English
Similarly, in order to show the generation of courage and so on within by half a verse, it is so. The place of origin is the place of birth of the Dharmadhatu. Therefore, from the channels, inconceivable and immeasurable things arise, namely: courage, appearance, body, mind, emptiness, moon, wisdom, night, other's power, and Om (藏文：ཨོཾ།，梵文天城體：ओम्，梵文羅馬擬音：oṃ，漢語字面意思：Om) and Ah (藏文：ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：āḥ，漢語字面意思：Ah). Similarly, dust, proliferation of appearance, speech, arising from the mind, extreme emptiness, sun, means, day, complete imputation, and A (藏文：ཨ།，梵文天城體：अ，梵文羅馬擬音：a，漢語字面意思：A) and Hrih (藏文：ཧྲཱིཿ，梵文天城體：ह्रीः，梵文羅馬擬音：hrīḥ，漢語字面意思：Hrih). Similarly, darkness, attainment of appearance, mind, ignorance, great emptiness, Rahu, true union, boundary, perfect accomplishment, and Hum (藏文：ཧཱུཾ།，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：Hum) and Phat (藏文：ཕཊ།，梵文天城體：फट्，梵文羅馬擬音：phaṭ，漢語字面意思：Phat). In the nature of those wisdoms, the nature of body, speech, and mind is countless, and the Buddhas regard it as their own nature. Those transformed from arising are said to arise in existence. Why is that? Because it is said that their nature itself is the nature of the Buddhas. It is said there that the meaning is explained by half a verse of courage and so on, and because of past habits, in order to approach merit, the union of mother and father is first proclaimed. "Things" refers to the Alaya-consciousness, and it is also proclaimed in this way. Similarly, regarding feces and urine, etc., Vajradhara refers to the body of the emanation of Vajrasattva. "Saying" means union. Bones and so on are easy to understand. "Arising from two" means due to the influence of the elements of father and mother, or from the mind of bodhicitta and life to life, the characteristics of the nature of mind are many. Similarly, "one" refers to the bliss of the sound of self-awareness. "Many" refers to the emanation body. That is also the Vajradhara, the body of wisdom, residing in the nature of the Bodhisattvas. That is also the channels and so on, the yogis and the present time. "Flowing" means extensively, in the seventy-two thousand channels, twenty-one thousand six hundred winds flow. Therefore, the thousand channels
Chinese
七十二脉的装束，那时就是做这个的。那是什么呢？说是那些，七万二千脉的每一条脉。门，叫做下和上变成两个门。那两个，是从下和上哪里运行呢？是高兴的时候。从下的门运行，是收集的时候。那些，是左右转移生命的时候。聚集的时候，是脉的互相生命运行的时候。神，是为了转移到阿瓦都提（藏文：ཨ་ཝ་དཱུ་ཏཱི།），用明点来象征，自性不存在，无波动的禅定，成为亲近观察的对象。因此，变化，意思是变成自己金刚持。现在为了用向上转移的瑜伽，显示拙火瑜伽的实物，上面的门等等，这里所有的脉运行，所以在哪里产生的地方，那里变成一个门。那是头顶的地方，叫做上面的门。那个生命运行的孔是下面的门。那个下面的门，识住在生命的瑜伽上。上面的门，是出生的地方。界，是身体的组成部分的毛发和皮肤等等的界的各个地方。想进入，是应该想具有识的生命之风。瑜伽士，是心。所有脉，是脉的瑜伽母们。聚集，是变成融入。因此，上面的门，是以前的方式产生的处所。那个“呢”的词是必须抓住的。那个，是在那里。身体，是在身体上。总是，是不间断地。金刚者，是智慧的界。总是住，是住在四界之中聚集。从那里面是不产生的。现在同样在心间。斯（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是自生的花。塔（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是精液本身。同样上面等等，是那个上面的门有三个轮。九门，是被九脉完全围绕的。那个又是什么呢？
English
The attire of the seventy-two channels, that is what is done at that time. What is that? It is said that those, each of the seventy-two thousand channels. Gate, called below and above, becomes two gates. Those two, from where below and above do they run? It is when one is happy. Running from the lower gate is the time of gathering. Those are the times when life is transferred to the left and right. The time of gathering is the time when the life of the channels runs to each other. God, in order to transfer to Avadhuti, using Bindu as a symbol, the self-nature does