English
That is, repeatedly explaining the cause, condition, manner, metaphor, definition, essence, fault, and time of delusion. The cause is the co-emergent ignorance that does not recognize reality. The imputed ignorance, like a net of various wrong discriminations, becomes the cause of samsara. The three actions and the five and eight afflictions are the conditions, becoming the conditions for the arising of samsara. The manner of samsara is the manner of the twelve links of dependent origination, repeatedly turning in the place of the wheel of existence. Sentient beings actually revolve, and non-sentient beings revolve in the manner of habitual tendencies. The result is that the outer container world appears as different places, and the inner sentient beings are bodies and enjoyments, etc., which are various different desires. This is also attachment to wanting happiness, fearing suffering, the body and mind being extremely tormented, being miserable, and being separated from the path of liberation and omniscience. Time is from the beginningless time of the beginning of samsara, the four times being equal, although constantly decaying. What is repeatedly explained is that the self-nature wisdom does not decay from its own abiding place. The above four impermanences decay at all times. Here, there is also the meaning of pressing down on "from the beginningless time of the beginning of samsara, also in the four times, decaying from the meaning of purity." Delusion is not outside the path and the result, and abiding in oneself has two aspects: counting, and briefly explaining by combining with metaphors. Correct, the time when delusion appears is also like that. For example, a king's son wanders as a commoner. Here, the emptiness of the commoner is explained in detail. Recognition is important, but because there are too many words here, it is not written. Similarly, delusion will not become something other than the nature of reality. Because the trace and the meaning result are not from outside oneself. For example, a god confusedly enjoys happiness, confused in himself, in the same way that he enjoys himself, the result is not from elsewhere, but abides in himself. In general, are the base, path, and result three one or different? If they are one, then dividing one into three is meaningless. If they are not one, then it cannot be determined. The essence is one, but it is necessary to divide it into three from the aspect of function: from the aspect of abiding, it is the base; from the aspect of realization, it is the path; and from the aspect of obtaining stability, it is the result. The path and the result are not other, they abide in oneself, and this is everything.
Chinese
如果将如幻如真无二的三种状态安住于身体，就像这样。意义广大有三种：世俗谛中，道与果无别安住于自身；胜义谛；无二。第一种有三种：宣说，世俗谛中，基位智慧安住于自身；阐述，心性完全了知，八识，勇士五字（种子字），安住于五种智慧的体性中。嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）如镜之智。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）个别观察。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）空性。梭（藏文：སྭ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭）平等性。哈（藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）成所作智。或者说，色等五蕴即是五身。身体安住于身而表示嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。语安住于语而表示阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。意安住于意而表示吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。各自的意义，需求愿望显现，是功德，表示梭（藏文：སྭ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭）。行为是事业，表示哈（藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）。像这样的字母，具有身和智慧的自性。从安住的方面来说是基，从证悟的方面来说是道，从显现的方面来说是果，所以也称为大方便。它安住在哪里呢？安住在六道轮回的一切众生中。对于有身者来说，是真实安住。对于无身者来说，是以习气的形式安住。以何种方式安住呢？是自性自然安住。请像红字注释那样了解安住的方式。这是世俗谛中基位智慧安住于自身的理由。暂时对于尚未证悟身和智慧的有身者来说，仅仅是安住在字母的形象中。例如，觉知能所分别的自性，如同被介绍给佛陀的意旨一样。道有三种：相续意义安住于自身；道的体性安住于自身；顺缘安住于自身。相续意义安住于自身，阐述，四脉轮，头部大乐轮有三十二脉瓣，如伞盖般安住。喉部受用轮有十六脉瓣，如瓶子装在网中般安住。心间法轮有八脉瓣，如八瓣莲花般开放。脐间化身轮有六十四脉瓣，如船底般安住。三命脉，那些脉轮的右侧是罗玛脉，左侧是江玛脉，中间是昆达玛三脉的
English
If the three states of illusion and reality without distinction are established in the body, it is like this. There are three aspects to the expanded meaning: In the relative truth, the path and the fruit are inseparable and abide within oneself; the ultimate truth; and non-duality. The first has three aspects: Enumeration, in the relative truth, the ground wisdom abides within oneself; Explanation, the nature of mind is fully known, the eight consciousnesses, the five heroic syllables (seed syllables), abide in the essence of the five wisdoms. Oṃ (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal meaning: Om) is like mirror-like wisdom. A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A) individual discernment. Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum) emptiness. Svā (Tibetan: སྭ, Devanagari: स्वा, Romanized Sanskrit: svā, literal meaning: Sva) equality. Hā (Tibetan: ཧཱ, Devanagari: हा, Romanized Sanskrit: hā, literal meaning: Ha) accomplishing activity wisdom. Alternatively, the five aggregates such as form are the five bodies. The body abides as the body, representing Oṃ (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal meaning: Om). Speech abides as speech, representing Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, literal meaning: Ah). Mind abides as mind, representing Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum). The meaning of each, the arising of needs and desires, is quality, representing Svā (Tibetan: སྭ, Devanagari: स्वा, Romanized Sanskrit: svā, literal meaning: Sva). Action is activity, representing Hā (Tibetan: ཧཱ, Devanagari: हा, Romanized Sanskrit: hā, literal meaning: Ha). Such letters possess the inherent nature of body and wisdom. From the aspect of abiding, it is the ground; from the aspect of realization, it is the path; from the aspect of manifestation, it is the fruit, and therefore it is also called the great method. Where does it abide? It abides in all beings of the six realms of existence. For those with bodies, it abides in reality. For those without bodies, it abides in the form of imprints. In what way does it abide? It abides naturally by its own nature. Please understand the way of abiding as in the red-letter commentary. This is the reason why the ground wisdom abides within oneself in the relative truth. For the time being, for those embodied beings who have not yet realized body and wisdom, it is only intended to abide in the form of letters. For example, the self-nature of awareness, grasping and clinging, is like being introduced to the intention of the Buddha. There are three aspects to the path: the continuity of meaning abiding within oneself; the nature of the path abiding within oneself; and the favorable conditions abiding within oneself. The continuity of meaning abiding within oneself, explanation, the four chakras, the great bliss wheel at the crown of the head has thirty-two petals, abiding like an upturned umbrella. The enjoyment wheel at the throat has sixteen petals, abiding like a vase placed in a net. The dharma wheel at the heart has eight petals, abiding like eight open lotus petals. The emanation wheel at the navel has sixty-four petals, abiding like the bottom of a boat. The three life-force channels, to the right of those chakras is the Roma channel, to the left is the Kyangma channel, and in the center are the three channels of Kundharma.
