Chinese
安住于不变的本性。彻底断除一切分别念。这指的是代表大手印的自性明觉，即分别念自然止息，安住于无分别的自性状态。遍及一切事物指的是将根识与自显相结合，或者说是所代表的俱生。身体安住于非身所生，指的是安住于本初之身，但并非由普通身体所生，而是作为显现之因，而非生起之因。将果作为道用指的是四身：第一句是报身，第二句是法身，第三句是化身，第四句是大乐身。所示现的金刚身之所依，即“于身”等等。金刚藏请问说：“嘿，金刚身有多少脉？”这与喜金刚相联系。对于遍计所执之身，有多少遍计所执之脉？对于依他起之身，有多少依他起之脉？对于圆成实之身，有多少圆成实之脉？是这样理解的。回答说，有三十二脉。反问说，对于遍计所执之身，哪三十二脉？与“名为不退转”等相联系，即三十二菩提心流注之处，这是瑜伽的世俗谛。对于遍计所执之身，也是三十二脉，即不退转和细微形相等，是产生界和近界的。其中，分别安立的是数量、作用、各自的体性、处所、主要和次要的差别。其中，数量是三十二，即不退转和细微形相等。作用是引导和确定的原因，因为菩提心流注的缘故。各自的体性是执持方便和智慧等的体性。处所是左右等。伸展的女人流动下降，对于男人来说，位于左侧，从喉咙处流注到排泄道。如是罗玛流血，位于右侧，从脐部流注到喉咙。对于女人来说，要知道是相反的。圆成实的脉三十二，即世尊，请问这三十二脉是怎样的等等，即三十二脉
English
Abiding in the unchanging nature. Completely abandoning all conceptual thoughts. This refers to the self-awareness that represents the Mahamudra, that is, conceptual thoughts naturally cease, and abiding in the natural state of non-conceptualization. "Pervading all things" refers to combining the root consciousness with self-appearance, or it can be said to be the co-emergent that is represented. The body abides in what is not born from the body, which means abiding in the primordial body, but not born from an ordinary body, but as the cause of manifestation, not the cause of arising. Using the result as the path refers to the four bodies: the first sentence is the Sambhogakaya, the second sentence is the Dharmakaya, the third is the Nirmanakaya, and the fourth is the Mahasukha body. The basis of the Vajra body shown is "in the body" and so on. Vajragarbha asked, "Hey, how many channels are there in the Vajra body?" This is related to Hevajra. For the body of Parikalpita, how many channels of Parikalpita are there? For the body of Paratantra, how many channels of Paratantra are there? For the body of Parinispanna, how many channels of Parinispanna are there? This is how it is understood. The answer is, there are thirty-two channels. The question is asked again, for the body of Parikalpita, which are the thirty-two channels? It is related to "named irreversible" and so on, that is, the place where the thirty-two Bodhicitta flow, this is the relative truth of yoga. For the body of Parikalpita, there are also thirty-two channels, that is, irreversible and subtle form, etc., which are the generation of Dhatu and near Dhatu. Among them, the distinctions are the differences in number, function, individual nature, place, main and secondary. Among them, the number is thirty-two, that is, irreversible and subtle form, etc. The function is the cause of guidance and certainty, because of the flow of Bodhicitta. The individual nature is the nature of holding skillful means and wisdom, etc. The place is left and right, etc. The spreading woman flows down, for men, it is located on the left, flowing from the throat to the excretory tract. Likewise, Roma bleeds, located on the right, flowing from the navel to the throat. For women, it should be known that it is the opposite. The thirty-two channels of Parinispanna, that is, the Bhagavan, asked what these thirty-two channels are like, etc., that is, the thirty-two channels
