Chinese
详细地讲述了过程。在道位时，风和明点从各自的自性处融入到仲脉中，使一切支分之风得以出入运用，这三者必须依赖手印道。七万二千脉的明点融化，稳固在秘密处顶端，因为它们在那里融入。因此，风被计算，明点也随之融入。因此，任何风都从七万二千脉中产生，各自的脉之根本处，二十四脉的出入运用三者的最初进入是结合，享受者是坛城胜王，从融入中称为胜王。所有这些最终在同一时间从秘密莲花进入中脉，进行出入运用三者，也与此相同。无论最终取出哪个圆满次第，都是一样的。这三种三摩地会完整地出现。第二是，迎请本尊、祈请降临和安住这三者的决定性意义是：风进入内部是迎请，向外出去是祈请降临，停留是安住。通过完成这些的金刚念诵，就能成就它们的利益和悉地等。本尊也以那种方式真实地被劝请，从而加持。即使没有咒语续部的仪轨，也从这个圆满次第中产生。生起、融入、安住三者是咒语的自性。在续部中，金刚念诵有三个字、两个字和六个字等等，所说的所有这些的关键就在于此。如果与明点结合，拙火使明点从顶轮滴下是迎请，遍布整个身体是祈请降临，明点在各个脉轮中，在上降下稳的阶段使其稳固是安住。理由与上述相同，如果与风结合，迎请是化身，祈请降临是报身，安住是法身。如果与明点结合，迎请是报身，祈请降临是化身，安住是法身。第三是，脉身的坛城，风语的坛城，明点意的坛城。或者，因为是安乐之因，所以明点是语报身，风心是意法身，像这样结合也是可以的。第四是，无分别法
English
The process was explained in detail. At the stage of the path, the winds and bindus, from their respective intrinsic natures, dissolve into the central channel, allowing the winds of all limbs to enter and be utilized. These three must rely on the path of mudra. The melting of the bindus of the seventy-two thousand channels, stabilizing at the tip of the secret place, is because they dissolve there. Therefore, the wind is counted, and the bindu also dissolves accordingly. Thus, any wind arises from the seventy-two thousand channels, each with its own root location of the channels. The first entry of the three functions of entry, use, and empowerment into the twenty-four channels is union. The enjoyer is the supreme mandala lord, and from dissolution, it is called the supreme lord. All of these ultimately enter the central channel from the secret lotus at the same time, performing the three functions of entry, use, and empowerment, which is the same as this. No matter which completion stage is ultimately extracted, it is the same. These three samadhis will arise completely. The second is, the definitive meaning of inviting the deity, requesting descent, and abiding, which are three: wind entering inward is inviting, going outward is requesting descent, and remaining is abiding. By accomplishing the vajra recitation of these, one can accomplish their benefits and siddhis, etc. The deity is also genuinely urged in that way, thereby bestowing blessings. Even without the ritual of mantra tantras, it arises from this completion stage. The three of arising, dissolving, and abiding are the nature of mantra. In the tantras, the key to all that is said about vajra recitation with three syllables, two syllables, and six syllables, etc., lies in this. If combined with bindu, the dropping of bindu from the crown chakra by tummo is inviting, pervading the entire body is requesting descent, and stabilizing the bindu in each chakra, making it stable in the stage of ascending and descending, is abiding. The reason is the same as above. If combined with wind, inviting is the nirmanakaya, requesting descent is the sambhogakaya, and abiding is the dharmakaya. If combined with bindu, inviting is the sambhogakaya, requesting descent is the nirmanakaya, and abiding is the dharmakaya. The third is, the mandala of the nadi body, the mandala of wind speech, the mandala of bindu mind. Or, because it is the cause of bliss, bindu is speech sambhogakaya, and wind mind is mind dharmakaya, combining it in this way is also acceptable. The fourth is, non-conceptual dharma.
