English
Regarding the aggregates, the vajra is just the mind. The body is the aggregates, etc., and the vajra is that itself. Likewise, the body is that itself. "Du" means what is the number of channels. Showing the number of thirty-two channels is the answer to the question. The so-called thirty-two bodhicittas means that these thirty-two channels are visualized as the forms of the deities, and from the wisdom bodhicitta with the nature of skillful means and wisdom, the practitioner obtains the flow of bodhicitta through practice. Therefore, this is answering the question from the perspective of action. Regarding "great bliss" etc., great bliss is abiding in the great bliss without outflows, and nothing else can be practiced. The place where great bliss abides is the body. How it flows and runs from its own position, thereby carrying out continuous activities, is related to those channels. In this special way, it is answering the question. Among these channels, which are the main ones? What is said is expressed with three names. Among them, "rkyang ma" etc., clearly explain the position. The so-called "rkyang ma wisdom nature" is located on the left. "Roma" with skillful means, because it is located on the right. The "central channel" is located in the middle of the eyebrows. What is said is: "Their left and right ends, and the three central channels are the main positions." Severing the grasped and the grasper. What is said is that these three channels, through their common and special respective activities, are spoken for the purpose of the flow of bodhicitta. "Immovable" etc. Or, the crown of the head is the place of bliss, because the bodhicitta, which is the cause of realizing great bliss, abides there. Abiding and flowing there, thereby carrying out their respective activities. Among these thirty-two channels, the three channels are the main ones. The rest is as before. Or, the statement "how many channels" is the best, combined with the thirty-two channels. The words spoken by the Bhagavan are combined with the previous "thirty-two channels." Therefore, the meaning is this, the thirty-two channels of Vajradhara
Chinese
询问那两个脉有多少根脉。世尊在宣说了三十二脉等之后，以菩提心等词语作为对世尊提问的回答。月亮降临，是因为变成了安乐之因。月亮是阿等字母，以及时间的组成部分，即月亮和太阳，都是从界中产生的。现在再次详细解释这三十二脉的名称，作为对提问的回答，就是“不退转”等。单脉等显示最初就主要获得，从安住于中央的无我中完全清净，从清净的坛城中央安住中产生。什么是断魔者呢？迦多衍那和断魔者只是名称上的差别。以“那些”等词语说明，回答了关于自性的提问，即“三有圆满”。圆满就是圆满，即具有圆满成熟。以其自性而言，脉本身就是圆满。意思是说，在身体等三有中圆满，就是圆满成熟。三有以三脉的自性而言，就是圆满的意思。这就像从种子变成嫩芽的形状一样。一切，是指完全包含毛发等的意义。能取和所取，是指以能取和所取来近似表示，即一切常与无常等都近似包含。那么，在何时舍弃能取和所取之后，为何诸佛等还能进行利益众生的事业呢？回答说：“或者”等，即以慈悲大爱来亲近一切众生的方法就是一切。因此，事物就是意义。因此，就是相。考察，是指孩童们将能取和所取视为真实，因此，考察就是能取和所取的相状的同义词。因此，这将表明，如同非真实的意义如幻象一般，意义的相状是从智慧中产生的。同样，脉的相状也是如此。
English
The question was asked as to how many roots these two channels have. After the Blessed One spoke of the thirty-two channels and so forth, the words following, such as the mind of enlightenment, were made as an answer to the Blessed One's question. The falling of the moon is because it has become the cause of happiness. The moon is the letter A and so forth, and by the nature of the parts of time, the moon and the sun, that is, from the elements. Now, again, explaining in detail the names of these thirty-two channels, to be done as an answer to the question, is "non-regression" and so forth. The single channel and so forth show that it is mainly found at the very beginning, completely purified from the selflessness dwelling in the center, arising from dwelling in the center of the pure mandala. What is the cutter of demons? Katayana and the cutter of demons are different only in name. By "those" and so forth, it is said in response to the question about nature, that is, "completely transformed into the three existences." Completely transformed is completely transformed, that is, having complete maturity. By its nature, the channels themselves are completely transformed. The meaning is this: being completely transformed into the three existences such as the body is becoming completely mature. The meaning of completely transformed is that the three existences are by the nature of the three channels. That is like the shape of a sprout from a seed. "All" means the meaning of completely including hairs and so forth. Grasping and holding means approximating by grasping and holding, that is, all that is permanent and impermanent and so forth are approximately included. Then, when grasping and holding are abandoned, why do the Buddhas and so forth still perform the work of benefiting beings? The answer is: "Or," and so forth, that is, the method of great compassion that brings all sentient beings close is everything. Therefore, things are meanings. Therefore, it is a characteristic. Examination means that children regard grasping and holding as real, therefore, examination is a synonym for the aspect of grasping and holding. Therefore, this will show that just as the unreal meaning is like an illusion, the aspect of meaning is produced from wisdom. Similarly, the aspect of the channels is also so.
