Chinese
其他时间之外的时间，对于所有时间都不是永恒的决定。通过三种乘实现，是为了在前世证悟。然而，在秘密真言大乘中，如果未证悟，则无法获得成就。那也是因为先前以虔诚之心，隐藏了声闻的心。因此，在圆满等时代，真言的乘住在心中。从数十万劫以来，如果未证悟，则没有成就。依靠二者的边，宣说了殊胜菩提。如此，所有遍计等，都包含在口诀之中。从那之中产生的显现，被认为是世俗的造作。造作由瑜伽母宣说，孩童们宣说世俗。造作并非仅仅是显现，其中稍微具有胜义谛的，方向和舞者无数，所有那些都是生起。无明也将在那里灭尽，是良好智慧的因。知识和所知不会动摇，否则无法获得佛陀。那也是由造作者禅修者，完全不分别。那既不存在，那也不存在，以无法言说于我而庄严。从名相的结合中产生佛陀。如此，以慈悲为目标的，具有智慧者应当努力知晓，为了利益众生，如孩童般如实修行。任何外道徒，总是以显现之名，仅仅象征着时间临近，殊胜的意义不是事物。那些人不了解知识，因此这里的见解衰退。任何以理智了解的，那就是佛陀，不是其他。以殊胜意义的见解，成佛者进入涅槃。从其他见解，众生也以殊胜的事物而解脱。如此，为了开示在外和内产生瑜伽，宣说了名为生处等等。生处是指脐的中央。二脉是指拉拉那和拉萨那二者。精液是指世俗菩提心。同样，也应当知晓自生。在那些等等之中，法界是指阿瓦杜帝。结合是指因为二脉结合的缘故。胜义谛的境是声音的方式。同样地
English
Other than the time of times, it is not an eternal decision for all times. Achieving through the three vehicles is for realizing in the previous life. However, in the secret mantra Mahayana, if not realized, accomplishments cannot be obtained. That is also because previously with devotion, the Shravaka's mind was hidden. Therefore, in times like the perfect age, the mantra vehicle resides in the heart. From hundreds of thousands of kalpas, if not realized, there are no accomplishments. Relying on the edges of the two, the supreme Bodhi is proclaimed. Thus, all imputations and so on, are included within the pith instructions. The appearance arising from that is considered mundane and fabricated. Fabrication is spoken by the yogini, and children speak of the mundane. Fabrication is not merely appearance, but whatever slightly possesses the ultimate truth, with countless directions and dancers, all those are arising. Ignorance will also be exhausted there, it is the cause of good wisdom. Knowledge and the knowable do not waver, otherwise Buddha cannot be attained. That is also by the fabricator meditator, completely non-discriminating. That does not exist, and that also does not exist, adorned with being inexpressible to me. From the combination of names, Buddha arises. Thus, aiming at compassion, the wise one should diligently know, for the benefit of sentient beings, practice truthfully like a child. Any non-Buddhist, always with the name of appearance, merely symbolizes the time approaching, the supreme meaning is not a thing. Those people do not understand knowledge, therefore the view here declines. Whatever is understood by reason, that itself is Buddha, not another. With the view of the supreme meaning, the enlightened one goes to Nirvana. From other views, sentient beings are also liberated by the supreme thing. Thus, in order to show the generation of yoga externally and internally, it is taught as the place of birth and so on. The place of birth is the center of the navel. The two channels are the two, Lalana and Rasana. Semen is the conventional Bodhicitta. Likewise, self-arisen should also be known. Among those and so on, the Dharmadhatu is Avadhuti. Union is because of the union of the two channels. The realm of ultimate truth is the manner of sound. Similarly
