Chinese
也是，脉的精华如白色的丝线。与五大结合，与佛母结合则为佛眼。与智慧结合则如明镜。与身结合则为现证菩提之身。然后是血的精华，如未破损的朱红色颜料的汁液。在五大中为水。在佛母中为嘛嘛嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。在智慧中为平等性。在身中为圆满报身。然后是火的精华，如将镜子放在太阳下所产生的热气。在五大中为火。在佛母中为白衣母。在智慧中为妙观察智。在身中为金刚身。然后是风的精华，如将黄金放在地下所产生的蒸汽。在五大中为风。在佛母中为誓言度母。在智慧中为成所作智。在身中为化身。然后是虚空的精华，存在于空旷的虚空中，与五大结合则为虚空。与佛母结合则为空界自在母。在智慧中为空性。与身结合则为法身。右侧是法性的白色的圆形脉。净化的种子字为阿那日（藏文，梵文，anri，无垢）。其间是净化的心髓嗡（藏文，梵文，om，圆满）。意识为阿赖耶识。后方是智慧的黄色的方形脉。种子字为苏智日（藏文，梵文，sutri，线）。心髓为吽（藏文，梵文，hum，发声）。意识为意。左侧是功德的红色的半月形脉。种子字为扎瑞德（藏文，梵文，preduh，施舍）。心髓为昂（藏文，梵文，am，甘露）。意识为染污意。前方是自性的红黑色三角形脉。其中没有所净和能净的字。意识是与睡眠一起的五根。观修这些坛城的力量，虽然显现清晰，但不是像外道常断见者所造作的。在如七音住的五种智慧自性中，在自性坛城的中央，智慧精华的明点如贡达花，光芒万千，不确定，从一切边解脱，如中等芥菜子般存在。观修自证的显现，不被外境所夺，由此五种精华在智慧精华和六种坛城中自现，是完全不颠倒的成就。由此产生的，在梵穴顶轮处，将心专注于智慧精华的明点上。通过观修，触及身语意的明点，就像用哈气吹燃木柴一样。
English
Also, the essence of the channels is like a white silk thread. When combined with the elements, and with the Mother, it is the Buddha Eye. When combined with wisdom, it is like a mirror. When combined with the body, it is the Body of Perfect Enlightenment. Then there is the essence of blood, like the juice of unbroken cinnabar pigment. In the elements, it is water. In the Mother, it is Mamaki (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning). In wisdom, it is equality. In the body, it is the Enjoyment Body. Then there is the essence of fire, like the heat produced when a mirror is placed in the sun. In the elements, it is fire. In the Mother, it is White-Robed Mother. In wisdom, it is discriminating awareness. In the body, it is the Vajra Body. Then there is the essence of wind, like the vapor produced when gold is placed underground. In the elements, it is wind. In the Mother, it is Samaya Tara. In wisdom, it is accomplishing activity. In the body, it is the Emanation Body. Then there is the essence of space, which exists in the clear, open space; when combined with the elements, it is space. When combined with the Mother, it is the Queen of the Realm of Space. In wisdom, it is emptiness. When combined with the body, it is the Dharma Body. On the right is the white, round channel of Dharma nature. The seed syllable of purification is Anri (Tibetan, Sanskrit, anri, stainless). In between is the essence of purification, Om (Tibetan, Sanskrit, om, complete). Consciousness is the Alaya consciousness. Behind is the yellow, square channel of wisdom. The seed syllable is Sutri (Tibetan, Sanskrit, sutri, thread). The essence is Hum (Tibetan, Sanskrit, hum, sound). Consciousness is mind. On the left is the red, crescent-shaped channel of merit. The seed syllable is Preduh (Tibetan, Sanskrit, preduh, giving). The essence is Am (Tibetan, Sanskrit, am, nectar). Consciousness is afflicted mind. In front is the red-black, triangular channel of self-nature. In it, there are no letters of what is to be purified and what purifies. Consciousness is the five senses together with sleep. Although these mandalas appear clearly through the power of meditation, they are not made by those who hold eternalist views like the non-Buddhists. In the nature of the five wisdoms, like the seven sound abodes, in the center of the Citta Mandala, the bindu of the essence of wisdom, like a Kunda flower, with countless uncertain lights, liberated from all extremes, exists like a medium-sized mustard seed. By meditating on the clear manifestation of self-awareness, which is not stolen by objects, the five essences self-arise in the mandala of the essence of wisdom and the six, which is completely and non-mistakenly accomplished. Arising from this, at the crown aperture of Brahma, focus the mind on the bindu of the essence of wisdom. Through meditation, it touches the bindus of body, speech, and mind, just like igniting firewood with a breath.