Tibetan
ཛིན་པ་ལ་སོགས་པས་སྦྱོར་བའི་བརྟགས་པ་རྣམ་པར་དག་པའི་རྣམ་པ་ཕྱག་རྒྱ་ཆེན་པོ་ལ་སོགས་པའི་དོན་གྱི་བྱ་བ་བྱེད་པ་ལ་འགལ་བ་མེད་པའོ། །དེ་རྣམས་ནི་གནས་སོ་སོའི་བྱེད་པས་བྱ་བ་ཡང་གཞན་ནོ་ཞེས་འདྲི་ན་དེའི་ལན་དུ་གཞན་མ་ཡིན་ནོ་ཞེས་ང་སྨྲའོ། །གནས་དང༌། ལས་དང༌། ཉེ་བར་བསྟན་པ་བརྗོད་པ་ནི་དེ་ལ་མི་ཕྱེད་མ་ནི་མཚོག་མར་གནས་ཏེ་སོ་དང་སེན་མོ་འབབ་པའོ། །ཕྲ་གཟུགས་མ་ནི་སྤྱི་གཙུག་ཏུ་གནས་ནས་སྐྲ་དང་བ་སྤུ་འབབ་པའོ། །བཟང་མོ་ནི་རྣ་བ་གཡས་པར་གནས་ཏེ་པགས་པ་དང་དྲི་མ་འབབ་པའོ། །གཡོན་པ་མ་ནི་རྒྱབ་ཀྱི་སྒལ་ཚིགས་སུ་གནས་ཏེ་ཤ་འབབ་པའོ། །མི་ཐུང་མ་ནི་རྣ་བ་གཡོན་པར་གནས་ཏེ་རྒྱུས་པ་འབྱུང་བའོ། །རུས་སྦལ་སྐྱེས་མ་ནི་སྨིན་མའི་དབུས་སུ་གནས་ཏེ་རུས་པ་འབྱུང་བའོ། །སྒོམ་པ་མོ་ནི་མིག་དག་ལ་གནས་ཏེ་མཁལ་མ་འབྱུང་བའོ། །དབང་བསྐུར་མ་ནི་དཔུང་པའི་རྩ་བར་གནས་ཏེ་སྙིང་འབྱུང་བའོ། །སྐྱོན་མ་ནི་བྲང་དུ་གནས་ཏེ་མིག་དག་འབྱུང་བའོ། ། འཇུག་མ་ནི་ནུ་མ་དག་ལ་གནས་ཏེ་མཁྲིས་པ་འབྱུང་བའོ། །མ་མོ་ནི་ལྟེ་བ་ལ་གནས་ཏེ་གློ་བ་འབྱུང་བའོ། །མཚན་མོ་ནི་སྣའི་རྩེ་མོ་ལ་གནས་ཏེ་རྒྱུ་མའི་ཕྲེང་བ་འབྱུང་བའོ། །བསིལ་སྦྱིན་མ་ནི་ཁ་ལ་གནས་ཏེ་ངོས་ཀྱི་ཆུ་རྒྱུས་འབྱུང་བའོ། །ཚ་བ་མོ་ནི་སྐེ་ལ་གནས་ཏེ་ལྟོ་བ་འབྱུང་བའོ། །གཞོལ་མ་ནི་སྙིང་ལ་གནས་ཏེ་བཤད་པ་འབྱུང་བའོ། །རངས་མ་ནི་མཚོག་མ་ན་གནས་ཏེ་མཚན་མའི་བར་གྱི་སྦུབས་འབྱུང་བའོ། །ཤིན་ཏུ་གཟུགས་ཅན་མ་ནི་ཆུ་སོར་གནས་ཏེ་བད་ཀན་འབྱུང་བའོ། །སྤྱི་མ་ནི་བཤང་ལམ་དུ་གནས་ཏེ་རྣག་འབྱུང་བའོ། །རྒྱུ་སྦྱིན་མ་ནི་བརླ་ལ་གནས་ཏེ་ཁྲག་འབྱུང་བའོ། །སྦྱོར་བྲལ་མ་ནི་རྗེ་ངར་ལ་གནས་ཏེ་རྡུལ་འབྱུང་བའོ། །སྡུ་གུ་མ་ནི་སེན་མོ་རྣམས་ལ་གནས་ཏེ་ཚིལ་འབྱུང་བའོ། །གྲུབ་མ་ནི་རྐང་པའི་བོལ་དུ་གནས་ཏེ་མཆི་མ་འབྱུང་བའོ། །འཚེད་མ་ནི་མཐེ་བོང་ལ་གནས་ཏེ་ལུང་པ་འབྱུང་བའོ། །ཡིད་བཟངས་མ་ནི་པུས་མོ་དག་ལ་གནས་ཏེ་སྣབས་འབྱུང་བའོ་ཞེས་བྱ་བ་དེ་དག་ནི་རྩ་ཉི་ཤུ་རྩ་བཞིའོ། །གསུམ་འཇུག་མ་དང༌། འདོད་མ་དང༌། ཁྱིམ་མ་དང༌། གཏུམ་མོ་དང༌། བདུད་འཇོམས་མ་ཞེས་པ་ནི་སྙིང་གི་པདྨར་གནས་ཏེ་བདུད་རྩི་རྣམ་པ་ལྔ་འབྱུང་བའོ། །དེ་ལྟ་བུའི་རྩ་ལྔ་པོ་དག་ནི་སཾ་པུ་ཊིའི་རྒྱུད་ཀྱི་དོན་ཙམ་བླངས་ཏེ། ལས་དང་ཉེ་བར་བསྟན་པ་བྱས་པ་ཡིན་ནོ། །གང་འདི་ལྟར་ཕུང་པོ་ལ་སོགས་པ་ལ་བརྟེན་ཅིང་རྒྱུ་དང་བཅས་པ་ཇི་ལྟར་ཤེས་ཞེས་པ་རྡོ་རྗེ་སྙིང
Chinese
依止等所作的清净观察之相，对于大手印等意义之事没有违背。如果有人问：这些是各自位置的作用，作用也是其他的吗？作为对那个问题的回答，我说不是其他的。说位置、作用和近示，对于那个，不离母住在顶髻，掉落牙齿和指甲。微细身母住在头顶，掉落头发和体毛。贤善母住在右耳，掉落皮肤和污垢。左母住在背后的脊椎，掉落肉。短小母住在左耳，生出筋。龟生母住在眉间，生出骨头。禅定母住在眼睛里，生出肾脏。灌顶母住在臂膀的根部，生出心脏。过失母住在胸膛，生出眼睛。进入母住在乳房，生出胆汁。母母住在肚脐，生出肺。欲母住在鼻尖，生出肠子的串链。清凉施予母住在嘴巴，生出脸颊的水脉。热力母住在颈部，生出胃。倾斜母住在心脏，生出讲述。欢喜母住在顶髻，生出阴道之间的空隙。极其有形母住在脚趾，生出粘液。总母住在肛门，生出脓。因施予母住在腿上，生出血。离合母住在胫骨，生出灰尘。聚母住在指甲，生出脂肪。成就母住在脚踝，生出眼泪。燃烧母住在拇指，生出隆起。意善母住在膝盖，生出鼻涕。这些就是二十四脉。三入母、欲母、家母、猛母、降魔母，这些住在心脏的莲花中，生出五种甘露。像这样的五脉，仅仅是取了桑布扎续部的意义，做了作用和近示。像这样，依赖蕴等并具有因，如何知晓？这是金刚藏。
English
