Chinese
也被称为“因之瑜伽和行因之瑜伽”。从那个基础动摇，被二元执着所玷污时，六道各自的身体、语言和思想的形态显得截然不同，那时，在被自显束缚成碎片的身体中央，如瓶中之虚空般，依赖于世俗因之明点，而胜义光明菩提心的明点，也具有其自身无分、遍一切处的本性，但因为那是心之法性，远离增减，所以在任何有情显现之处，以有法三门的力量，菩提心的明点也以精华的方式，以光和能量的形态显现，虽然显现，却没有被部分、形状和颜色等相所染污，因为那是不可思议的遍一切相的智慧。如何安住呢？虽然原始的智慧菩提心如虚空般不可变动，但那不是断灭空，因为具有五光等显现的基础觉性光芒的部分，由于二元执着进入其能量显现，能量本身与运动的业风，以及微细的遍计二者一同显现，由此，精液、血和风三者与三种行显现相伴随，识逐渐粗大，由此产生三界的集合之三门。由此，以粗大的身体和第五欲界为例，如具有六界的人身。微细的阿赖耶识与命气相伴随，父母白红明点中央的种子风心逐渐粗大的作用，首先形成中脉等三条主要脉，最终依赖于所有粗细脉的形成，以十种状态逐渐圆满地形成身体，并且，在那身体的五处脉轮等脉中，由于根脉和支脉的气和明点粗细之界安住的作用，内在产生各种遍计，外在显现各种显现。因此，正如外在的显现一样，内在身体的部分也完全具备那些显现的种子或作用。如果不是这样，外在的显现
English
It is also called "the yoga of cause and the yoga of acting cause." When it wavers from that basis and is defiled by dualistic clinging, the forms of body, speech, and mind of each of the six realms appear distinctly. At that time, in the center of the body bound into fragments by self-appearance, like the space inside a vase, relying on the bindus of the conventional cause, the bindu of the ultimate clear light bodhicitta also has its own indivisible nature that pervades all things. However, because that is the nature of the mind, free from increase and decrease, wherever sentient beings appear, by the power of the three doors of the object of knowledge, the bindu of bodhicitta also appears there in the form of light and energy as an essence. Although it appears, it is not tainted by aspects such as parts, shapes, and colors, because it is the inconceivable omniscient wisdom. How does it abide? Although the primordial wisdom bodhicitta is immutable like the sky, it is not a nihilistic emptiness, because it has a part of the basis of manifestation, the radiance of awareness, such as the five lights. Due to dualistic clinging entering its energy manifestation, the energy itself manifests together with the moving karma wind and the subtle conceptualization. From this, the three—semen, blood, and wind—are accompanied by the three acting appearances, and consciousness gradually becomes coarser, resulting in the three doors of the collection of the three realms. From this, taking the coarse body and the fifth desire realm as an example, such as the human body with six elements. The subtle alaya consciousness accompanied by the life force, the function of the seed wind-mind in the center of the white and red elements of the parents gradually coarsens, first forming the three main channels such as the central channel, and finally, depending on the formation of all coarse and subtle types of channels, the body is gradually and completely formed in ten stages. Furthermore, in the channels such as the five chakras in those bodies, due to the function of the root channels and branch channels, and the subtle and coarse elements of the bindus abiding, various conceptualizations arise internally, and various appearances manifest externally. Therefore, just as the external appearances are, the parts of the inner body also completely possess the seeds or functions of those appearances. If it were not so, the external appearances
Chinese