Chinese
从变得像白色光芒一样，净化了包括睡眠在内的六个种子。将五种精华聚集到智慧的精华中，从而产生快乐的智慧。快乐的智慧的本质是无所缘，远离一切边际的心之坛城。五种智慧的本质是自明的坛城，因为没有比这更高的，所以是至上的。这是无二元的因果，是普贤王如来的口诀。脐轮是化身轮或普贤王如来的口诀：在脐部六十四脉瓣的中央，有一个被称为五界明点的东西，它以短字母阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的形状存在。它与母续秘密虚空的鼻尖明点相连而存在。在心间，将心专注于玛尔（藏文：མར་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）和阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）上进行禅修，当脉阿瓦都提（藏文：ཨ་ཝ་དྷཱུ་ཏི་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）像红色的灯芯一样伸长时，它会触及五界明点并融化成光。六十四脉瓣的念头集合的明点融化，当它们像白酥油被牛奶煮沸一样消失时，显现为四十二身和智慧。它们成为产生的因，所以是坛城的界。产生的次第是，微小的元素显现为智慧，即种姓之母。五大显现为五种姓之父，所以加上“如是”一词。菩提心是金刚的集合。意思是：四根是外在的四位菩萨，四境是内在的四位明妃，四时是外在的四位明妃，四种识是内在的四位菩萨。通过“等”字，秘密根、秘密识、秘密母和三合的触觉是四位门卫。常断、有我、有相的四种颠倒显现为四位门母。在普贤王如来的坛城中。意思是：一切念头集合都清净为快乐智慧的行境。因此，一切轮回和涅槃都是自生智慧，所以被称为大自在。此外，通过反复在心间法-轮上禅修的力量，自生增上智慧。五种智慧的本质也融入于心的空性智慧中。因此，即使通过禅修具有处所的轮，看起来似乎不同，但却是自证智慧
English
Having become like white radiance, purify the six seeds including sleep. Gather the five essences into the essence of wisdom, thereby generating the wisdom of bliss. The very essence of the wisdom of bliss is the mandala of the mind, which is without object and free from all extremes. The essence of the five wisdoms is the self-illuminating mandala, and because there is nothing higher than that, it is supreme. That is the non-dual cause and effect, the instruction of Kuntuzangpo. The navel is the wheel of emanation or the instruction of Kuntuzangpo: In the center of the sixty-four petals of the navel, there is something called the bindu of the five realms, which exists in the shape of the short letter A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A). It exists connected to the tip of the nose bindu of the secret space of the mother. In the heart, meditate by focusing the mind on Mar and A, and when the channel Avadhuti extends like a red lamp wick, it strikes the bindu of the five realms and dissolves into light. The bindus of the collection of thoughts of the sixty-four petals dissolve, and when they disappear like white butter being boiled by milk, they manifest as the forty-two bodies and wisdoms. They become the cause of arising, so they are the realm of the mandala. The manner of arising is that the minute elements manifest as wisdom, which is the mother of the family. The five great aggregates manifest as the five fathers of the family, so add the word "thus it is." Bodhicitta is the collection of vajras. This means: the four faculties are the four outer bodhisattvas, the four objects are the four inner consorts, the four times are the four outer consorts, and the four consciousnesses are the four inner bodhisattvas. By the word "etc.", the secret faculty, the secret consciousness, the secret mother, and the touch of the three unions are the four gatekeepers. The four inversions of permanence, annihilation, self, and characteristics manifest as the four gatekeepers. In the mandala of Kuntuzangpo. This means: all collections of thoughts are purified into the object of enjoyment of the wisdom of bliss. Therefore, all samsara and nirvana are self-born wisdom, so it is called the Great Self. Furthermore, by the power of repeatedly meditating on the dharma-wheel in the heart, there is self-illuminating superior wisdom. The essence of the five wisdoms also merges into the wisdom of emptiness of the mind. Therefore, even though meditating on the wheel with its location seems different, it is self-aware wisdom.