Chinese
身。 আনন্দ报身。 显现化身或明点化身。 特别是，在道位时，心间的浓厚睡眠是法身。 喉间的梦境是圆满受用身。 脐间醒觉是化身。 这也是它和它的明点与风的显现。 通过对这些要点的击打，可以显现道位的三身。 因为这些是从基位的三身的显现中产生的，所以将这些安立在那些之中。 就像那样，三身在身体之内，应当在轮的中央宣说。 这样说过，头顶是大乐本身。 这样也说过。 因此，头顶是基位漏乐和道位四喜的特殊智慧的生处或因。 因此，至尊洛扎玛尔巴尊者说，风心在浓厚睡眠时位于心间，梦境时位于喉间，醒觉时位于脐间，男女交合时位于头顶，因此依次光明和梦境和幻身和事业印的诀窍都需要安住在那些之中，这是非常重要的。 这样，凡是与法身相关的都是心，凡是与报身相关的都是语，凡是与化身相关的都是身的法，以及身是单脉，语是若玛脉，心是中脉的法，而且那些若玛脉的门与喉咙相连，单脉的门与脐相连，以及度提脉的位置是心间，因此与三轮相连而安住，因此必须在自身上确定。 第三，阿里的母音和嘎里的子音两种。 字母两种，方便智慧两种，门两种，智慧两种，所境和根识两种以及它们的延伸。 第一种是，字母的声音各自不明显，仅仅是产生字母的表达的基础的脉、风、明点，从中产生语的表达的元音，以及在字母的音声中明显显现的有身者们，是产生辅音的。 其中，产生元音的脉字在基位时是单脉的作用者，产生辅音的那些是若玛脉的作用者。 脐和喉是红色成分较多，因此与若玛脉相关，头顶和心间是白色成分较多，因此不与单脉相关吗？ 字母的分类是颠倒产生的。
English
Body. The Sambhogakaya of bliss. The Nirmanakaya of manifestation or the Nirmāṇakāya of bindu. In particular, at the time of the path, thick sleep in the heart is the Dharmakaya. Dreams in the throat are the Sambhogakaya. Awakening in the navel is the Nirmāṇakāya. That is also the appearance of it and its bindu and wind. By striking those points, the three bodies of the path are manifested. Because those arise from the appearance of the three bodies of the base, those are placed in those. Likewise, the three bodies within the body should be spoken of in the center of the wheel. It is said that the great bliss itself is on the crown of the head. It is also said that the crown of the head is the place or cause of the birth of the bliss of ejaculation of the base and the special wisdom of the four joys of the path. Therefore, Jetsun Lhodrak Marpa said that the wind-mind resides in the heart during deep sleep, resides in the throat during dreams, resides in the navel during wakefulness, and resides in the crown of the head during male-female union. Therefore, the instructions of luminosity, dreams, illusory body, and action seal must reside in those places in order. This is very important. Thus, everything related to the Dharmakaya is mind, everything related to the Sambhogakaya is speech, and everything related to the Nirmāṇakāya is the nature of the body. The body is the nature of the single channel, speech is the nature of the rasana channel, and mind is the nature of the central channel. Also, the door of the rasana channel is connected to the throat, the door of the single channel is connected to the navel, and the place of the dhuti is the heart. Therefore, it is connected to the three wheels and abides, so it must be determined in one's own body. Third, the two Ali vowels and Kali consonants. Two letters, two methods and wisdoms, two doors, two wisdoms, two objects and senses, and their extensions. The first is that the sounds of the letters are not clear individually, but only the root-wind-bindu from which the basis of the expression of the letters arises, from which the vowels of the expression of speech arise, and those with bodies that clearly appear in the tone of the letters generate the consonants. Among them, the root letters that produce vowels are the agents of the single channel at the base, and those that produce consonants are the agents of the rasana channel. The navel and throat are mostly red, so they are related to the rasana channel, and the crown and heart are mostly white, so they are not related to the single channel? The classification of letters arises in reverse.
