Chinese
虽然需要解释说，因为没有产生殊胜受生的原因，所以舍弃了根本。但如果按照通常的翻译来看，具有转变的种子和精髓清净的所依之解释，虽然是身体产生的四大根本，但如果没有显现存在，就无法受生。因此，受生的根本就是将容易转变的贪欲之行相的显现分别安立。像这样的翻译是符合意义的。那个根本取了身体，树干是，舍弃了罪恶，将中脉根安立为树干的形象装饰。身体的支分和细分，以及其他所有的脉和界，就是那个树干的枝条。顶轮的“ཧཾ”（藏文，हं，haṃ，哈）字不坏，是那个树干的花朵，连同种子的形象，以诗歌的形象产生，即安立。此处所说的形象，都应理解为有形之物的装饰。从中脉的树干向左分出单脉，向右分出罗玛脉。从那两者中，产生了众多的脉和气的安立，就像花园一样。那两个莲花花园位于左右两侧。此处从罗、单、中三脉的汇合中，应详细了解不可分母等剩余二十九脉，以及四轮等脉的分类。气也应了解十二时轮、六十坛城的降落方式，以及吉祥时轮中所说的，还有怙主和天女的气，金刚鬘中所说的等等。也应详细了解，因为在此的解释中也适当地引用了。因为已经在其他地方详细解释过了，所以在此不再赘述。关于“四瓣”，贝若和新译都翻译为“莲花四瓣，四根”。在所有这些脉中，最为主要的是顶轮，它是四瓣的。如果按照脉支来说，就是产生并利益其他脉轮的意思。如果按照根来说，也是产生者。虽然可以说落入同一个意义，但我觉得根和脉支的梵语不同。无论如何，以四瓣的顺序产生其他四个脉轮，即前面的瓣产生心轮，右边的产生喉轮，左边的产生眉间轮，后面的产生脐轮。首先是
English
Although it is necessary to explain that the root is abandoned because there is no cause for a noble rebirth. But according to the usual translation, it is said that the explanation of the basis of transformation, seed, essence, and purity, although it is the four roots of the body's origin, if existence does not manifest, it is impossible to take a body. Therefore, the root of taking a body is the manifestation of the appearance of desire that is easy to transform. This kind of translation is in accordance with the meaning. That root takes the body, the trunk is, abandoning sins, and the central channel root is arranged as the image of the trunk. The limbs and sub-limbs of the body, and all other channels and elements, are the branches of that trunk. The indestructible letter "ཧཾ" (Tibetan, हं, haṃ, seed syllable) at the crown of the head is the flower of that trunk, together with the image of the seed, born in the form of poetry, that is, established. Here, all the images mentioned should be understood as ornaments of tangible things. From the trunk of the central channel, the single channel branches to the left, and the Roma channel branches to the right. From those two, the arrangement of many channels and winds arises, like a garden. Those two lotus gardens are located on the left and right sides. Here, from the union of the Roma, single, and central channels, the remaining twenty-nine channels, such as the indivisible mother, and the classification of the channels, such as the four wheels, should be understood in detail. The winds should also be understood in detail, such as the twelve time cycles, the way the sixty mandalas descend, and what is said in the glorious Wheel of Time, as well as the winds of the Protector and the Goddess, and what is said in the Vajra Garland, etc. It should also be understood in detail, because it seems that it is also appropriately quoted in this explanation. Because it has already been explained in detail elsewhere, it will not be elaborated here. Regarding "four petals," Vairochana and the new translation translate it as "lotus four petals, four roots." Among all those channels, the most important is the crown wheel, which is the four petals. If it is according to the channel branches, it means to generate and benefit other channel wheels. If it is according to the root, it is also the generator. Although it can be said to fall into the same meaning, I think the Sanskrit words for root and channel branch are different. In any case, in the order of the four petals, the other four channel wheels are generated, that is, the front petal generates the heart wheel, the right one generates the throat wheel, the left one generates the eyebrow wheel, and the back one generates the navel wheel. First is