Chinese
請問這兩個脈的總體自性或特徵是什麼？它們的自性是，三有完全轉化為這三個脈。所謂「捨棄能取和所取」，是指了知一切法皆空。或者說，「以一切方便，觀察事物之自性」，是指以各種不同的方便顯現。主要和次要的區分，分為三種。也就是說，每個眾生都包含十萬七千二百個脈，這些脈又歸納為一百二十個，再歸納為三十二個，應知這三十二個是十五位瑜伽母。也就是說：「脈有十萬七千，位於身體的臍蓮之中，以四輪的數量計算，超過一百二十個，菩提心有三十二，殊勝脈有三十二。」這樣說道。這是分別安立。自性是將所說的道理加以組合。雖然將所說的道理組合起來普遍適用於一切，但以上師的口訣在不同情況下組合，應知這就像樹的枝幹一樣。也就是生起次第和圓滿次第。生起次第是，「三有完全轉化為一切」，是指儀軌次第中，平凡的三門完全轉化。所謂「捨棄能取和所取」，是指具有無我的瑜伽。或者說，「以一切方便」，是指赫魯嘎尊的顯現。所謂「觀察事物之自性」，是指蘊等一切法，觀想並顯現為從二合中產生的天眾壇城。其中，圓滿次第又分為依賴他身智慧，以及自身具備方便且無有分別的大手印。依賴智慧是，「三有完全轉化為一切」，是指智慧母的秘密處，即完全轉化為三脈的烏鴉面母。所謂「捨棄能取和所取」，是指其內在空性的狀態。或者說是「阿他」，即從那裡開始。一切是指一切身。方便是指珍寶菩提心甘露安住的方便。所謂「觀察事物之自性」，是指事物融化和特徵。
English
What is the general nature or characteristic of these two channels? Their nature is that the three realms of existence are completely transformed into these three channels. "Abandoning the grasped and the grasper" means knowing that all dharmas are empty. Or, "With all methods, contemplate the nature of things," which means appearing in various ways. The distinction between main and secondary is divided into three. That is, each sentient being contains 107,200 channels, which are summarized into 120, then into 32, and these 32 should be known as the fifteen yoginis. That is: "The channels are one hundred and seven thousand, located in the navel lotus of the body. Calculated by the number of four wheels, there are more than one hundred and twenty. There are thirty-two bodhicittas, and the supreme channels are thirty-two." This is how it is said. This is the distinction. The nature is the combination of the teachings that have been spoken. Although the combination of the teachings is universally applicable to everything, the combination in different situations with the guru's oral instructions should be known as like the branches of a tree. That is, the generation stage and the completion stage. The generation stage is, "The three realms of existence are completely transformed into everything," which means that in the order of rituals, the ordinary three doors are completely transformed. "Abandoning the grasped and the grasper" means having the yoga of no-self. Or, "With all methods," which refers to the manifestation of Heruka. "Contemplate the nature of things" means contemplating and manifesting all dharmas such as aggregates as the mandala of deities arising from the union of two. Among them, the completion stage is also divided into relying on the wisdom of another's body, and one's own body possessing skillful means and the indivisible Great Seal. Relying on wisdom is, "The three realms of existence are completely transformed