Chinese
将（脉）结于上。将恶趣三根本支分收于下。开启虚空之门，以风充满以摄集力量。此三者一时为咒语之速道。两万一千六百之气息觉受，以上下束缚之能忍为能忍之道。修习故，无沉掉、昏沉等过失。勤奋于根本五气、支分气。如是，以坐姿等使三脉六轮等明晰。又，于中脉作左右脉之结二十一，依于方便使风心堪能，以及二资粮增长之威力，死亡之时三者风入中脉，结依次解脱，由风心之和合而生显现， 非凡显现，以及获得，近获得之四种智慧，以及三摩地，以及神通等功德之聚集成就，如续云：男女交合之后，无念安乐不能言说。如是昏厥或死亡之时，风入中脉全不忆念。是故，阿瓦都帝是，不分别法界智慧之根本。如是。于彼，总的来说，依于风入、住、起三种而入中脉，其中起时明晰为右旋，入时明晰为左旋。如此，右罗玛之作用是，生起风之外散，存在于轮回之风中，故脉口亦向上。左若玛之作用是，风之内入收摄，存在于寂灭之风中，故脉口亦向下悬挂，如集经云：风于轮回之上行。寂灭于下行。如是。于彼，法性之中脉是存在而非实有，故为罗睺星。外在看来，彼之头尾二者能食日月，故内在看来，白红明点之自性阿吽二者位于中脉上下之端，由串习炽燃滴漏之三摩地，而作风入、住、融三者之事业，观想太阳与月亮之自性白红明点二者于中脉中不断流淌之作用，若于束缚获得能力，则不能于外境执持日月，于创造上能压制
English
Bind (the pulse) above. Gather the three roots and branches of evil destinies below. Open the door of the sky, fill with wind to gather power. These three together are the swift path of mantra. Twenty-one thousand six hundred breaths of awareness, the path of endurance is achieved through the endurance of upper and lower bonds. By practicing, there are no faults such as sinking or agitation. Diligently work on the five root winds and branch winds. Thus, with posture and so on, clarify the three channels and six chakras. Moreover, making twenty-one knots of the right and left channels in the central channel, relying on skillful means to make the wind-mind workable, and with the power of increasing the two accumulations, at the time of death, the three winds enter the central channel, and the knots are gradually released, from the union of wind and mind, appearances arise, Uncommon appearances, and the attainment, near attainment of the four wisdoms, as well as samadhi, and the accumulation of qualities such as clairvoyance are accomplished, as the tantra says: After the union of male and female, there is unconscious bliss that cannot be spoken. Likewise, at the time of fainting or death, when the wind enters the central channel, there is no recollection at all. Therefore, the Avadhuti is, the root of non-conceptual Dharmadhatu wisdom. Thus. In general, relying on the three stages of wind entering, abiding, and rising, one enters the central channel, wherein the rising is clarified as clockwise, and the entering is clarified as counterclockwise. Thus, the function of the right Rasana is to generate the outward dispersion of wind, existing in the wind of samsara, so the mouth of the channel also faces upwards. The function of the left Lalana is to gather and collect the wind inward, existing in the wind of nirvana, so the mouth of the channel also hangs downwards, as the Compendium of Origins says: The wind travels above in samsara. Nirvana travels below. Thus. Therein, the central channel of Dharmata exists but is not substantially established, therefore it is Rahu. Outwardly, its head and tail both consume the sun and moon, so inwardly, the nature of white and red essences, the two Ah and Ham, are located at the upper and lower tips of the central channel, and by familiarizing oneself with the samadhi of blazing and dripping, the activities of wind entering, abiding, and dissolving are performed, and the activity of contemplating the nature of the sun and moon, the two white and red essences, constantly flowing within the central channel, if one gains the ability to bind, then one will not be able to grasp the sun and moon externally, and one will be able to suppress creation.
Chinese
即是证悟的能力。其中，如将拙火智慧之轮，大乐法性之轮，以及调理脉气、开解身结之轮分为三类，那么第一类是：如同马面鹏鸟之火吞噬大海一般，具有太阳自性的阿字所生的火，能吞噬一切火的蕴界，因此称为拙火。它在六重轮叠加的犹如生命之树的中脉罗睺星的虚空中，由生命之气的风马从各个脉轮的位置依次牵引，从顶轮显现持兔相的父尊（ཧཾ，梵文天城体：हं，梵文罗马转写：haṃ，汉语字面意思：吽），向下指示并接触，从中降下白色的精华，即是中脉。在生起安乐的状态中，稍微放松。之后，左右二脉的白色精华和红色精华，从中脉的上端和下端进入，在心间混合，修持乐空双运的大ཨེ་ཝཾ་（藏文：ཨེ་ཝཾ་，梵文天城体：एवं，梵文罗马转写：evaṃ，汉语字面意思： एवम्）之觉受。第二类的意义也是，拙火燃烧的方式与之前相同，不同的是修持ཨེ་ཝཾ་（藏文：ཨེ་ཝཾ་，梵文天城体：एवं，梵文罗马转写：evaṃ，汉语字面意思： एवम्）双运的方式，将心专注于心间的ཨ་（藏文：ཨ་，梵文天城体：अ，梵文罗马转写：a，汉语字面意思：阿）字和顶轮的པཾ་（藏文：པཾ་，梵文天城体：पं，梵文罗马转写：paṃ，汉语字面意思：榜）字混合的如豌豆大小的明点上。对此，在时轮金刚中说：七双的种子圆满之后，为了说明显现的自性，将ཀྵ་（藏文：ཀྵ་，梵文天城体：क्ष，梵文罗马转写：kṣa，汉语字面意思：叉）字作为座垫。这是因为所有的双的种子，即三十个元音字母，都变为一个ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马转写：haṃ，汉语字面意思：吽）的自性而安置的。为了 соединить ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马转写：haṃ，汉语字面意思：吽）字和ཀྵ་（藏文：ཀྵ་，梵文天城体：क्ष，梵文罗马转写：kṣa，汉语字面意思：叉）字，所以说了ཀྵ་（藏文：ཀྵ་，梵文天城体：क्ष，梵文罗马转写：kṣa，汉语字面意思：叉）字。双运都成为方便智慧，所以是ཨེ་ཝཾ་（藏文：ཨེ་ཝཾ་，梵文天城体：एवं，梵文罗马转写：evaṃ，汉语字面意思： एवम्）。如果与第三类结合，那么无贪者将风和火两种元素同时双运，在脐轮，以火风ཨེ་（藏文：ཨེ་，梵文天城体：ए，梵文罗马转写：e，汉语字面意思：诶）的形象，ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马转写：haṃ，汉语字面意思：吽）字融化，从遍布中脉和所有脉轮的风心的白色明点向下滴落，红色明点向上升起，二者在心间混合，在俱生本智显现为离戏的状态中放松。这三种最终都是将心和心所平等安住在寂静的无分别中，这一点是相同的。以这种方法成就的自果是，胜观的证悟，从乐空无分别的觉受中超越的智慧，必须了知是胜观的证悟，从乐空无分别的觉受中超越的智慧，必须了知是超越有实和无实，以及超越修习的。如《密集金刚》中所说：无修是修之实，修习即是非修习。如是实与
