aspects of the object of the path, are all the root of the mind's appearance where wind and mind gather in the crown chakra, therefore the crown chakra is the truth of the path. Because hitting the key of the four chakras, one can directly realize the meaning of the four truths, so it is established as the four truths. Also, only combining the fierce fire is, tiring from the effort of burning the fierce fire etc.
Chinese
而且，因为是生起一切体验之法、遮止六味、菩提心降临之道，所以认为四个轮是这样命名的。第六，四个轮各自的风心作用较强，由此产生四个部的各自宗派。例如，圣者住持部等的见行修，就像是从脐轮风心聚集的分别念较多而产生的一样。词义是，风大多住在脐轮并且稳固，身体的生长衰退是由风来做的，因此成为身体生长的处所，所以是住持部；心间是分别念之所的主体，并且从那里说出各种宗派的法，所以心间是一切有部；因为是六味恭敬供养之处，所以喉咙是多恭敬部；以及安乐之因菩提心大多住在顶轮，所以顶轮是大众部。在《喜金刚》中也说：“何以故化身住持故，化身轮中住持也，法乃宣说生起之故，法轮之中一切有，何以故喉间皆恭敬，受用轮中皆恭敬，何以故大乐住于顶，安乐轮中大众也，部类名为身中说。”第七，小的是明点的一部分，中等是两部分，大的是三部分，大之大的是四部分。从那些的力量，分别念或概念也产生那四种差别。对于任何事物执着为一，比如对于眼药执着为仅仅是黑色，这是小的概念；像犹豫不决那样是两部分，是中等；现在这个佛塔是以前拉钦建造的，未来会毁坏，像这样从一个事物中产生三个不同差别的概念，这是大的；对于一个事物本身也产生多种差别的概念，这是大之大。第八和第九将在下面讲述，因为那些在那些轮中显现。第十，与不共的四喜结合将在下面讲述，这里是果