into everything," which refers to the secret place of the wisdom mother, the Crow-faced Mother who is completely transformed into the three channels. "Abandoning the grasped and the grasper" refers to the state of its inner emptiness. Or it is "Atha," that is, from there. Everything refers to all bodies. The method refers to the method of abiding in the bliss of the jewel-like bodhicitta nectar. "Contemplate the nature of things" refers to the melting and characteristics of things.
Tibetan
བདེ་བ་ལྷན་ཅིག་སྐྱེས་པའི་ངོ་བོ་བླ་མའི་མན་ངག་ནི་བསྒོམ་པས་བརྟག་པའོ། །དེ་ལ་རང་ལུས་ཐབས་དང་ལྡན་པའི་ནི་སྲིད་པ་གསུམ་གྱི་རྩ་གསུམ་མོ། །ཡོངས་གྱུར་ནི་སྐྱེ་གནས་གྲུ་གསུམ་མོ། །ཐམས་ཅད་དེ་ལུས་ཀུན་འདུས་པའོ། །གཟུང་དང་འཛིན་པ་རྣམ་པར་སྤང༌། །ཞེས་པ་ནི་ནང་ཁོང་སྟོང་ལྟ་བུའམ། ཡང་ན་འོག་ན་གནས་པ་ཤེས་རབ་ཀྱི་རང་བཞིན་ཡིན་པས་སོ། །ཨ་ཐ་ནི་ཨ་ཀྲ་སྟེ་དེ་ལའོ། །ཐབས་ནི་བདེ་བ་ཆེན་པོའི་གནས་སོ། །ཐམས་ཅད་ནི་ལུས་ཀུན་ཞུ་བའོ། །དངོས་པོའི་མཚན་ཉིད་དུ་ནི་བརྟག །ཅེས་པ་སྔ་མ་ལྟར་ལྷན་ཅིག་སྐྱེས་པ་བསྒོམ་པའོ། །གཉིས་མེད་ཕྱག་རྒྱ་ཆེན་པོ་ལ་གཉིས་ཏེ། བརྟེན་པ་ཆོས་ལ་འཇུག་པ་དང༌། རྟེན་ནང་ནས་འཇུག་པའོ། །བརྟེན་པ་ཆོས་ལ་འཇུག་པ་ནི་ཤེས་རབ་དང་ཐབས་དབྱེར་མེད་པའོ། །དེ་ལ་ཤེས་རབ་ནི་སྲིད་གསུམ་སྟེ་ཁམས་གསུམ་མོ། །ཡོངས་གྱུར་ནི་གཅིག་དང་དུ་མ་དང་བྲལ་བའི་སྦྱོར་བས་རང་བཞིན་མེད་པས་ཐམས་ཅད་ཡོངས་སུ་གྱུར་པའོ། །དེ་ལ་ཤེས་རབ་ཀྱི་ཇི་ལྟར་བལྟ་ཞེ་ན། དེའི་ཕྱིར། གཟུང་དང་འཛིན་པ་རྣམ་པར་སྤང༌། །ཞེས་གསུངས་སོ། །དེ་ལ་ཐབས་ཀྱི་ཇི་ལྟར་བལྟ་ཞེ་ན། ཕ་རོལ་ཕྱིན་པའི་ཐེག་པ་ལྟར་གཅིག་དང་དུ་བྲལ་ ལ་སོགས་པ་སྦྱོར་བ་ལ་མི་ལྟོས་པས་ཨ་ཐ་བ་སྟེ། རྣམ་གྲངས་སམ་ཐབས་སྣང་བའི་བདག་ཉིད་ཕ་རོལ་ཏུ་ཕྱིན་པ་དང༌། ཚད་མེད་པ་ལ་སོགས་པའི་དངོས་པོའི་མཚན་ཉིད་དུ་བརྟག་པའོ། །ཡང་ན། སྲིད་གསུམ་ཡོངས་གྱུར་ཐམས་ཅད་ནི། །ཞེས་པ་ནི་ལུས་ངག་ཡིད་གསུམ་གྱི་ཁམས་གཉུག་མའི་ཨ་ཝ་དྷཱུ་ཏཱི་དེས་བསྡུས་པའོ། །གཟུང་དང་འཛིན་པ་རྣམ་པར་སྤང༌། །ཞེས་པ་ནི་དེར་སྐྱེས་པའི་ཡེ་ཤེས་ཀྱི་རྟོག་པ་གཅོད་ཅིང་མི་རྟོག་པ་སྐྱེ་བའོ། །ཐབས་ནི་ཞེས་པ་ནི་བདེ་བའི་རོར་རང་སྣང་བས་མི་རྟོག་པ་རང་རྣལ་དུ་འཇུག་པའོ། །ཐམས་ཅད་ཀྱི་ཞེས་པ་ནི་ཐབས་དང་ཤེས་རབ་དབྱེར་མེད་དོ། །དེ་ལྟ་བུའི་ཡེ་ཤེས་ཆེན་པོ་དེ་གང་དུ་གནས་ཤིང་བརྟེན་ཞེ་ན། དེའི་ཕྱིར། དངོས་པོའི་མཚན་ཉིད་དུ་ནི་བརྟག །ཅེས་པ་སྟེ། དངོས་པོ་ནི་བསྟན་དུ་མེད་ལ་ཐོགས་པ་མེད་པའི་གཟུགས་གཉུག་མའི་དབང་པོའོ། །མཚན་ཉིད་ནི་དེར་གནས་པའི་ཡེ་ཤེས་ཆེན་པོའོ། །དུ་ནི་བརྟག་ཅེས་པ་སྟེ་དབང་པོ་རང་སྣང་བ་དང་ཡེ་ཤེས་རང་འབར་བའི་མན་ངག་གོ །དེ་རྣམས་ལ་ཆོ་ག་ཁ་བསྐང་བ་སྔ་མ་དང་འདྲའོ། །དེ་རྣམས་ཀྱི་རྟགས་ནི་གསུམ་སྟེ། མི་འགྱུར་བ་ནི་ལྟ་བའི་རྟགས་སོ། །དངོས་པོ་ཀུན་ལ་ཆགས་མེད་དྲོད། །འཇིག་རྟེན་ཆོས་བརྒྱད་སྤངས་པ་ནི། །སྤྱོད་
Chinese
俱生喜乐之自性，上师口诀即是修习之观察。其中，自身具备方便，乃是三有之三脉。完全转化即是生处三角。一切皆是身体的总集。断除能取与所取。此乃如同内里空虚，或者下方所住是智慧之自性。阿塔（藏文：ཨ་ཐ་，梵文天城体：अथ，梵文罗马拟音：atha，汉语字面意思：现在），即是阿扎（藏文：ཨ་ཀྲ་），就在那里。方便乃是大乐之所。一切即是身体完全融化。于事物之体性中观察。此乃如前一般修习俱生。无二大印有二，所依入于法，以及依内而入。所依入于法，即是智慧与方便无别。其中，智慧乃是三有，即是三界。完全转化即是远离一与多之结合，因其无自性，故一切皆完全转化。其中，智慧应如何观？因此说，断除能取与所取。其中，方便应如何观？如波罗蜜多乘一般，不依赖于一与多之结合等，是阿塔瓦（藏文：ཨ་ཐ་བ་），即是名相或方便，显现之自性波罗蜜多，以及于无量等事物之体性中观察。或者说，三有完全转化一切，此乃身体、语言、意识三者之本初的阿瓦杜提（藏文：ཨ་ཝ་དྷཱུ་ཏཱཱི།，梵文天城体：अवधूती，梵文罗马拟音：avadhati，汉语字面意思：弃舍者）所摄持。断除能取与所取，此乃断除于彼处所生之智慧之分别，生起无分别。方便即是于安乐之味中自显，故无分别自然入于本然。一切之，即是方便与智慧无别。如此之大智慧，于何处安住与依止？因此说，于事物之体性中观察。事物乃是不可指示且无碍之本初的色之根。体性乃是于彼处安住之大智慧。于，即是观察，乃是根自显现与智慧自燃之口诀。彼等之仪轨补充与前相同。彼等之征相有三，不变乃是见之征相。于一切事物无有贪著之暖。舍弃世间八法乃是行。