English
That is the ability to realize. Among them, if the Tummo Wheel of Wisdom, the Wheel of Great Bliss Dharma Nature, and the Wheel of Channel Cleansing and Body Knot Release are divided into three categories, then the first category is: Like the fire of the horse-faced Garuda devouring the ocean, the fire born from the A syllable, which has the nature of the sun, can devour all the aggregates of fire, so it is called Tummo. In the central channel, which is like the tree of life stacked with six wheels, in the space of Rahu, the wind horse of life force is gradually drawn from the positions of each chakra. From the crown chakra, the father deity holding the rabbit (ཧཾ，Devanagari: हं，IAST: haṃ，Literal meaning: Hum) is shown downwards and touches, from which white essence descends, which is the central channel. In the state of arising bliss, relax slightly. Then, the white essence of the Roma channel and the red essence of the Kyangma channel enter from the upper and lower ends of the central channel, and mix in the heart chakra, cultivating the experience of great Evaṃ (ཨེ་ཝཾ་，Devanagari: एवं，IAST: evaṃ，Literal meaning: Thus) of bliss and emptiness union. The meaning of the second category is also that the way Tummo burns is the same as before, except that the way of practicing Evaṃ (ཨེ་ཝཾ་，Devanagari: एवं，IAST: evaṃ，Literal meaning: Thus) union is to focus the mind on the pea-sized bindu mixed with the A (ཨ་，Devanagari: अ，IAST: a，Literal meaning: A) syllable in the heart chakra and the Paṃ (པཾ་，Devanagari: पं，IAST: paṃ，Literal meaning: Pang) syllable in the crown chakra. In this regard, it is said in the Kalachakra: After the seven pairs of seeds are complete, in order to explain the nature of manifestation, the Kṣa (ཀྵ་，Devanagari: क्ष，IAST: kṣa，Literal meaning: Ksha) syllable is mentioned as the seat. This is because all the dual seeds, that is, the thirty vowel letters, are arranged to become one Haṃ (ཧཾ་，Devanagari: हं，IAST: haṃ，Literal meaning: Hum) nature. In order to connect the Haṃ (ཧཾ་，Devanagari: हं，IAST: haṃ，Literal meaning: Hum) syllable and the Kṣa (ཀྵ་，Devanagari: क्ष，IAST: kṣa，Literal meaning: Ksha) syllable, the Kṣa (ཀྵ་，Devanagari: क्ष，IAST: kṣa，Literal meaning: Ksha) syllable is mentioned. The dualities all become skillful wisdom, so it is Evaṃ (ཨེ་ཝཾ་，Devanagari: एवं，IAST: evaṃ，Literal meaning: Thus). If combined with the third category, then those without attachment will unite the two elements of wind and fire at the same time. In the navel chakra, in the form of fire-wind E (ཨེ་，Devanagari: ए，IAST: e，Literal meaning: E), the Haṃ (ཧཾ་，Devanagari: हं，IAST: haṃ，Literal meaning: Hum) syllable melts, and the white bindu of wind-mind, which pervades the central channel and all the chakras, drips downwards, and the red bindu rises upwards. The two mix in the heart chakra, and relax in the state where the innate co-emergent wisdom manifests as free from elaboration. The ultimate similarity of these three is that they all equally place the mind and mental factors in peaceful non-conceptualization. The self-fruit achieved by this method is the realization of Vipassanā, the wisdom that transcends the experience of bliss-emptiness non-conceptualization, and it must be known that it is the realization of Vipassanā, the wisdom that transcends the experience of bliss-emptiness non-conceptualization, and it must be known that it transcends the real and unreal, and transcends practice. As it is said in the Guhyasamaja Tantra: Non-meditation is the reality of meditation, meditation itself is non-meditation. Thus, reality and