English
Ra. The left channel generates wind, black and clear; in both, the central channel carries water and wind, white; in both, the inhalation generates earth and wind, yellow; endowed with the goddess and the lord, it brings forth the four wisdoms. Thus it is said. In other tantras, it is said that from the center of the two nostrils arises space wind, from the upper part wind, from the wings fire, from the two sides of the pillar water, and from the lower part earth wind, thus the winds of the five elements flow from the four directions and the center. These are the outer mandala of bodhicitta, the place of generation and gathering of all channel winds, the essence of the heart's channel winds is the center, and the channel winds of the limbs are the retinue. The second is the inner mandala of bodhicitta, namely the bindu of wisdom and the bindu of consciousness. The first is the root of all bindus, which becomes the basis of the causal continuum, namely the bindu of the essence of wisdom or the indestructible bindu, which dwells in the nature of emptiness, clarity, and unobstructedness. The second has two aspects: a general explanation of the meaning according to the system of other tantras, and an explanation of the necessity of this tantra. The first is that the three bindus of wind, mantra, and substance are taught. By the determination of the indestructible bindu in the heart, the appearance of grasping and being grasped is self-liberated from the binding action of wind, which is the wind bindu. By meditating on the sign of the deity on the bindu at the tip of the nose, the mind is protected from ordinary appearances and attachments, hence it is the mantra bindu. From meditating on the bindu at the tip of the lower nose, bliss arises, etc., hence it is the substance bindu. Furthermore, to explain the latter a little, from the two white and red elements, they become essence and dross. At the crown of the head, the white element obtained from the father is of the nature of haṃ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： ཧཾ་), and at the junction of the three channels below the navel, the red element obtained from the mother is of the nature of a-thung (藏文，梵文天城体：अ，梵文罗马拟音：ā，汉语字面意思：ཨ་ཐུང་), becoming the master of all white and red elements of the body, relying on the part of the central channel, it becomes the support of consciousness. From that, it also becomes essence and dross. In the womb, it is generated by being connected to the mother's channel, and after birth, the food and drink are transformed and digested by phlegm. Bile changes its color, and wind and fire combine, so that the three heats of fire cook and digest it. The essence becomes blood in the liver, and circulates in the channels, successively becoming flesh, fat, bone, marrow, and bodhicitta. From that, it transforms into strength and radiance, and the dross of those
Chinese
据说，通过三个种子字来压制和安住。如《小品自处》中所说：法性天非人畜圆形，俱生唵（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：唵）具精华，智慧天人四方形，精华吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）乃善逝意，功德地狱饿鬼阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），半月形语之自性。红黑色，面有隐秘之处，那是愚昧的容器，平等充满三种知识，也说是猛烈的自性。其注释中说：法性、智慧、功德和自续四者有八支。因此，第一个在前面，无生而作自显现之业。第二个在右边，作智慧生起之业。第三个在左边，由此而有现观和显现果。第四个在后面，作使诸知识昏昧和摧毁之业。而且，四光也随形状而依次结合。其中说：白光圆形，蓝色四方形，红色半月形，红黑色三角形。四脉的中央，五大地的精华，即地1、水2、风3、火4、空5，以脉1、血2、气3、暖4、光5的形式存在。《小品》中说：丝线1、朱砂汁2、黄金气3，向阳镜清净气味，是四大之精华，安乐之精华5是虚空界。如是，五精华聚集的中央，智慧精华之明点本自存在，本自具有五母五智的体性。又《明灯无畏鬘》中说：其中心无戏论之明点，体性法身之理，如金管装珍宝，内外无别光明自生。又，脐轮四十四脉瓣的中央，名为界自在五明点的，以普贤佛母的自性，安住于字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的形状中。《秘密明点》中说：秘密智慧明点之界，安住于十六和四的中央。喉轮的中央，名为空行母罗睺罗，以字母央（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：央）的形状存在。《灌顶要义自释》中说：名为自性空行母罗睺罗，不住于任何处而享受一切受用，即是舌头。
English
It is said that it is suppressed and abides by the three seed syllables. As it says in the 'Small Treatise on Self-Abiding': 'Dharmata, god, asura, animal, round. The basis is endowed with the essence of Om (Tibetan: ༀ, Devanagari: ओम्, Romanized Sanskrit: om, literal Chinese meaning: 唵). Wisdom, god, human, square mind. The essence Hum (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: 吽) is the Sugata's heart. Qualities, hell, hungry ghost, Ah (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, literal Chinese meaning: 阿). Crescent moon is the nature of speech.' Red-black face with hidden hollow shape. That is a vessel of foolishness and ignorance. Equally filled with three knowledges. It is also said to be fierce. And in its commentary: 'Dharmata, wisdom, qualities, and the four self-continuums have eight branches.' Therefore, the first is in front, doing the work of self-appearance without birth. The second is on the right, doing the work of arising wisdom. The third is on the left, by which there is direct perception and the manifestation of the fruit. The fourth is behind, doing the work of bewildering and destroying knowledges. Moreover, the four lights are also combined sequentially according to their shapes. From that: 'White light is round, blue is square, red is crescent, and red-black is triangular.' In the center of the four roots, the essence of the five elements, earth 1, water 2, wind 3, fire 4, and space 5, abides in the form of root 1, blood 2, breath 3, heat 4, and light 5. As it says in the 'Small Treatise': 'Silk thread 1, cinnabar juice 2, golden vapor 3. Sunny mirror, pure scent. These are the essence of the four elements. The essence of bliss 5 is the space element.' Thus, in the center of the gathering of the five essences, the bindu of the essence of wisdom has always been present, inherently possessing the nature of the five mothers and five wisdoms. Moreover, in the 'Clear Lamp, Fearless Garland': 'In its center is the bindu free from elaboration. The nature is the Dharmakaya, the manner is like a golden tube containing a precious jewel. Clear and self-arising without inside or outside.' it is said. Again, in the center of the forty-four petals of the navel chakra, there is what is called the bindu of the five realms of abundance, abiding in the form of the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: 阿), the nature of Samantabhadri. As it says in the 'Secret Bindu': 'The realm of the secret wisdom bindu. Abides in the center of sixteen and four.' In the center of the throat chakra, there is what is called the Dakini Rahula, abiding in the shape of the letter Ang (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, literal Chinese meaning: 央). In the self-commentary of 'The Essential Meaning of Empowerment': 'What is called the Dakini Rahula of self-nature. Not abiding in anything, enjoying all enjoyments, is the tongue.'