not exist, the undisturbed Samadhi, becomes an object of close observation. Therefore, change, means to become oneself Vajradhara. Now, in order to show the reality of Tummo yoga by means of the yoga of upward transference, the upper gate, etc., here all the channels run, so where it arises, there it becomes one gate. That is the place on the crown of the head, called the upper gate. That life-running hole is the lower gate. In that lower gate, consciousness dwells in the yoga of life. The upper gate is the place of birth. The realms are the places of the elements of the body's components, such as hair and skin. To think of entering is to think of the life-wind with consciousness. The yogi is the mind. All the channels are the yoginis of the channels. Gathering is becoming absorbed. Therefore, the upper gate is the place where it was produced in the previous way. That word "na" must be grasped. That is there. The body is on the body. Always, without interruption. Vajra-holder is the realm of wisdom. Always dwelling is dwelling gathered within the four realms. From that, it is not produced. Now also in the heart. Stha (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. Similarly, above, etc., is that the upper gate has three wheels. The nine gates are completely surrounded by the nine channels. What is that again?
Chinese
那么，其中的“哦，世尊”是提问。这与之前的“恒常安住，追随前言”相关联。其中的“赐予教诲”是指对教义的再次阐述。什么呢？所说“三”等等，这里用“轮”这个词，指的是各个脉的生起之处，以身、语、意区分，如海市蜃楼的丝线般，三脉缠绕成轮的形状而存在。这本身被描述为三曲之相，金刚萨埵智慧的界域。其中的“小”指的是通过加入（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），生起地下的处所。同样，“中”指的是因为（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）安住，生起地上的行为。同样，“大”指的是因为加入（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），生起空中的行为。同样，三个坛城，三条道路，三只眼睛，三身，三种解脱，三个世界，三有，三重真实，三时，三个时段，三界，三趣，三座宫殿，三个种子，三个三角形，三个处所，三种功德，三个字母，三种显现，三种自性，三界，三面，三个火炉，三种形相的次第，会变成无数。像这样，对于坛城等等，“一柱”等等，指的是从脚到头，“诺尔勒嘉”之风，是所有身体的所依。它的九个门，指的是“诺尔勒嘉”中有九门自性的细脉，生命等气息运行之处，就称之为那个。粗糙指的是生命等五气是五蕴的自性，五个坛城。它们之上的神，指的是毗卢遮那佛等五方如来。同样，“孔”等等，指的是细脉变得粗大。孔指的是眼睛等所通达的门。九指的是一柱九性的自性。它们每一个都有三个孔。那里所说的最后等等，这里最后指的是
English
So, "O Bhagavan" is the question. This is related to the previous "Always abide, following the previous words." "Giving teachings" refers to the re-elaboration of the doctrine. What is it? The saying "three" and so on, here the word "wheel" refers to the places where the individual channels arise, distinguished by body, speech, and mind, like the threads of a mirage, the three channels coiled into the shape of a wheel. This itself is described as the aspect of three curves, the realm of Vajrasattva's wisdom. "Small" refers to the arising of underground places by adding (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om). Similarly, "middle" refers to the arising of earthly actions because (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah) abides. Similarly, "great" refers to the arising of aerial actions by adding (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum). Similarly, the three mandalas, the three paths, the three eyes, the three bodies, the three liberations, the three worlds, the three existences, the three realities, the three times, the three junctures, the three realms, the three destinies, the three palaces, the three seeds, the three triangles, the three places, the three qualities, the three letters, the three appearances, the three natures, the three realms, the three faces, the three hearths, the order of the three forms, will become countless. Like this, for the mandalas and so on, "one pillar" and so