Chinese
如果这样，对于白红二者来说，仅仅是一个帮助另一个，并不是种类相同，所以能起作用和被起作用的，主要是因为脉的种类不同。因此，具有红色脉的脐轮和喉轮是单脉的作用，而具有白色脉的心轮和顶轮与罗摩相连，这并不矛盾。第二，ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）和ཝཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：旺）二者与四个脉轮相连，这之前已经说过了。从各个脉轮分出的脉也都被根本的脉轮所包含，所以应该按照这个道理来连接。第三，在轮回的时候，所取之境是智慧，即罗摩，能取之境是方便，即单脉，与它们结合，是因为它们产生分别念。此外，单脉产生乐，所以是智慧；罗摩产生境的显现，所以是方便，以无别的方式来增广。在道位的时候，它们的法则是ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）持有罗摩的法，ཝཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：旺）持有单脉的法。第四，二门的差别上面已经说过了，再次，向外走的是上面的门，即与罗摩相连的顶轮；下面眉间或者气和明点在里面安住的是与单脉相连的。第五，在《奥拉帕蒂》中说：智慧是有所缘和无所缘的。有所缘的是如来出息，即轮回。无所缘的是金刚持的出息，即涅槃。这样说，在基础位的时候，从心的角度安立的乐和显现二者之前已经说过了。从身体的角度来说，五甘露的精华是乐的所依，所以是金刚持的出息；二十四脉等降落是部分不同的各种成就之因，所以是如来的出息。道位的时候，如所说：说乐出息，清净的身体没有过失。这样说，本尊的形象自然显现，以及脉、气、明点有所缘等是乐逝出息，智慧乐空无二的智慧是金刚萨埵出息。在果位上，将无二的智慧之身和现前菩提的乐依次安立。有所缘的ཝཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：旺）和无所缘的ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）。
English
If so, for the white and red, just one helping the other, not being of the same kind, so what can function and be functioned upon is mainly because the types of channels are different. Therefore, the navel and throat chakras with red channels have the function of the single channel, and the heart and crown chakras with white channels are connected to Roma, which is not contradictory. Second, the two, E (藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶) and Vam (藏文，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：旺), are connected to the four chakras, which has been said before. The channels that branch out from each chakra are also contained by the root chakra, so they should be connected according to this principle. Third, in the time of samsara, the object to be grasped is wisdom, i.e., Roma, and the grasper of the object is means, i.e., the single channel, and they are combined because they generate conceptual thoughts. Furthermore, the single channel generates bliss, so it is wisdom; Roma generates the appearance of objects, so it is means, and it is expanded in an undifferentiated way. In the path stage, their dharmas are that E (藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶) holds the dharma of Roma, and Vam (藏文，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：旺) holds the dharmas of the single channel. Fourth, the difference between the two doors has been explained above. Again, what goes out is the upper door, i.e., the crown chakra connected to Roma; the lower one, between the eyebrows, or the air and bindu dwelling inside, is connected to the single channel. Fifth, in the Olapati it says: Wisdom is with and without object. With object is the exhalation of the Tathagata, i.e., samsara. Without object is the exhalation of Vajradhara, i.e., nirvana. Thus, in the base stage, the two, bliss and appearance, established from the aspect of mind, have been explained before. From the aspect of the body, the essence of the five amritas is the support of bliss, so it is the exhalation of Vajradhara; the falling of the twenty-four channels, etc., is the cause of various different accomplishments, so it is the exhalation of the Tathagata. In the path stage, as it is said: Saying bliss exhalation, the pure body is without fault. Thus, the form of the deity naturally arises, and the channels, air, bindu with object, etc., are the bliss gone exhalation, and the wisdom of wisdom bliss emptiness non-duality is the Vajrasattva exhalation. In the fruit stage, the non-dual wisdom body and the bliss of manifest enlightenment are established in order. Vam (藏文，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：旺) with object and E (藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶) without object.
Chinese
需要了解从意的轮涅槃中产生的以及其智慧显现的方式。第六，在《奥拉帕蒂》中说：“菩提心是眼等六根。”因此，眼根与脉、气、明点结合是地精的清净。在心的上方，如此显现的明亮部分远离污垢，由此果实成就为地精的自性。那时，显现为色法也完全清净，成为明妃色金刚。其余的也应如此类推。因为是所取境和能取境的法，所以唉വം（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的结合方式如前。因此，在俱生自成中，莲花明妃也说：“佛陀自性于身中，不能获得成就乐，夺取自性之盗贼，难道未造彼之罪？此等自性于他者，于他者中则分别，夺取自性之盗贼，难道未造彼之罪？”以及“身住非从身所生，二种分别已舍弃，以遍及与所遍及，真实安住于一切。”意思是说，对于安住在身上的大乐不坏，以及将一切显现为自和他者的分别，这些都损害了身心以佛性清净的本性，因此积累了罪业，也就是造作了恶行。一切显现都是从心的习气力量显现，心中有什么习气就在身体中成熟，对此进行要害打击，这些习气就转变为结合的方法。在吉祥正结合的《桑布扎》中说：“从身之外的佛陀，被无知所覆盖之理。”使其具有所说的能力。阿雅提婆论师在《一木难解》中也说：“外境如是自性，供养安住于身的诸神。”等等，直到“咒士若行于外境，百千俱胝劫数中，修持亦不能成办。”意思是说，如果不了解像这样的内在真如，而对外境之神执着地供养，也不会获得成就。第二，是蕴界的清净，智慧的清净，脉界的清净。这些全部