这一切也都不显现，在同一个地方显现好坏、大小等各种各样的情况，就像一条河被地狱三众生、人和欲天以及虚空无边的六道众生所见一样。像这样，如果将内在的脉、气、明点引导到正道上，就会显现清净智慧的景象；如果不能引导到正道上，就会显现不清净的迷惑景象。要知道这一点后，不依赖于外在的、带有造作的生起次第等，而是通过猛击金刚身的脉、气、明点的窍诀之门，将所有粗大的变化最初从何处产生，就将其融入到不变智慧的法界虚空中，从而使自性大乐菩提心的坛城，通过身体方便的续部而显现出来。要知道这是阿努瑜伽派的观点。如果不明白这个要点，仅仅将身体的脉、气、明点引导到正道上，就无法知道通过消除错觉景象、生起智慧景象而成就佛陀的要点。因此，要知道所有带有形象的圆满次第的要点最终都归结于此。像这样了解之后，修行的次第是与四灌顶相联系的四种见解和四种宗派等，可以根据智慧大小的能力来修持，就像黑汝嘎的根本续中所说的那样。其中，秘密智慧的修持，主要是将自身和他身的方便双运瑜伽作为道。其修持的次第，也因原因和修法各自的窍诀而有多种，但实际上都是将业气融入中脉，进入本觉菩提心的坛城，这一点是相同的。像这样，身体的中央有以三主脉和五轮为基础的各种气脉次第，因此，通过分别猛击这些要点，也有多种显现智慧的方法，而所有这些的根本是：心间的八脉瓣中，三条称为法性脉，三条称为智慧脉，一条称为自续脉，一条称为功德脉，共有八条。法性脉上有黄色圆光，那是积聚清净智慧习气的所依。
English
All of these are also invisible. In one place, various things such as good and bad, large and small, appear. It is like a river being seen by the three beings of hell, humans, desire gods, and the six sentient beings of infinite space. Like this, if these inner channels, energies, and bindus are led onto the path, the appearance of pure wisdom will appear. If they are not led onto the path, the appearance of impure delusion will appear. Knowing this, without relying on external, fabricated generation stage practices, etc., but through the key points of striking the channels, energies, and bindus of the vajra body, all gross changes initially arise from where, they are dissolved into the unchanging wisdom of the dharmadhatu space, so that the mandala of the nature of great bliss bodhicitta manifests through the tantra of the means of the body. Know that this is the view of the Anuyoga school. If you do not understand this key point, you will not know the key point of achieving Buddhahood by merely leading the channels, energies, and bindus of the body onto the path, eliminating illusory appearances, and generating wisdom appearances. Therefore, know that the key points of all the completion stages with signs ultimately come down to this. Having understood this, the order of meditation is the four views and four tenets, etc., which are related to the four empowerments, which can be practiced according to the ability of great or small wisdom, as stated in the Heruka Galpo. Among them, the practice of secret wisdom mainly takes the yoga of skillful means of one's own body and another's body as the path. The order of its practice also varies depending on the key points of the cause and the means of accomplishment, but in essence, it is the same in that the karma energy is dissolved into the central channel and enters the mandala of innate bodhicitta. Like this, in the center of the body, there are various orders of energy channels based on the three main channels and the five chakras. Therefore, by striking these key points separately, there are also various methods of manifesting wisdom, and the root of all of these is: of the eight petals of the heart channel, three are called the nature channels, three are called the wisdom channels, one is called the self-continuum channel, and one is called the quality channel, so there are eight. On the nature channel, there is a round yellow light, which is the basis for accumulating the imprints of pure wisdom.
