Chinese
这是关于成就悉地的七种特殊原因的阐述。第二，修行者的特征：誓言、食物乃至微小之处也毫不违犯；精进不懈，不生丝毫厌倦；对任何事都不生嗔恨，能忍受一切痛苦艰难，安住于大修行中；对本尊、神祇、仪轨、佛法和个人，信心、慈悲和三昧耶誓言片刻也不动摇；没有因睡眠昏沉等因素引起的非正知懈怠，如果这些条件都具备，就能迅速获得悉地。再者，四力梵行，在此处，普通世间神灵无法赐予悉地，所以要依靠罗刹之王、梵天等大神、具神通力的男女夜叉，以及真实成就的出世间神灵，获得成就的明咒师具有暖相和力量，即使是眼病平息咒等微小咒语也能成就，但不会产生悉地，所以必须是根本明咒。此外，那些梵行者也是咒师。如果心力弱小，就会出现障碍，所以必须具备强大的心力，能够看到许多住在虚空中的欲天，身体变得轻盈，能够随意享用非人的受用等。获得这些征兆。如果这位修行者以此来成就悉地，就能成就，所以应当努力修行。否则，如果这些条件不具备就开始修行，只会徒劳无功，反而会变得烦恼。第五，关于风的修习方法，有四种。首先是风的修习：学习从左边观看的姿势来充满（气），同样地，学习从右边观看的姿势来吸引风。额头的观看姿势，以及呼气（藏文：རེ་ཙ་ཀ），学习具有尘埃边缘的（藏文：སྟཻ་རྡུལ་མཐའ་ཅན་），通过观看鼻尖的姿势来学习具有宝瓶气的（藏文：བུམ་པ་ཅན་）。第二，风的特征是从脐轮产生所有的十种风，虽然如此，它们在各自的处所发挥作用。火轮有九百个，风轮也有九百个，同样地，水轮有九百个，大自在天的轮也有九百个。通过轮来运用心。从鼻孔流动的状态是火风，向上流动，以及风的风部。
English
This is an explanation of the seven special causes for attaining siddhi. Second, the characteristics of the practitioner: vows, food, even the smallest things are not violated; diligence is not diminished, and no boredom arises; no anger towards anything, and able to endure all suffering and hardship, abiding in great practice; faith, compassion, and the three samayas are not shaken for even a moment towards the deity, gods, rituals, Dharma, and individuals; and without laziness arising from causes such as sleep and drowsiness, if these conditions are complete, siddhi will be quickly attained. Furthermore, the four powers of pure conduct, in this case, ordinary worldly deities cannot grant siddhi, so one must rely on the king of the Rakshasas, great gods such as Brahma, male and female Yakshas with supernatural powers, and truly accomplished transcendent deities. The accomplished mantra practitioner has warmth and power, and even small mantras such as eye disease pacifying mantras can be accomplished, but they do not produce siddhi, so they must be root mantras. Moreover, those who practice pure conduct are also mantra practitioners. If the mind power is weak, obstacles will arise, so one must have great mind power, be able to see many desire gods dwelling in the sky, the body becomes light, and be able to freely enjoy the enjoyments of non-humans, etc. Obtain these signs. If this practitioner accomplishes siddhi in this way, it will be accomplished, so one should strive to practice. Otherwise, if one starts practicing without these conditions being complete, it will only be in vain and will become afflicted. Fifth, regarding the methods of wind practice, there are four. First is wind practice: learn to fill (the breath) by looking from the left, and similarly, learn to draw in the wind by looking from the right. The posture of looking at the forehead, and exhalation (Tibetan: རེ་ཙ་ཀ, re tsa ka), learn the one with dust-like edges (Tibetan: སྟཻ་རྡུལ་མཐའ་ཅན་, stai rdul mtha' can), and learn the one with vase-like breath (Tibetan: བུམ་པ་ཅན་, bum pa can) by looking at the tip of the nose. Second, the characteristics of wind are that all ten winds arise from the navel chakra, but they function in their respective places. The fire wheel has nine hundred, and the wind wheel also has nine hundred, similarly, the water wheel has nine hundred, and the wheel of the Great Powerful One also has nine hundred. The mind is used through the wheels. The state of flowing from the nostrils is fire wind, flowing upwards, and the wind part of the wind.