Chinese
以无能观者和所观者的方式观照并修持五种智慧的自性，是脐轮化身的修持口诀。 修持喉轮受用轮，或清净行法的口诀是：在喉部十六脉瓣的中央，有名为“怖畏空行母”者，以种子字ཨཱཾ་（藏文：ཨཱཾ་，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：啊）的形状存在，其中聚集了食物的精华，是精华明点。从心间向上放射光芒，触及受用明点，使分别念的明点如冰般融化，像白色酥油被牛奶充满一样。通过等持的行法，融化这些明点，六味显现为安乐的智慧，令人心满意足，因此称为嬉戏智慧。在这种没有痛苦折磨的大乐之中，安乐的智慧无能体验者和所体验者地安住，因此称为供养。像这样，不执着于行为是清净行法的口诀。 修持头顶大乐轮，或广大遍布的口诀是：在头部三十二脉瓣的中央，有普贤王如来的明点，以种子字ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）的形状存在。通过修持它，以体验无漏安乐的福德资粮，清净了对事物和相状执着的垢染，事物和相状如幻化般自显为智慧。心间的火焰向上升腾，触及受用明点。然后从头顶梵穴向上发出，触及十方一切如来，融化为光芒。融入大乐轮中，其中有明点ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽），由于ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）的融化，三十二脉瓣的分别念明点融化为光芒，如白色酥油被牛奶充满一般，如《嬉戏轮无量胜》所说。当无漏的安乐遍布身体的始末时，一切分别念都显现为身和智慧。这一点难以理解，因此是秘密的。由于是精华聚集的明点本身的来源，因此称为界。这种安乐的智慧是诸佛意念的真实基础。因此，包含十方和四时的所有法，都在自性觉知的显现中圆满，即是成佛。
English
Looking at and practicing the essence of the five wisdoms in a way that there is no seer and nothing to be seen is the instruction for meditating on the nirmāṇakāya chakra at the navel. The instruction for meditating on the enjoyment chakra at the throat, or the pure conduct, is: In the center of the sixteen channels of the throat, there is the ḍākiṇī called Raudra, in the shape of the letter Āṃ (藏文：ཨཱཾ་，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：Ah), which contains the essence of food and is the essence bindu. When the rays of light rise from the heart and strike the enjoyment bindu, the bindu of conceptual thoughts melts like ice, becoming like white butter filled with milk. Through the practice of samādhi, melting those bindus, the six tastes become clear as the wisdom of bliss, and because it satisfies the mind, it is called the wisdom of play. In that great joy without the torment of suffering, the wisdom of bliss abides without an experiencer or something to be experienced, therefore it is called offering. Thus, not clinging to conduct is the instruction of pure conduct. The instruction for meditating on the great bliss chakra at the head, or the great expanse, is: In the center of the thirty-two channels of the head, there is the bindu of Samantabhadra, in the shape of the letter Haṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Hūṃ). By the power of meditating on it, the accumulation of merit from experiencing the uncontaminated bliss purifies the stains of clinging to things and characteristics, and things and characteristics appear as illusion-like self-appearances as wisdom. The spark of fire from the heart rises up and strikes the enjoyment bindu. Then it rises up and emerges from the Brahma aperture at the crown of the head, striking all the Tathāgatas of the ten directions, dissolving into light. It dissolves into the bindu Haṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Hūṃ) in the great bliss chakra. From the melting of Haṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Hūṃ), the bindus of conceptual thoughts of the thirty-two channels dissolve into light, becoming like white butter filled with milk, as it says, "The infinite and supreme mandala of play." When uncontaminated bliss pervades the body from beginning to end, all conceptual thoughts become clear as body and wisdom. This is difficult to realize, therefore it is secret. Because it is the source of the bindu where the essence gathers, it is called the sphere. That wisdom of bliss is the actual basis of the intention of all Buddhas. Therefore, all phenomena encompassed by the ten directions and four times are perfected in the direct experience of self-awareness, which is Buddhahood.