The aspect of pure observation made by dependence and so forth, there is no contradiction to doing the work of the meaning of Mahamudra and so forth. If someone asks, "Are these actions different because of the actions of their respective places?" As an answer to that question, I say they are not different. Speaking of location, action, and close indication, for that, the inseparable mother dwells on the crown of the head, causing teeth and nails to fall. The subtle body mother dwells on the top of the head, causing hair and body hair to fall. The virtuous mother dwells in the right ear, causing skin and dirt to fall. The left mother dwells in the spine of the back, causing flesh to fall. The short mother dwells in the left ear, causing tendons to arise. The turtle-born mother dwells in the middle of the eyebrows, causing bones to arise. The meditation mother dwells in the eyes, causing kidneys to arise. The empowerment mother dwells at the base of the arms, causing the heart to arise. The fault mother dwells in the chest, causing eyes to arise. The entering mother dwells in the breasts, causing bile to arise. The mother mother dwells in the navel, causing the lungs to arise. The desire mother dwells on the tip of the nose, causing the chain of intestines to arise. The cool-giving mother dwells in the mouth, causing the water veins of the cheeks to arise. The heat mother dwells in the neck, causing the stomach to arise. The leaning mother dwells in the heart, causing speech to arise. The joyful mother dwells in the crown of the head, causing the space between the genitals to arise. The extremely formed mother dwells in the toes, causing phlegm to arise. The general mother dwells in the anus, causing pus to arise. The cause-giving mother dwells in the thighs, causing blood to arise. The separation mother dwells in the shins, causing dust to arise. The gathering mother dwells in the fingernails, causing fat to arise. The accomplished mother dwells in the ankles, causing tears to arise. The burning mother dwells in the thumbs, causing ridges to arise. The good-minded mother dwells in the knees, causing mucus to arise. These are the twenty-four channels. The three-entering mother, the desire mother, the house mother, the fierce mother, and the demon-destroying mother dwell in the lotus of the heart, causing the five nectars to arise. Such five channels are merely taking the meaning of the Samputa Tantra and doing action and close indication. Like this, how does one know that which relies on the aggregates and so forth and has causes? This is Vajragarbha.