Chinese
即上方等等，水风在胸腔，土风在下方运行和存在。是。那些被归为元素的力量，各个位置的十种风，生命之风水分较多，从心间活动，与下行清扫风一起，被力量控制，从会阴处活动。上行风火分较多，在喉咙活动。遍行风空分较多，在全身各处活动。火和俱生风同处。土风分较多，在脐部活动等等。四个轮、五个轮、六个轮或十八个轮，全部都运行，各自行使各自的职责。哦。龙和乌龟等在脾脏，乐施，弓箭胜利者等也是如此。稻穗等等，发热，肺，乐施，肾脏等依次存在。是，即产生内部身体的作用。按照那个顺序，那些风在眼睛、耳朵和鼻子，舌头和身体的感官处存在，菩提心。产生执持、遍布和各自的意识，那些界增减。第三是风的门，同样地，顶门，眉间，脐部，尿道，肛门，眼睛，耳朵，鼻子，口，即身体的九个门。四个轮脉结连接是，四个城市，即每一个都有五种元素，或十种风的所有部分存在。那些和四个门是，是心间的四种元素之风运行，即语的四个门。心的门是殊胜的，即两个好，是心间的上下脉结，心的。低劣的坏的门是两种。也就是九个孔的风使粗身增长和减少，所以是身的门，语风等来往运行，所以是语的门，如果未修道时，心生起能取所取分别念，如果修道时，是生起乐空智慧的地方，所以安立为心的门。即中脉的上端和下端两个，两种解释中，眉间和顶门的两个门，说是拙火燃烧尽头的门。第四个是必要，是行者束缚的结合，打开脉结的门。从良好地整治渠道中。
English
That is, above and so on, water wind in the chest, earth wind runs and exists below. Yes. Those are classified as the power of the elements, the ten winds in each location, the life wind has more water, acts from the heart, together with the downward sweeping wind, is controlled by power, and acts from the perineum. The upward wind has more fire, and acts in the throat. The pervasive wind has more space, and acts throughout the body. Fire and co-existing wind are in the same place. The earth wind has more earth, and acts in the navel and so on. All four wheels, five wheels, six wheels or eighteen wheels run, and each performs its respective duties. Oh. Dragons and turtles etc. are in the spleen, giver, archer victors etc. are also like that. Rice ears etc., fever, lungs, giver, kidneys etc. exist in order. Yes, that is, it produces the function of the inner body. In that order, those winds exist in the eyes, ears and nose, tongue and body senses, Bodhicitta. It produces holding, spreading and respective consciousness, and those realms increase and decrease. The third is the door of wind, similarly, crown of the head, eyebrows, navel, urethra, anus, eyes, ears, nose, mouth, that is, the nine doors of the body. The connection of the four wheels and pulse knots is, four cities, that is, each has five elements, or all parts of the ten winds exist. Those and the four doors are, are the four elements of the heart that run, that is, the four doors of speech. The door of the heart is supreme, that is, two good, are the upper and lower pulse knots of the heart, of the heart. The inferior bad door is two kinds. That is, the wind of the nine holes makes the gross body grow and decrease, so it is the door of the body, the speech winds etc. come and go, so it is the door of speech, if not practiced, the mind arises with grasping and appearance, if practiced, it is the place where the wisdom of bliss and emptiness arises, so it is established as the door of the heart. That is, the upper and lower ends of the central channel, in the two explanations, the two doors of the eyebrows and the crown of the head, are said to be the door of the end of the burning of Tummo. The fourth is necessity, is the union of the practitioner's bondage, opening the door of the pulse knot. From well-repaired channels.
Chinese
如水顺利流淌一般，同样，通过各种风的运作来调理脉络，暂时会生病，产生一些神通的功德，身体舒展安乐，明点能够随意来往，最终在中脉中风和分别念止息，成就智慧身，从而使身体清净。诺。第六，讲述欢喜等智慧，首先讲述修行者，什么样的修行者堪能呢？即获得中脉，具有誓言，获得风的力量者。以“堪能”之词，表明并非普通的修行者。 重要的是，需要一位具有别解脱戒律者。最后也说：“居士或者沙弥，或者比丘，或者比丘尼都可以，但主要是指，并非一定要受持七种别解脱戒。之所以提及沙弥等，是为了遣除认为不适合梵行的邪分别念。”因此，依靠事业手印，与梵行戒律并不相违背，因为风能够束缚明点，并且具有如幻和空性的修习。依靠殊胜的比丘作为所依，通过依靠事业手印，能使比丘的戒律更加增上。第二，讲述处所，对于外道、声闻、无缘之人，必须严加保密。因此，在非常寂静的山中，或者自己出生的森林中，或者自己拥有的花园中，或者禅房中，或者村庄中都可以，住在自己的家中。第三，讲述明妃的特征，身体年轻，血肉丰满，具有青春，不超过十六岁，生殖器官没有损坏的少女，或者二十岁、二十五岁等，只要青春没有衰退，没有出嫁的女子。不到十二岁和超过五十岁者，除了特殊情况，不应依止。容貌美丽端庄，眼睛大而明亮，黑白分明，头发柔顺。黑色、黄色、红褐色或者长发。总的来说，对于密咒，特别是大乐的修行道路，如果对智慧生起坚定的信心，就应开始修习殊胜的欢喜之行，精勤修习四喜。明妃对今生的饮食、财富、言谈、权势等世俗享乐没有贪恋，具有强烈的出离心，并且对修习四喜的安乐非常向往，这样的人。