Chinese
又，为了以半偈来显示在其中生起勇气等。产生的处所是法界生处。因此，从脉中产生不可思议和不可思量的，即：勇气、显现、身体、心、空性、月亮、智慧、夜晚、他性（梵文：paratantra，巴拉怛特拉，其他力量），以及嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。同样地，微尘、显现增长、语、心所生、极度空性、太阳、方便、白天、遍计所执，以及阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和赫利（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利）。同样地，黑暗、获得显现、意、无明、大空性、罗睺、真实结合、界限、圆满成就，以及吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和啪特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特）。那些智慧的自性中，无数的身体、语和意的自性，佛陀都认为是自性。从产生中转变的那些，被称为在有中产生。为什么呢？因为说“以其自性”，所以是佛的自性。在那里说到，以勇气等半偈解释其意义，因为过去的习气，为了接近福德，所以先说了母和父的结合。“事物”是指阿赖耶识，在那里也这样说了。同样，在说到大小便等时，“金刚持”是指具有金刚萨埵化身之身的。“说”是指结合。“骨头”等很容易理解。“从二者产生”是指由于父和母的界限，或者从菩提心和生命到生命，心的自性的特征有很多种。同样，“一”是指自证的语的快乐。“多”是指化身。那也是菩萨们以自性而住的金刚持智慧身，即金刚持。那也是脉等，瑜伽士们和现在的时代。流动是指广大的七万二千条脉中，流动着二万一千六百种风。因此，七万
English
Also, in order to show the generation of courage and so on within, by half a verse. The place of origin is the Dharmadhatu birthplace. Therefore, from the channels arise the inconceivable and the immeasurable, namely: courage, appearance, body, mind, emptiness, moon, wisdom, night, other-powered (Sanskrit: paratantra), and Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) and Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: Ah). Similarly, dust, the increase of appearance, speech, that which arises from the mind, extreme emptiness, sun, means, day, the completely imputed, and A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) and Hrih (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: Hrih). Similarly, darkness, the attainment of appearance, mind, ignorance, great emptiness, Rahu, true union, boundary, complete accomplishment, and Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) and Phat (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Literal Chinese meaning: Phat). In the nature of those wisdoms, the countless natures of body, speech, and mind, the Buddhas consider as nature. Those transformed from arising are said to arise in existence. Why? Because it is said "by its very nature," therefore it is the very nature of the Buddha. There it is said, explaining its meaning with half a verse of courage and so on, because of past habits, in order to approach merit, the union of mother and father is spoken of first. "Thing" refers to the Alaya consciousness, and it is spoken of in that way there as well. Similarly, when speaking of feces and urine and so on, "Vajradhara" refers to one who possesses the body of the emanation body of Vajrasattva. "Speak" refers to union. "Bones" and so on are easy to understand. "Arising from two" refers to the influence of the elements