Chinese
关于四个脉轮，昆达里尼以命脉的方式和第二种以压制风的方式存在。在这四个脉轮中，有的认为是伞和支撑柱的方式，有的像是张开的渔网，有的像是设置的香炉，有的像是缠绕的白色丝线，有的像是生长的唐树，以及脉瓣的形状、脉瓣的数量、它们的堆叠方式、字母的位置等等。智者们的观点各不相同。对于不可思议的调伏对象的智慧，调伏者导师也宣说了无量的调伏方法，就像对什么应该调伏的就显示什么一样，这也与此类似，所以永远不要认为它们是矛盾的。要知道，在上述四个脉轮的位置上，存在着卡利等的语音字母和十六个元音字母等。以何种方式存在呢？就像红注疏所说的那样。ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）是位置。བཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）是显示者。མ་（藏文，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛）是轮。ཡ་（藏文，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚）是教导。母亲存在于秘密的虚空中，这是方法道下门的显示轮圆满，以及方法道上门的显示轮圆满，不坏的明点精华存在于风的匣子中，心间位于法轮之上。这些的详细解释就像红注疏所说的那样。这样，这两个论题的怛特罗，即续部的意义，将乐、明、无分别，在道地的面貌上显现出来。就像上面所说的那样，从存在的部分来说，是论题；从禅修和体验的部分来说，是论生起；从体验的部分来说，是续部意义。那么，为什么要说三个脉和四个轮呢？在两个论题的情况下，身体存在与脉相关联，所以必须顺便说一下。续部意义的自性是方便和智慧，要知道方便的语音字母卡利自身具有存在的方式，智慧的元音字母阿里自身具有存在的方式。道的自性，自身存在有两种：数和解脱道各自存在，以及正。怛特罗以此显示意义，因此续部意义解脱道自身的存在方式是：心间的法轮位于秘密的风匣的位置，在那里，本性的脉明点无分别地存在，那
English
Regarding the four chakras, Kundalini exists in the manner of a life-force axis and secondly in the manner of suppressing the winds. Among these four chakras of the three roots, some consider it to be like an umbrella and supporting pillars, some like a stretched fishing net, some like a set incense burner, some like entangled white silk threads, some like a growing Thang tree, as well as the shape of the nerve petals, the number of nerve petals, the way they are stacked, the position of the letters, and so on. The views of the wise are diverse. For the inconceivable wisdom of those to be tamed, the Tamer Teacher also taught limitless methods of taming, just as showing what should be tamed to what, this is also similar, so never think they are contradictory. Know that in the position of the above four chakras, there exist sound letters such as Kali and sixteen vowel letters, and so on. How do they exist? As the Red Commentary says. ཨེ་ (Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal meaning: e) is the location. བཾ་ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal meaning: vam) is the revealer. མ་ (Tibetan, Devanagari: म, Romanized Sanskrit: ma, Literal meaning: ma) is the wheel. ཡ་ (Tibetan, Devanagari: य, Romanized Sanskrit: ya, Literal meaning: ya) is the teaching. The Mother exists abiding in the secret space, this is the complete display wheel of the lower gate of the method path, and the complete display wheel of the upper gate of the method path, the indestructible essence of the bindu resides in the box of wind, the heart is located above the Dharma wheel. The detailed explanation of these is as the Red Commentary says. Thus, the Tantra of these two topics, that is, the meaning of the Tantra, bliss, clarity, non-conceptuality, is made manifest on the face of the path grounds. As stated above, from the aspect of existence, it is the topic; from the aspect of meditation and experience, it is the arising of the topic; from the aspect of experience, it is the meaning of the Tantra. So, why speak of the three roots and four wheels? In the case of the two topics, the body exists in relation to the nerves, so it must be mentioned incidentally. The nature of the Tantric meaning is skillful means and wisdom, know that the sound letter Kali of skillful means itself has a way of existing, and the vowel letter Ali of wisdom itself has a way of existing. The nature of the path, there are two ways of existing within oneself: counting, the path of liberation exists in each, and straight. The Tantra shows the meaning by this, therefore the way the Tantric meaning liberation path exists within itself is: the Dharma wheel in the heart is located in the secret wind box, there, the nature's nerve bindu exists non-conceptually, that