Chinese
据说，由于内外都进行交流，所以也称为遍布者。顶轮的中央，由普贤王如来的明点，白色的吽（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字头朝下安住。胜乐金刚续中说：不变稳固之明点，吽（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字乃菩提心之精华。脐下有拙火，其自性为燃（藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：燃），助燃之风轮为扬（藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）字。特别是《空性论》中说：因甚深故菩提心坛城，乃至，本体乃秘密三界。以及《金刚事业次第》中说：十八界三界之精华，因此有十八界和秘密三界，共二十一界。第一种是，后续经中说：境与根识皆不同，一切分为三六类，是说十八界。第二种是，父母的秘密精华，以及无二的殊胜菩提心三种，是轮回和涅槃一切法的根本。而且，有漏之心是身体的种子，身体的漏是种子菩提心。因此，不可能有脱离精液之漏的烦恼之漏。即使在无色界中，从五大和五欲的漏中，空和声音的漏是显现的，其余的说是以种子的形式存在，是轮回的根本。无漏之法是产生无二智慧的根本，因此，涅槃之法能够圆满一切功德。对此，《眼经释》中说：外道的三密咒，以及经论的论典中，境、根、识六三为十八，为了突出其伟大之处，用两种理由说明二十一界，即加上秘密的三界。并且，十八界的根本是手印的功德圆满，以及作为中介的所依之事业的金刚，以及具有功德之聚的莲花，以及与风之方便融为一体所产生的智慧，从所依和能依的角度来说，是内在和秘密的菩提心坛城。这些被称为内在菩提心坛城，如先前内外场合中所述。
English
It is said that because it communicates both internally and externally, it is also called the pervader. In the center of the crown chakra resides the bindu of Samantabhadra, the white letter Hum (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, literal Chinese meaning: Hum) with its head pointing downwards. The Hevajra Tantra states: The unchanging and stable bindu, the letter Hum (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, literal Chinese meaning: Hum) is the essence of Bodhicitta. Below the navel is the Tummo, the nature of fire, Ram (Tibetan: རཾ་, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, literal Chinese meaning: Burn), and the wind chakra that ignites it is with the letter Yam (Tibetan: ཡཾ་, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, literal Chinese meaning: Yam). In particular, the Kok Shung says: Because of its profoundness, the Bodhicitta Mandala, and so on, the essence is the secret three realms. And the Vajra Karmakrama says: The eighteen realms are the essence of the three realms, thus there are eighteen realms and the secret three realms, totaling twenty-one realms. The first is, the Uttaratantra says: Object and sense faculties are different, all are divided into three sixes, thus the eighteen realms are explained. The second is, the secret essence of the father and mother, and the three unsurpassed Bodhicittas, are the basis of all phenomena of samsara and nirvana. Moreover, the defiled mind is the seed of the body, and the defilement of the body is the seed Bodhicitta. Therefore, it is impossible to have defilements of afflictions that are separate from the defilement of semen. Even in the formless realm, among the defilements of the five elements and the five desires, the defilements of emptiness and sound are manifest, and the rest are said to exist in the form of seeds, which is the basis of samsara. The undefiled dharma is the basis for the arising of non-dual wisdom, therefore, the transcendental dharma is able to perfect all qualities. In this regard, the Commentary on the Eye says: The three secret mantras of the outsiders, and in the treatises of the scriptures, the six threes of object, sense faculty, and consciousness are explained as eighteen, and in order to highlight their greatness, the twenty-one realms are explained with two reasons, that is, adding the secret three realms. Furthermore, the root of the eighteen realms is the complete merit of the mudras, and the Vajra, which is the action of the support that mediates, and the Lotus, which possesses the collection of merits, and the wisdom that arises from the union of the means of wind, from the perspective of the support and the supported, is the inner and secret Bodhicitta Mandala. These are known as the inner Bodhicitta Mandala, as explained in the previous internal and external contexts.