Chinese
产生并且之后有所助益。虽然显教中没有这样说，但是通过脐轮，实际上也获得了产生秘密轮。因为脉的最初生起之处是顶轮。最终所有的脉都融入顶轮。像这样融入的关键，只有这部论典中才明确地阐述了。如果问，所有脉的根本，那四个花瓣位于何处呢？位于大乐之处顶轮。因为结合六支等收摄为智慧的界，所以遍布一切。禅定也是虚空的界。进入所有支分和后来的生起的总括之中。这两个总括的支分，从顶轮的轮中关键之处产生。在顶轮中修习，就能掌握秘密的脉结。执持的时候，使秘密宝瓶的顶轮中的明点稳固。在三摩地的最后，必须使脉、界、风三者融入顶轮的理由，仅凭这一个关键就能理解。四瓣的次第，四脉支，位于大乐之处。仅仅这两句诗，也能使对时轮等众多续部产生定解，这真是太稀奇了！作为窍诀的论典，需要像这样能够解开续部意义的结。像窍诀和续部讲解相互矛盾，以及说是成就者的教言却与佛陀的教言相违背的情况有很多。在这争论的末期，对于无缘分者来说非常适合，但是对于具有甚深意义缘分的智者来说，就像仓库深处被不净之物充满一样。第三是，取了ཨེ་ཝཾ་（藏文，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是）的种子字之后，在莲花开放时，以蜜蜂的形象非常欢喜，勇士享用蜂蜜。意思是说，对此，舒格译师扎巴坚赞说，取ཨེ་ཝཾ་（藏文，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是）的文字种子，在莲花的花朵上，以做蜂蜜的形象，非常欢喜的勇士享用蜂蜜。这样念诵容易理解，只是语句稍微有些重复。对此的意义解释是，取了ཨེ་ཝཾ་（藏文，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是）父母的种子，莲花是子宫
English
It generates and subsequently benefits. Although it is not stated explicitly, the generation of the secret wheels is also obtained through the navel. Because the initial source of the channels is the crown chakra. Eventually, all the channels dissolve into the crown chakra. The key to this dissolution is clearly explained only in this treatise. If asked where the root of all channels, those four petals, are located, they are located in the great bliss place, the crown chakra. Because the union of the six limbs, etc., is the realm of wisdom, it pervades everything. Meditation is also the realm of space. It enters into the generality of all limbs and subsequent arising. These two general limbs arise from pressing the key point in the crown chakra. By meditating on the crown chakra, one masters the secret channel knots. When holding, one stabilizes the bindu in the crown chakra of the secret vase. At the end of samadhi, the reason why the three channels, elements, and winds must dissolve into the crown chakra can be understood by this one key. The order of the four petals, the four channel branches, are located in the great bliss place. These two lines of verse alone can give certainty to many tantras such as the Kalachakra, which is truly amazing! A treatise on instructions should be like this, capable of untying the knots of the meaning of the tantras. There are many instances where instructions and tantra explanations contradict each other, and where the words of accomplished beings are said to contradict the words of the Buddha. In this final age of strife, it is very suitable for those without fortune, but for the wise who have the fortune of profound meaning, it is like a storehouse filled with impure things. Thirdly, having taken the seed syllable ཨེ་ཝཾ་（藏文，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：Thus）, when the lotus flower opens, with the form of a bee, greatly delighted, the hero enjoys the honey. That is to say, Shudke Lotsawa Drakgyal says, having taken the seed of the letter ཨེ་ཝཾ་（藏文，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：Thus）, on the lotus flower, with the form of making honey, the greatly delighted hero enjoys the honey. Reciting it in this way is easy to understand, only the sentences are slightly repetitive. The explanation of this meaning is, having taken the seed of the parents ཨེ་ཝཾ་（藏文，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：Thus）, the lotus is the womb.
