English
Moreover, it is considered that the four chakras are named as such because they are the source of all experiential dharmas, the cessation of the six tastes, and the path for the descent of Bodhicitta. Sixth, the four schools each arise from the predominant activity of wind and mind in each of the four chakras. For example, the view, conduct, and meditation of the venerable Sthaviras arise from the accumulation of many conceptualizations where the wind and mind gather in the navel chakra. The meaning of the words is that the winds mostly reside and are stable in the navel chakra, and since the growth and decline of the body are caused by the wind, it becomes the place where the body is generated, hence Sthavira. The heart is the main place for conceptualization, and since it speaks of various doctrinal dharmas from there, the heart is Sarvastivada. Since the throat is the place where the six tastes are honored and revered, it is the Sammatīya, and since the cause of bliss, Bodhicitta, mostly resides in the crown, the crown is the Mahāsāṃghika. It is also said in the Hevajra Tantra: "Because the Nirmāṇakāya abides, the Sthavira abides in the Nirmāṇakāya chakra. Because the Dharma arises to be spoken, all exist in the Dharma chakra. Because all are honored in the throat, all are honored in the Enjoyment chakra. Because great bliss abides in the head, the Mahāsāṃghika is in the Bliss chakra. The division is spoken of as the body." Seventh, the small is one part of a bindu, the medium is two parts, the large is three parts, and the very large is four parts. From the power of these, the four distinctions of conceptualization or perception also arise. To grasp something as one, like grasping eye medicine as only black, is a small perception. Like being doubtful, it is two parts, which is medium. This stupa is now built by Lhachen in the past and will be destroyed in the future, like this, the perception of three different distinctions arises from one thing, which is large. The perception of many different distinctions arises from one thing itself, which is very large. The eighth and ninth will be explained below, because they appear in those chakras. Tenth, the uncommon union with the four joys will be explained below, here is the result.
Chinese
不应用于一切事物，而应用于属于有情众生的相续。产生同类果的业是脐轮风心的力量；同样，成熟果的业是心间；产生士夫作用果的造作是喉间；产生离系果的道修习是顶轮。这些风心的作用使它们努力于各自的业。第十一，脐轮是自我的处所，是拙火的良好处所；心间是拙火之外的不坏明点的处所，因此是其他良好处所；最初的燃滴稳固之时的处所是喉间，因此那是时之良好处所；产生智慧之因是顶轮明点的融化，因此顶轮是智慧的良好处所。第十二，从脐轮风心的作用中，在基础阶段产生执著自我的分别念，最终会持续不断地见到心的自性光明，那就是微细的自我。因此，脐轮是自我的座垫。心间风心的作用显现出作为他者的三界。金刚鬘中说：于心要之中，从自命之中，三界之中则无有他者，幻化风之三界，如梦之所梦而显现。如是风心之错觉显现三界，如梦境般显现。因此，秘密集会金刚鬘的宗义中，认为外境是量成立的，仅以此就直接遮止了。在《灯明》中，阿阇黎月称也说：如是，一切法在梦境显现之时，不住于心之外，如眼翳般显现的一切，皆是自心，除了自心之外，什么也没有。如是宣说，此外还有许多文句表明显现是心。因此，解释这位阿阇黎意趣的人们，应当谨慎行事。认为外境是量成立的，以及说心被风所驱动而显现为外境，这是非常矛盾的。之后，对于认为色等是实有物的观点，在四座中的其他座中所说的
English
It is not applied to everything, but to the continuum belonging to sentient beings. The action that produces a concordant result is the power of the navel chakra's wind-mind; similarly, the action that produces the ripening result is the heart chakra; the action that produces the result of the agent is the throat chakra; and the cultivation of the path that produces the separation result is the crown chakra. The function of these wind-minds causes them to strive in their respective actions. Eleventh, the navel chakra is the place of the self, and is a good place for tummo; the heart chakra is the place of the indestructible bindu other than tummo, so it is another good place; the place of the initial burning and dripping at the time of stability is the throat chakra, so that is a good time; the cause of the arising of wisdom is the melting of the bindu of the crown chakra, so the crown chakra is the goodness of wisdom. Twelfth, from the function of the navel chakra's wind-mind, at the base stage, the conceptual thought of grasping at the self arises, and ultimately, the clear light of the nature of mind is seen continuously, which is the subtle self. Therefore, the navel chakra is the seat of the self. The function of the heart chakra's wind-mind causes these three realms that appear as other to appear. From the Vajra Garland: In the essence, from one's own life, in the three realms there is no other, the three realms of illusory wind, appear like dreaming a dream. Thus, the appearance of the three realms