English
Many yogis practice with tummo and wind yoga. It is said that Dabipa and others are proficient in tummo. Although there are many other completion stages, if one understands what was said before, one can understand, so I will not repeat them. Here it is stated: Glorious Guhyasamaja Kalachakra and, Chakrasamvara Hevajra's, How to proceed on the path of the completion stage, The general outline is not separated from the general words, The meaning of the scriptures and reasoning are well analyzed by the parents, The essential points of the meaning are thoroughly detailed, When the words are clearly explained, May the three places of the dakinis be merciful and forgiving. From the stages of the path of the great Vajradhara, dissecting the essential points of all secrets, The thirteenth chapter is the explanation of the general outline of the completion stage. Secondly, the first step is to identify the completion stage to be meditated upon, which is divided into three parts: explaining the basis of meditation, the channels and winds, etc., how to apply them well, and how to meditate on emptiness based on them. The first part is divided into two: explaining the channels and explaining the winds. The first part is: There are seventy-two thousand channels in the body, of which one hundred and twenty are the main ones, of which twenty-four are the main ones, and of which three are the most important. As it is said in the seventh chapter of the Guhyasamaja Root Tantra: Seventy-two thousand channels, Follow the body and turn into channels. Channels and near channels, etc., Their dwelling places are the basis. One hundred more than twenty, Are said to be the main channels. The dwelling places and places of the channels, Are twenty-four in number, Among them, the three central channels, Are the basis and the all-pervading ones. So it is said. In its commentary, it is said that the main channels that serve as the mount of the winds and the basis of consciousness are: the eight channels of the Dharma wheel in the heart, the sixteen channels of the enjoyment wheel in the throat, the thirty-two channels of the great bliss wheel in the crown, and the sixty-four channels of the emanation wheel in the navel. Among them, the twenty-four elements of the body, such as nails and teeth, are the cause of growth and abiding, so the channels in the twenty-four places such as the crown are the main ones. In the same chapter of the Guhyasamaja Root Tantra, it is said: The channels such as Lalana, Are the main channels of all, Therefore, it is the basis of others, Ganga Sindhu and others
Chinese
如是宣说三根本为主要之理。于彼，《合续》第六观察中云：“心之内种莲花，八瓣具心要。”又云：“四瓣之中，四生之脉，如灯之自性，于四方而安住。四脉亦于四隅，安住于彼而种，五甘露降临，彼供养自之身安住，由彼之实性，宣说四种供养。身之心内，五脉安住，以身语意之差别，近说二十四。”如是宣说心间八瓣之脉，于四方有四生之脉，于四隅有四供养之脉安住。 于彼，胎中脉形成之次第者，于《曼殊室利根本续》中云：“于胎之位，首先生起心之五脉，其后生起三者。”所说之八者。如是所说之义，非谓三匝等五者首先形成，其后三主要者生起，以《集经》中彼三者说为一切脉之所依故。故于心间，于成就具三主要者之五者之后，应令家母等形成。三十二脉中，三匝等最后五者，及罗浪中脉三者，除八者之外，二十四者，乃顶门等二十四处之身语意脉，故八者乃剩余之八者。 断魔母者，与阿瓦都帝相混，故位于中央，于《曼殊室利根本续》中云：“第三十二者断魔母，与阿瓦都帝相混唯一，如舌尖之极，从脐而起，乃时脉瑜伽母等之遮止相之法降临。”如是。又于《曼殊室利根本续》中云：“三匝母乃色，欲母乃声，家母乃香，拙火母乃味，断魔母乃法。”又云：“于彼，以四瓣安立生之脉，于四方四者，乃四生及其自性降临。”如是说。
English
Thus, it is proclaimed that the Three Roots are the main essence. In that regard, the sixth examination of the "Union Tantra" states: "Within the heart, the seed of the lotus, with eight petals and the essence of the heart." It also says: "Among the four petals, the vessels of the four elements, like the nature of a lamp, reside in the four directions. The four vessels also in the four corners, residing there and planting, the five amritas descend, that offering abides in one's own body, from the essence of that substance, the four offerings are explained. Within the heart of the body, five vessels reside, with the distinction of body, speech, and mind, nearly twenty-four are mentioned." Thus, it is proclaimed that the vessels of the eight petals of the heart, in the four directions are the vessels of the four elements, and in the four corners reside the vessels of the four offerings. In that regard, the order of the formation of vessels in the womb, in the "Manjushri Root Tantra" it is said: "In the state of the womb, first arise the five vessels of the heart, after that the three are born." The eight that are mentioned. As such, the meaning of what is said is not that the five, such as the three circles, are formed first, and then the three main ones arise, because in the "Collection Sutra" those three are said to be the basis of all vessels. Therefore, in the heart, after the accomplishment of the five with the three main ones, the Housewife and others should be made to form. Among the thirty-two vessels, the last five such as the three circles, and the three vessels of Rola and Uma, except for the eight, the twenty-four are the body, speech, and mind vessels of the twenty-four places such as the crown of the head, so the eight are the remaining eight. The Demon-Severing Mother, mixed with Avadhuti, therefore located in the center, in the "Manjushri Root Tantra" it is said: "The thirty-second, the Demon-Severing Mother, mixed only with Avadhuti, like the tip of the tongue, rising from the navel, is the Dharma of the characteristic of the cessation of the yoginis of the time vessel." Thus. Also in the "Manjushri Root Tantra" it is said: "The Three-Circle Mother is form, the Desire Mother is sound, the Housewife Mother is smell, the Fierce Fire Mother is taste, the Demon-Severing Mother is Dharma." It also says: "In that, with the four petals establish the vessels of birth, in the four directions the four are the four elements and their nature descend." Thus it is said.