Chinese
安住处和，蜜蜂和寻香，以及极喜红白二者的中央，虽然解释为心是胜利者，但这在经文中并不明显。ཨེ་ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如前所述，是罗睺星和劫末之火。而且，这里是从安乐的方面来阐述的，所以与金刚ཧཾཀྵཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的体性相同。此外，在意识的境界中，当显现出令人心仪的形象时，使心完全执着，这是无身者的行为，是魔的事业。虽然令人心仪和执着二者是同一种物质，但却是所依和能依，以及境和有境的形态。通过了解它的自性，令人心仪的自性是具足一切相，执着的自性是不变的安乐。虽然二者也是境和有境，以及所依和能依的关系，但体性是一样的。对于这样的自性安乐，以及证悟它的智慧，称为无身金刚，即以金刚ཧཾ་ཀྵཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）来表示。如是说。像这样，ཨེ་ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）无身金刚，通过将无身之种子的漏乐习气融入相续，莲花，也就是脉轮完全开放的中央，心的形象如同蜜蜂，虽然以方式来说自性是不变的，但由于显现出变化安乐的极大喜悦而陶醉的心之蜜蜂勇士，以脉轮中心的无坏根本脉，嗅着明点的蜂蜜香味并品尝其味道。这是说，凭借具有变化安乐习气的力量，心安住在脉轮的明点上，使身心的联系不中断。因此，如果不舍弃身心所依能依的关系，就没有解脱，如果获得不变，就舍弃它，所说的所依能依的关系就是令人心仪和执着本身。对此，玛尔巴多瓦的语录注释中说，ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是脐轮和顶轮，ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是心轮和喉轮，将这些与莲花结合起来，将种子视为各个字母的明点，在脉轮交合之处，心之蜜蜂嬉戏。第四是，五大以种子，摄取而积聚产生，坚硬是地，湿润是水，热是焚烧而生，真实运动是风，安乐是虚空，完全圆满。
English
The place and, the bee and the gandharva, and in the center of the greatly joyful red and white, although it is explained that the mind is the victor, but that does not seem to be the meaning of the text. E-Vam, as explained above, is Rahu and the fire at the end of time. Moreover, since it is taught here from the aspect of bliss, it is of the same essence as Vajra Ham Kshah. Furthermore, when a pleasing appearance arises in the realm of the mind, making the mind completely attached is the work of the bodiless one, the work of Mara. Although the pleasing and the attachment are the same substance, they exist in the form of support and supported, and object and subject. By knowing its nature, the nature of the pleasing is to possess all aspects, and the nature of the attachment is unchanging bliss. Although the two are also object and subject, and in the manner of support and supported, their essence is the same. To such a nature of bliss, and to the wisdom that realizes it, is called the Bodiless Vajra, which is represented by Vajra Ham Kshah. It is said. Like that, E-Vam Bodiless Vajra, by taking the habit of the leaking bliss of the bodiless seed into the continuum, the lotus, that is, in the center of the fully expanded chakras, the form of the mind like a bee, although in terms of manner its nature is unchanging, that hero bee of the mind, intoxicated by the great joy of changing bliss, smells the fragrance of honey and tastes its flavor with the indestructible central channel of the chakra center. That is to say, by the power of having the habit of changing bliss, the mind abides in the bindu of the chakra, making the connection of body and mind unbroken. Therefore, if the relationship of body and mind as support and supported is not abandoned, there is no liberation, and if the unchanging is attained, it is abandoned, the relationship of support and supported that is spoken of is the pleasing and the attachment themselves. On this, a commentary on the sayings of Marpa Dowa says, E is the navel and the crown, Vam is the heart and the throat, and by combining these with the lotus, the seed is regarded as the bindu of each letter, and in the place where the chakras are in union, the bee of the mind plays. Fourth is: The five great elements with the seed, taken and gathered together are born, hardness is earth, wetness is water, heat is born from burning, true movement is wind, bliss is space, completely perfect.
Chinese
所有地上，天与非天皆由此生。意思是说，心的法性安住于原始的五种智慧中，其突发的垢染显现为五大的心。如《喜金刚》所说：“心乃一大，以五形而显现”，《大空性五字》也正是指此。五大的心，因受变易习气的润泽，故具有摄取其他粗大五大的能力。因此，五大的心被称为五大种，因为粗大的五大皆由此而生。因此，心摄取了那些五大的种子，并依此而受生。也就是依靠摄取其他相续的集合而生，即摄取了心的种子，种子摄取了粗大之物。如果以胎生为例，正如所说：“二根和合时，以触感坚硬之习气，地即由此而生。”因为地界的心被变易所润泽，父母在金刚莲花交合之际，体验到坚硬地界的滴露，由于变易同类的力量，父母明点的地界，以地界的识混合的方式，此识便会摄取粗大的地界。同样，如是配合种类，从菩提心精液的形态中，水界便会产生。如是父母体验到湿润的滴露，与水界的心相遇，便会摄取粗大的水界。如云“动摇则生暖”，体验到灼热暖意的滴露，与火界的心相混合，便会真实产生可烧可食的粗大火。明点从处所移动并前往莲花，风促成此，体验到风的滴露，与风的心相混合，便会摄取粗大的风。父母普遍体验到一切变易的安乐时，与中阴的虚空之心相混合，便会摄取粗大的虚空界，从而获得具有五大的粗大身体。如此，最初入胎之时，便摄取了这五者，