of father and mother, or from bodhicitta and life to life, the characteristics of the nature of mind are of many kinds. Similarly, "one" refers to the bliss of the sound of self-awareness. "Many" refers to the emanation body. That is also the Vajradhara wisdom body, the Vajradhara, abiding by the nature of the Bodhisattvas. That is also the channels and so on, for the yogis and in the present time. Flowing refers to the vast seventy-two thousand channels, in which twenty-one thousand six hundred winds flow. Therefore, seventy thousand
Tibetan
ཅུ་རྩ་གཉིས་ཀྱི་ཆས་གང་དུས་དེས་ནི་འདི་བྱ་བའོ། །དེ་ཅི་ཞེ་ན། དེའི་ཞེས་གསུངས་ ཏེ། རྩ་སྟོང་ཕྲག་བདུན་ཅུ་རྩ་གཉིས་རྣམས་ཀྱི་རྩ་རེ་རེ་ལའོ། །སྒོ་ཞེས་བྱ་བ་ནི་འོག་དང་སྟེང་དུ་སྒོ་གཉིས་སུ་འགྱུར་བའོ། །དེའི་གཉིས་ཞེས་པ་ནི་འོག་དང་སྟེང་ལས་གང་དུ་རྒྱུ་བ་ནི་སྤྲོ་བའི་དུས་སུའོ། །འོག་གི་སྒོ་ནས་རྒྱུ་བ་ནི་སྡུད་པའི་དུས་སོ། །དེ་དག་གི་ཞེས་པ་ནི་གཡོན་དང་གཡས་སུ་སྲོག་འཕོ་བའི་དུས་སུའོ། །འདུས་དུས་སུ་ཞེས་པ་ནི་རྩ་རྣམས་ཀྱི་ཕན་ཚུན་སྲོག་རྒྱུ་བའི་དུས་སུའོ། །ལྷ་ཞེས་པ་ནི་ཨ་ཝ་དཱུ་ཏཱིར་འཕོ་བའི་ཕྱིར་ཐིག་ལེའི་མཚོན་པ་ཉིད་རང་བཞིན་མེད་པ་རླབས་མེད་པའི་ཏིང་ངེ་འཛིན་ཉེ་བར་དམིགས་པར་འགྱུར་རོ། །དེས་ན་འགྱུར་ཞེས་པ་ནི་བདག་ཉིད་རྡོ་རྗེ་འཆང་དུ་འགྱུར་ཞེས་དགོངས་སོ། །ད་ནི་གོང་དུ་འཕོ་བའི་སྦྱོར་བས་གཏུམ་མོའི་སྦྱོར་བའི་དངོས་པོ་བསྟན་པའི་ཕྱིར། སྟེང་གི་སྒོ་ཞེས་བྱ་བ་ལ་སོགས་པ་ནི་འདིར་རྩ་ཐམས་ཅད་རྒྱུ་བའི་ཕྱིར་དེའི་གང་དུ་བསྐྱེད་པའི་གནས་དེར་སྒོ་གཅིག་ཏུ་འགྱུར་རོ། །དེ་ནི་སྤྱི་བོའི་གནས་སྟེང་གི་སྒོ་ཞེས་བརྗོད་དོ། །དེ་ཉིད་ཀྱི་སྲོག་རྒྱུ་བའི་བུ་ག་ནི་འོག་གི་སྒོའོ། །དེ་ཉིད་ཀྱི་འོག་གི་སྒོར་རྣམ་པར་ཤེས་པ་སྲོག་གི་སྦྱོར་བ་ལ་གནས་སོ། །སྟེང་གི་སྒོ་རུ་ཞེས་པ་ནི་སྐྱེ་བའི་གནས་སུའོ། །ཁམས་རྣམས་ཞེས་པ་ནི་ལུས་ཀྱི་གོང་བུའི་བ་སྤུ་དང་པགས་པ་ལ་སོགས་པའི་ཁམས་རྣམས་ཀྱི་གནས་རྣམས་སུའོ། །འཇུག་པར་བསམ་ཞེས་པ་ནི་རྣམ་པར་ཤེས་པ་དང་ལྡན་པའི་སྲོག་གི་རླུང་བསམ་པར་བྱའོ། །རྣལ་འབྱོར་བ་ཞེས་པ་ནི་སེམས་སོ། །རྩ་རྣམས་ཐམས་ཅད་ཅེས་པ་ནི་རྩའི་རྣལ་འབྱོར་མ་རྣམས་ཀྱིའོ། །འདུས་པ་ཞེས་པ་ནི་ཐིམ་པར་འགྱུར་བའོ། །དེས་ན་སྟེང་སྒོར་ཞེས་པ་ནི་སྔོན་གྱི་ཚུལ་གྱིས་བསྐྱེད་པའི་གནས་སུའོ། །དེ་ཉིད་ཀྱིས་ན་ནིའི་སྒྲ་ནི་ངེས་པར་གཟུང་བའོ། །དེ་ཞེས་པ་ནི་དེར་རོ། །ལུས་ཞེས་པ་ནི་ལུས་ལའོ། །རྟག་ཏུ་ཞེས་པ་ནི་རྒྱུན་མི་འཆད་པར་རོ། །རྡོ་རྗེ་ཅན་ཞེས་པ་ནི་ཡེ་ཤེས་ཀྱི་ཁམས་སོ། །རྟག་ཏུ་གནས་ཞེས་པ་ནི་ཁམས་བཞིའི་ནང་དུ་འདུས་པར་གནས་སོ། །དེ་ལས་ནི་མི་བསྐྱེད་པའོ། །ད་ནི་དེ་བཞིན་དུ་སྙིང་གར་རོ། །སྠི་ནི་རང་འབྱུང་གི་མེ་ཏོག་གོ །ཏ་ནི་ཁུ་བ་ཉིད་དོ། །དེ་བཞིན་དུ་སྟེང་ཞེས་བྱ་བ་ལ་སོགས་པ་ནི་དེའི་སྟེང་གི་སྒོ་ལ་འཁྲུལ་འཁོར་གསུམ་མོ། །སྒོ་དགུ་ཞེས་པ་ནི་རྩ་དགུས་ཡོངས་སུ་བསྐོར་བའོ། །དེ་ཡང་ཅི་ཞེ་ན།
Chinese
十二之品，何时当为之事耶？何者耶？所谓“彼之”，即七万二千脉之每一脉也。所谓“门”，即下与上转为二门也。所谓“彼之二”，即下与上何处行者，乃欢喜之时也。从下门行者，乃摄持之时也。所谓“彼等之”，即于左与右转移命之时也。所谓“聚集之时”，即脉等互相命行之时也。所谓“天”，即为转移至阿瓦都提故，明点之表征，自性无，无波浪之三摩地，近于所缘也。是故所谓“转变”，即意谓转变为自身金刚持也。今为以上升之结合，显示拙火结合之事物故，所谓“上门”等，此处为一切脉行之故，于彼何处生起之位置，彼处转为一门也。彼乃顶门之位置，称为上门也。彼之命行之孔穴，乃下门也。彼之下门，识住于命之结合也。所谓“上门中”，即于生起之位置也。所谓“界等”，即于身体之聚，毛发与皮肤等之界等之位置也。所谓“思惟入”，即应思惟具识之命气也。所谓“瑜伽士”，即心也。所谓“一切脉”，即脉之瑜伽母等也。所谓“聚集”，即转为融入也。是故所谓“上门中”，即于先前之方式所生起之位置也。彼之“那”字，乃决定把握也。所谓“彼”，即于彼也。所谓“身”，即于身也。所谓“恒常”，即不间断也。所谓“金刚者”，即智慧之界也。所谓“恒常住”，即住于融入四界之中也。从彼不生起也。今如是于心间也。斯地（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）乃自生之花也。达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）乃精液自身也。如是所谓“上”等，即彼之上门有三轮也。所谓“九门”，即为九脉所围绕也。彼又为何耶？