Chinese
《琼解》中说：这五者是，在法轮中依次是地等界的自性。因此，应象征从坛城迁往其他坛城。如是说。而断魔母，那里也说是依于中脉，因此三匝等四者是四方的脉。心间四隅的脉是，《曼涅》中说：四隅是，各自说小便、痰、血、精液等流出的脉，与形、声、香、味、触等流出的一起，是供养的自性。其自性也是，就事物而言，生起和从生起转变没有差别之故。如是说，因为说生起和将生起的事物没有差别，所以认为四方的生起脉和四隅的供养脉，住处生起或形等流出是相似的。三匝等四者，每一个都分为两个，所以是八脉。之后，从八脉变为二十四脉。《曼涅》中说：如此，与阿瓦都帝一起的五脉最初是，其后是三，然后是二十四。如是说。从《牟帝串》中，对于心间莲花的莲心和四方的花瓣，依次是，近三、欲母、家母和，勇母和魔母。如是说，说这五者是心间的五脉，也是按方位四方和中央来计数，还是考察一下。从《库姆提》中，也是将五脉与色等结合，婆瓦巴扎说五甘露流出，那些流出，在八脉中都显现为相似。从三十二脉中流出三十二菩提心，这是总的说法，而牙齿和指甲等流出是就各自的方面而言。然而，不断魔母，因此在《喜金刚》中说：努力舍弃一切剩余。 如是在显示脉瑜伽母的体性时，说是要舍弃它，而且依靠那条脉，虽然生于世间安乐的自性中，却看不到它的坛城，也会死亡。那也是在有垢染的时候，在无垢染的时候，它也充满菩提心。如是《曼涅》中说。
English
In the 'Kyung Commentary,' it says: These five are, in the wheel of Dharma, successively the nature of the elements such as earth. Therefore, it should symbolize the transfer from one mandala to another. So it is said. And the demon-severing mother, there it is also said to rely on the central channel, therefore the three coils and so on, the four are the channels of the four directions. The four corner channels of the heart are, in the 'Man-nye,' it says: The four corners are, each separately speaking of the channels from which urine, phlegm, blood, semen, etc. flow, together with the flow of form, sound, smell, taste, and touch, are the nature of offerings. Its nature is also, in terms of things, there is no difference between arising and transforming from arising. So it is said, because it is said that there is no difference between arising and things that will arise, it is thought that the four channels of arising in the directions and the four channels of offering in the corners, the arising of the dwelling place or the flow of form, etc. are similar. The four, such as the three coils, each divides into two, so they are eight channels. After that, from eight channels it becomes twenty-four channels. In the 'Man-nye,' it says: Thus, the five channels together with the Avadhuti are the first, after that there are three, and then twenty-four. So it is said. From the 'String of Pearls,' for the heart of the lotus in the heart and the petals in the four directions, in order, are the near three, the desire mother, the house mother, and, the fierce mother and the demon mother. So it is said, saying that these five are the five channels of the heart, also count them according to the four directions and the center, or examine them. From the 'Kumuti,' also combine the five channels with form, etc., and Bhava Bhadra says that five nectars flow out, those flows, all appear similar in the eight channels. From the thirty-two channels, thirty-two bodhicittas flow out, this is a general statement, while the flow of teeth and nails, etc. is in terms of each aspect. However, it does not flow into the demon-severing mother, therefore in the 'Hevajra' it says: Strive to abandon all remnants. Thus, when showing the nature of the channel yogini, it is said to abandon it, and relying on that channel, although born in the nature of worldly happiness, one cannot see its mandala and will also die. That is also in the case of being with defilements, in the time of being without defilements, it is also filled with bodhicitta. So it is said in the 'Man-nye.'