as an illusion of wind-mind is said to appear like a dream. Therefore, in the system of the Guhyasamaja Vajra Garland, the assertion that external objects are established by valid cognition is directly refuted by this alone. In the Lamp Illuminating, the teacher Chandrakirti also said: As it is said, all phenomena do not abide outside of the mind at the time of seeing a dream, and whatever appears like a cataract is all one's own mind, and there is nothing other than one's own mind. Thus he said, and there are also many other expressions that assert that appearances are mind. Therefore, those who speak in explanation of the intention of this teacher should act with caution. The assertion that external objects are established by valid cognition, and the statement that the mind is moved by the wind and appears as external objects, is very contradictory. Then, regarding the view that form and so on are substantially existent, in the other seats among the four seats, what is said about the
Chinese
摧毁概念吧！在道位时，光明使其他显现止息，也是从心间的力量产生，所以是其他的座。咒语和续部的结合很多是从语言的力量成就而生。语言的处所也是喉咙，因此放在结合的座上。秘密的座是乐空无二的智慧，那本身从七万二千脉的菩提心在顶轮聚集并降落而产生，因此顶轮被放为秘密座。第十三是，所有咒语的根本是风，那本身也是跟随脐轮拙火，因此那是咒语的真如，以及在基础时显现为身体，以及取身的最初，以及中阴时生起等从心间做，以及生起次第时，坛城诸神也从那儿化现，风心的身也于彼成就，因此那是神的真如，以及依靠语言风的运作，梦境的境象种种产生，因此那与所依的坛城相似，因此被放为坛城的真如，智慧的真如是秘密座或如是之座，是上面所说的那样。第十四是，脐轮是慈悲，心间是慈爱，喉咙是喜，顶轮是舍，在那之中风心融入的智慧中，四无量自生。第十五是，一般而言，是依靠四天女的清净力而结合，但实际意义是，在各自凡夫的道上，使所有脉界都清净，在无二智慧的身上，虽然实际上没有脉界风三者，但仅是智慧本身的显现的那些是有的。在六地，六处连同对境都清净，那也是，在那智慧的身的六处显现的脉界风的显现分清净，从而脱离障碍，从那儿，那地的功德种种增长。从第七地开始，四轮都清净，因此在那地与度母的行为圆满结合，脐轮是方便，心间是愿，喉咙是力，顶轮是智慧这样结合，因为轮是四大种的处所，智慧的显现如四大种显现的那些清净，也依赖于脐轮等清净。
English
Destroy concepts! In the path stage, the cessation of other appearances by luminosity also arises from the power of the heart, so it is the seat of others. Many combinations of mantras and tantras arise from the accomplishment of the power of speech. The place of speech is also the throat, so it is placed on the seat of combination. The secret seat is the wisdom of non-duality of bliss and emptiness, which itself arises from the bodhicitta of the seventy-two thousand channels gathering and descending in the crown chakra, so the crown chakra is placed as the secret seat. The thirteenth is that the root of all mantras is wind, and that itself follows the tummo of the navel chakra, so that is the suchness of mantra, and appearing as the body at the base time, and the beginning of taking the body, and arising in the bardo, etc., are done from the heart, and in the generation stage, the mandala deities also emanate from there, and the wind-mind body is also accomplished there, so that is the suchness of the deities, and relying on the operation of speech-wind, various dream realm appearances arise, so that is similar to the mandala of support, so it is placed as the suchness of the mandala, the suchness of wisdom is the secret seat or the suchness seat, which is what was said above. The fourteenth is that the navel chakra is compassion, the heart chakra is loving-kindness, the throat chakra is joy, and the crown chakra is equanimity, and in those, from the wisdom in which wind and mind dissolve, the four immeasurables arise spontaneously. The fifteenth is that in general, it is combined by the power of purification of the four goddesses, but the actual meaning is that on the path of individual ordinary beings, all the channels and elements are purified, and on the body of non-dual wisdom, although there are actually no three elements of channels and wind, those that are merely the appearance of wisdom itself exist. In the six grounds, the six sense bases together with their objects are purified, and that is also, the appearance aspect of the channels and elements of wind appearing as the six sense bases of that wisdom body is purified, thereby becoming free from obscurations, and from there, the qualities of that ground increase in various ways. From the seventh ground onwards, the four chakras are purified, so on those grounds, the practice of the perfections is combined to be perfected, the navel chakra is skillful means, the heart chakra is aspiration, the throat chakra is strength, and the crown chakra is wisdom, because the chakras are the place of the four elements, the purification of those appearances that appear like the appearance of the elements of wisdom also depends on the purification of the navel chakra, etc.