on, refers to the wind of "Norle Gya" from foot to head, which is the support of all bodies. Its nine doors refer to the subtle channels of nine natures in "Norle Gya," where the life and other breaths flow, and that is what it is called. Coarse refers to the five breaths such as life being the nature of the five aggregates, the five mandalas. The deities above them refer to the five Tathagatas such as Vairochana. Similarly, "hole" and so on, refers to the subtle channels becoming thick. Hole refers to the doors reached by the eyes and so on. Nine refers to the nature of one pillar and nine qualities. Each of them has three holes. The last mentioned there and so on, here the last refers to
Chinese
为了进入，嗡(藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡)这个字是身体的门，为了遍布身体。因此，粗大指的是土地等坛城运行的眼睛等。女神显现指的是排泄、小便、精液、自生和精液，是天空的属性，指的是显现为这些的身体。此外，有情等是瑜伽士最终极的名称的五种，因为是五种元素的自性。同样，恒常指的是两种字门的殊胜被确定。此外，语言的门在所有时间运行，这是词语的特点。因此，运行是从心的形象的分别念中产生的词语。因此，是观察的续部。如是等，单足指的是男性的特点。四足指的是牛、马、水牛等的特点。等等的词语包括双足等。这些的风等指的是正在讲解的坛城运行。等等的词语也是指五种坛城本身。运行指的是在那时观察出生、地方、国王的住所等。在那样的自性中产生。同样，风是四种指的是风也是一种风的特点，大自在天等被称为四种。那是什么呢？被说为心等。安住指的是之前恒常说了两种字的意义。如是安住是用词语表达。如是安住指的是有情众生，那也是两种。其中，融入等被指示，应该理解所说。这里，融入也象征着接近所有地方。同样，所说的融入恒常指的是因为包含在所有事物中，所以在所有时间里也没有过去的意思。同样，进入的仪轨是指示六根进入对境。这里所说的进入和运行以及对所有有情指的是为了看见所有事物，在那时，因为是那样的自性。因此，对他们
English
In order to enter, the syllable Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) is the door of the body, in order to pervade the body. Therefore, 'gross' refers to the eyes, etc., through which the mandalas of earth, etc., move. 'The goddess manifests' refers to excretion, urine, semen, self-arising, and essence, which are of the nature of the sky element, meaning that she manifests in the bodies of these. Furthermore, 'sentient beings,' etc., are five of the ultimate names of yogis, because they are the nature of the five elements. Similarly, 'constant' means that the excellence of the two-syllable door is determined. Moreover, the door of speech moves at all times, which is the characteristic of words. Therefore, movement is a word that arises from the mind's conceptualization of forms. Therefore, it is the continuum of investigation. 'Thus,' etc., 'one-legged' refers to the characteristic of males. 'Four-legged' refers to the characteristics of cows, horses, buffaloes, etc. The word 'etc.' includes two-legged beings, etc. 'Their winds,' etc., refers to the movement of the mandala that is being explained. The word 'etc.' also refers to the five mandalas themselves. 'Movement' refers to examining birth, place, the abode of the king, etc., at that time. It arises in that nature. Similarly, 'wind is fourfold' means that even wind, as a characteristic of one wind, is called fourfold, such as Maheshvara. What is that? It is said to be 'mind,' etc. 'Abiding' means that the meaning of the two syllables has already been spoken of as constant. 'Thus abiding' is expressed by words. 'Thus abiding' refers to sentient beings, and that is also twofold. Among them, 'absorption,' etc., is shown, and what is said should be understood. Here, what is absorbed also symbolizes being close to all places. Similarly, 'absorption is constant' as spoken means that because it is contained within all things, it has not passed away at all times. Similarly, the ritual of entering shows the six senses entering their objects. Here, 'entering,' 'movement,' and 'to all sentient beings' as spoken means that in order to see all things, at that time, it is because of that very nature. Therefore, to them