English
The essence of co-emergent bliss, the guru's instruction, is to examine through meditation. In this, one's own body possessing skillful means is the three roots of the three realms of existence. Complete transformation is the triangle of the place of birth. Everything is the complete gathering of the body. Abandon grasping and the grasped. This is like emptiness within, or that which dwells below is the nature of wisdom. Atha (Tibetan: ཨ་ཐ་, Devanagari: अथ, Romanized Sanskrit: atha, Literal Chinese meaning: now) is Akra (Tibetan: ཨ་ཀྲ་), it is there. Skillful means is the place of great bliss. Everything is the complete dissolving of the body. Examine in the nature of things. This is to meditate on the co-emergent as before. Non-dual Mahamudra has two: relying on entering the Dharma, and entering from within the support. Relying on entering the Dharma is the inseparability of wisdom and skillful means. In this, wisdom is the three realms of existence, the three worlds. Complete transformation is the union that is separate from one and many, because it is without self-nature, everything is completely transformed. In this, how should wisdom be viewed? Therefore, it is said: Abandon grasping and the grasped. In this, how should skillful means be viewed? Like the Paramita vehicle, not relying on the union of one and many, etc., it is Athava (Tibetan: ཨ་ཐ་བ་), which is the nature of appearance, Paramita, and examining in the nature of things such as immeasurable. Or, the three realms of existence completely transform everything, this is encompassed by the primordial Avadhuti (Tibetan: ཨ་ཝ་དྷཱུ་ཏཱཱི།, Devanagari: अवधूती, Romanized Sanskrit: avadhuti, Literal Chinese meaning: one who has abandoned) of the three—body, speech, and mind. Abandon grasping and the grasped, this is cutting off the conceptualization of the wisdom that arises there, and generating non-conceptualization. Skillful means is that non-conceptualization naturally enters into its own state, self-appearing in the taste of bliss. Everything is the inseparability of skillful means and wisdom. Where does such great wisdom abide and rely? Therefore, it is said: Examine in the nature of things. Things are the primordial sense powers of form that are unshowable and unobstructed. Nature is the great wisdom that abides there. To examine is the instruction of the self-appearance of the sense powers and the self-ignition of wisdom. The ritual completion for these is the same as before. The signs of these are three: immutability is the sign of view. Warmth without attachment to all things. Abandoning the eight worldly dharmas is conduct.