Chinese
脐间是ༀ་（藏文，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡），不清净轮回时期的非天和旁生中出生的习气积累的所依，种子字སུ་（藏文，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：苏）和ཏྲི་（藏文，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：智）安住，依靠那个黄色的光，阿赖耶识就安住了。智慧脉处，在像蓝色蛇一样的光上，清净的精华ཧཱུཾ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和不清净的天和人的种子字ཨཱ་（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）和ནྲྀ་（藏文，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：呢）安住，那个光上意的识安住。自续脉处，在红色半月形的光上，清净的精华ཨཱ་（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）和不清净的饿鬼和地狱的种子字པྲེ་（藏文，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：呸）和དུ་（藏文，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：度）安住。依靠那个光，烦恼的意安住。功德脉处，依靠安住的红黑色的光，五根识生起。那些脉的中央，三脉安住，右边是方便脉，是字母ༀ་（藏文，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）。中央是真实智慧脉，是字母ཨཱཿ（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）。左边是智慧脉，以字母ཧཱུྃ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）来标示。这些脉的精华，形状像白色丝线，像把马尾分成十份那样粗细，互相交织像拧成一股绳一样安住，这是坚硬的界极细微的部分，所以是地的精华。大空性的智慧，是三界一切未转为清净自性之境的所依。那个脉的精华上，像朱砂一样的血的精华安住，这是产生粗大有碍之蕴的极细微的种子，是水界的精华。那实际上是平等性智的所依，是将一切都摄集于无所用之境中。其上有热的精华，像把镜子放在太阳下的光的热度一样安住。那是使粗大之蕴成熟之人的种子精华。这是以妙观察智将一切都觉悟为大乐之境的明灯。其上，中央的精华，像黄金在地下面的蒸汽一样，具有各种颜色，那是产生粗大蕴的风，轻盈摇动的极细微之因，是风的精华。这以成所作智成为进入一切事业的所依。其中心是虚空的精华，以虚空清澈开阔的方式安住。像那样的精华
English
At the navel is ༀ་ (Tibetan, Devanagari: ओ, Romanized Sanskrit: o, Literal Chinese meaning: Om), the basis for accumulating the imprints of rebirth as Asuras and animals during the impure cycle of existence, the seed syllables སུ་ (Tibetan, Devanagari: सु, Romanized Sanskrit: su, Literal Chinese meaning: Su) and ཏྲི་ (Tibetan, Devanagari: त्रि, Romanized Sanskrit: tri, Literal Chinese meaning: Tri) reside, and the Alaya consciousness abides relying on that yellow light. At the wisdom channel, on the light resembling a blue snake, the pure essence ཧཱུཾ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) and the impure seed syllables of gods and humans, ཨཱ་ (Tibetan, Devanagari: आ, Romanized Sanskrit: ā, Literal Chinese meaning: Ah) and ནྲྀ་ (Tibetan, Devanagari: नृ, Romanized Sanskrit: nṛ, Literal Chinese meaning: Nri) reside, and the mind consciousness abides in that light. At the self-continuum channel, on the red crescent-shaped light, the pure essence ཨཱ་ (Tibetan, Devanagari: आ, Romanized Sanskrit: ā, Literal Chinese meaning: Ah) and the impure seed syllables of pretas and hell beings, པྲེ་ (Tibetan, Devanagari: प्रे, Romanized Sanskrit: pre, Literal Chinese meaning: Pre) and དུ་ (Tibetan, Devanagari: दु, Romanized Sanskrit: du, Literal Chinese meaning: Du) reside. Relying on that light, the afflicted mind abides. At the quality channel, the five sense consciousnesses arise relying on the residing red-black light. In the center of those channels, the three channels reside: the right is the method channel, marked by the letter ༀ་ (Tibetan, Devanagari: ओ, Romanized Sanskrit: o, Literal Chinese meaning: Om). The center is the true wisdom channel, marked by the letter ཨཱཿ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah). The left is the wisdom channel, marked by the letter ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum). These essences of the channels, shaped like white silk threads, as thin as a horsehair split into ten, intertwine and reside like a twisted rope. This is the extremely subtle part of the solid element, so it is the essence of earth. The wisdom of great emptiness is the basis for all three realms not transformed into the state of pure nature. On that essence of the channel, the essence of blood, like vermilion, resides, which is the extremely subtle seed of the arising of coarse, tangible aggregates, and is the essence of the water element. That is actually the basis of the wisdom of equality, which gathers everything into a single, unelaborated realm. On it resides the essence of heat, like the heat of light when a mirror is placed in the sun. That is the very essence of the seed of man, which ripens the coarse aggregates. This is also the lamp that realizes everything as the realm of great bliss through discriminating wisdom. On it, the central essence, like the steam of gold beneath the earth, resides with various colors, which is the ultimate subtle cause of the wind of the coarse aggregates, light and moving, and is the essence of wind. This, with the accomplishing wisdom, becomes the basis for engaging in all activities. In its center is the essence of space, residing in the form of clear, open space. Such an essence