Chinese
萨帕索。那些依靠行持而清净之理，如《文殊口授》中所说：念珠哈拉努布等，颜色和库匝拉等，知晓观察莲花之喜，首先应当彻底知晓。从“因此对于如此重大之事，不能如实进入的，对于所化众生，善逝以极喜等特征，显示后以此入于意义，以此证悟也容易并具足”之间。此亦是父续中未明说者，由母续之口诀而明示。第十六，脐轮佛眼，心间嘛嘛格，喉间白衣母，顶轮度母，由诸元素之精华气和明点安住，故说彼等是彼彼天女之清净。从脐轮有风和地界精华之明点安住，故彼为眼母，其余三者亦如是。如是说：地是名为眼，水界是嘛嘛格，白和度母名为，火和风中极著名。又，四天女显示四部手印，一般而言，莲花母是眼母部等，然于胜乐自宗，眼母示持纹母，嘛嘛格示莲花母，白衣母示海螺母，度母示象母，彼等轮之脉结解脱，故彼等手印各自被赞叹，彼等也各自具有清净彼等轮之能力，从彼等轮清净而获得属于四部的使女之会合，并且四轮之乐也与彼等所引之融乐相同，故彼等之融乐成为清净之因等，显示诸多意义。第二，有三三摩地、三业、三坛城、三身。第一，哪些风开始运行，是基础时的化身，享受者彼运行之如是者是报身，趋向止息者是法身。如是亦于《奥拉帕底》中说，法和圆满受用及化身是生且住而入，此之广释中，确定外内之二十四处，于彼处内之勇父瑜伽母脉明点气之
English
Sapasuo. The way to purify through relying on those practices, as stated in the "Oral Instructions of Manjushri": Rosaries, Haranubha, etc., Colors and Kutsala, etc., Knowing the joy of examining the lotus, One should first thoroughly understand. From "Therefore, for such a great matter, Those who are unable to truly enter, For those to be tamed, the Sugata, With characteristics such as great joy, Having shown, through this they enter the meaning, Through this, realization is also easy and complete." This is also what was not clearly stated in the Father Tantra, but was made clear by the oral instructions of the Mother Tantra. Sixteenth, the navel is Buddhalocana, the heart is Mamaki, the throat is Pandaravasini, the crown is Tara. Because the essence of the elements, wind and bindu, reside there, it is said that they are the purification of those goddesses. From the navel, the wind and the essence of the earth element reside as bindu, therefore she is Locana. The other three are also the same. It is also said thus: Earth is said to be Locana, The water element is Mamaki, White and Tara are named, Fire and wind are very famous. Also, the four goddesses indicate the four Mudra families. Generally, the lotus-holder is of the Locana family, etc. However, in the self-tradition of Chakrasamvara, Locana indicates the patterned mother, Mamaki indicates the lotus mother, Pandaravasini indicates the conch mother, and Tara indicates the elephant mother. Because the knots of those chakras are released, those Mudras are praised separately. And they also each have the power to purify those chakras. From the purification of those chakras, the assembly of the messenger goddesses belonging to the four families is obtained, and the bliss of the four chakras is also the same as the melting bliss drawn by them. Therefore, their melting bliss becomes the cause of purification, etc., showing many meanings. Secondly, there are three Samadhis, three actions, three Mandalas, and three Kayas. First, whichever wind begins to move is the Nirmanakaya of the base time. The enjoyer, that movement as it is, is the Sambhogakaya. Turning towards cessation is the Dharmakaya. Thus, it is also said in the Olapati that Dharma, perfect enjoyment, and emanation are born, abide, and enter. In the extensive explanation of this, the twenty-four places of outer and inner are identified, and there, the inner hero and yogini, the channels, bindus, and winds,