English
The twelve qualities, when is this to be done? What is it? It is said, "Of that," meaning each of the seventy-two thousand channels. The so-called "gate" means that it turns into two gates, below and above. The so-called "two of that" means in which of the lower and upper places does it travel, which is the time of joy. Traveling from the lower gate is the time of gathering. The so-called "of those" is the time of transferring life to the left and right. The so-called "time of gathering" is the time when the channels exchange life with each other. The so-called "deity" is because it is transferred to Avadhuti, the symbol of the bindu, which is selflessness, the samadhi without waves, and becomes close to the object of focus. Therefore, the so-called "transformation" means that it is intended to transform into oneself, Vajradhara. Now, in order to show the object of the union of tummo through the practice of ascending, the so-called "upper gate" and so on, here, because all the channels travel, it turns into one gate at the place where it arises. That is the position of the crown of the head, which is called the upper gate. The hole through which life travels is the lower gate. In that lower gate, consciousness dwells in the union of life. The so-called "in the upper gate" is in the place of birth. The so-called "elements" are the places of the elements such as hair and skin in the body's aggregates. The so-called "think of entering" means that one should think of the life-wind with consciousness. The so-called "yogi" is the mind. The so-called "all channels" are the yoginis of the channels. The so-called "gathering" means that it will be dissolved. Therefore, the so-called "in the upper gate" is in the place where it was previously generated. The word "na" in that is to be grasped definitively. The so-called "that" is in that. The so-called "body" is in the body. The so-called "always" is without interruption. The so-called "Vajra holder" is the realm of wisdom. The so-called "always dwells" means that it dwells merged within the four elements. It does not arise from that. Now, similarly, in the heart. Sthi (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the self-born flower. Ta (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is semen itself. Likewise, the so-called "above" and so on, means that there are three wheels on the upper gate of that. The so-called "nine gates" means that it is completely surrounded by nine channels. What is that?