English
Just as water flows smoothly, similarly, by training the channels through various wind operations, one may temporarily become ill, generate some merits of clairvoyance, the body becomes relaxed and comfortable, the bindu can move freely, and ultimately, wind and conceptual thoughts cease in the central channel. By accomplishing the wisdom body, the body is purified. No. Sixth, explaining the wisdom of joy and so on, first explaining the practitioner, what kind of practitioner is capable? That is, one who has attained the central channel, possesses vows, and has obtained the power of wind. The term "capable" indicates that it is not an ordinary practitioner. Importantly, one needs to have the Pratimoksha vows. Finally, it is also said: "A layperson or a novice monk, or a fully ordained monk, or a nun is also fine, but mainly it means that it is not necessary to hold all seven types of Pratimoksha vows. The reason for mentioning novice monks, etc., is to dispel the wrong notion that it is not suitable for celibacy." Therefore, relying on the action seal does not contradict the vows of celibacy, because the wind can bind the bindu, and one has the practice of illusion and emptiness. Relying on a superior monk as the basis, by relying on the action seal, the monk's vows will be further enhanced. Second, explaining the place, it must be kept strictly secret from non-Buddhists, Shravakas, and those without fortune. Therefore, in a very secluded mountain, or in the forest where one was born, or in the garden one owns, or in a meditation room, or in a village, it is fine to live in one's own home. Third, explaining the characteristics of the consort, the body is young, the flesh is full, possessing youth, not exceeding sixteen years old, a young woman whose reproductive organs have not been damaged, or twenty years old, twenty-five years old, etc., as long as youth has not declined, a woman who has not married. Those under twelve years old and over fifty years old should not be relied upon except in special circumstances. The appearance is beautiful and dignified, the eyes are large and bright, with clear black and white, and the hair is smooth. Black, yellow, reddish-brown, or long hair. In general, for mantra, especially the path of great bliss practice, if one develops firm faith in wisdom, one should begin to practice the supreme joyful conduct, diligently practicing the four joys. The consort is not attached to worldly pleasures such as food, wealth, speech, power, etc. in this life, has a strong renunciation, and is very longing for the bliss of practicing the four joys, such a person.
Chinese
對於其他地方本性上不高興，僅僅見到具有修持密咒瑜伽的人就高興。出生，出生。特別是根脈好，樂大，分別念小這三者具備的話，就像用犁播種一樣，修行者的根脈清淨，生起樂和無分別念這三者會出現。像這樣依靠就能獲得結合的成就，也就是殊勝的成就。第四個是四喜的真實。解釋喜是：方便和智慧二者，身體以肉酒和精華的結合等極其滋養而具有力量。做了之後，說悅耳的愛語，做各種性行為，做出高興的樣子，以及歌舞等音樂。如前所述，互相擁抱和親吻，以及插入，拉陰莖。還有頰吻。以及帶有精子的花瓣，也就是蓮花、木棒、手指、舌頭、金剛杵、寶珠等物質的結合，從蓮花外面摩擦和攪動，在裡面攪拌和催促。智慧母全身顫抖和搖動，以慾望增長的勢力，心堅定而驕傲消失，喜悅，也就是行淫，勃起。並且，作為生起貪戀之樂的徵兆，眼睛半睜半閉，那時瑜伽士對自己的體驗。擁抱等身體的行為很多，但成果只有少許的樂，因為很小。在任何接觸的部分生起樂，是第一喜。上面看著，下面看著，觀察金剛蓮花。伴隨著精液的濕潤，蓮花根莖伸展，稍微張開，極其盛開。金剛杵伸展而膨脹，以緩慢的速度移動和進入。啊。智慧母的身體顫抖，呼吸和聲音粗重而變化，以及發出sita的聲音。也就是呻吟，從牙縫中顯露出冷氣。烏字是秘密的聲音高亢地發出。伴隨著熱度是指身體產生熱量。聲音消失。也就是詞句不變，說著聽不懂的貪戀之語。這樣，女子會獲得智慧。方便自身，身體的勞作大大減少，遍布全身的樂逐漸產生，是極喜悅。