Chinese
五者，一切皆以五五之自性而住。如是，于第五内涵，真实地揭示了彼等之住处。现在，揭示第六内涵之要点，以及口诀：一切身之要点在于，执持五智之光芒五光，以及五个明点，使五风之宅空虚，以空性离于执着的要点。使安住之智慧显现之要点在于，不从法身、报身、化身之坐姿移动，以自性之眼见清净智慧之显现。明点之要点在于，将风积于喉咙，并以自身之拇指搅动脉之睡眠而成就。光之要点在于，将显现中增上且明亮者，收摄于风中。如是，揭示第六内涵之要点，以及口诀。现在，揭示第七内涵，风之要点之摄集，以及口诀：彼亦与身和脉相连，具智慧者，封闭上门，乃风之要点。彼亦于入风之时，业风即是空性。于此，从风之数量之边际分开，一日一夜之间，风之出入，往返二万一千六百次。计算彼之变化，风自然所作之业为空性，断绝业风，则将得见智慧之显现。彼亦于每一风中，有分别念之部分，一百二十、一百二十倍之不同。错乱之次第如是变化，与彼等相合，则业风逆转。如是，揭示第七内涵，风之要点之摄集，以及口诀。现在，揭示第八内涵，觉性之要点之摄集，以及口诀：觉性金刚链之要点在于，从处所质多，以门专注，将境抛向虚空，以及五智真实显现。此时，风积于喉咙，觉性系于虚空而安住。如是，揭示第八内涵，觉性之要点之摄集，以及口诀。现在，揭示第九内涵，界之要点之摄集，以及口诀：外之界为空，内之界为清净之灯。
English
And so, everything abides in the nature of five and five. Thus, in the fifth content, the actual abode of these is revealed. Now, the essence of the sixth content, along with the instructions, is shown: The essence of all bodies is: by holding the five bindus to the five rays of light of the five wisdoms, and emptying the house of the five winds, it is by the essence of emptiness free from grasping. The essence of making that abiding wisdom arise is: without moving from the posture of the Dharmakaya, Sambhogakaya, and Nirmanakaya, seeing the appearance of pure wisdom with one's own eyes. The essence of the bindu is accomplished by accumulating the wind in the throat and stirring the sleeping pulse with one's own thumb. The essence of light is to gather the increasing and clear appearance into the wind. Thus, the essence of the sixth content is shown along with the instructions. Now, the seventh content, the essence of the wind, is shown along with the instructions: Moreover, since the body and the channels are connected, and it is endowed with wisdom, closing the upper gate is the essence of the wind. Moreover, at the time of entering the wind, the wind of karma is emptiness. There, separating from the end of the number of winds, the coming and going of the wind in one day and night is twenty-one thousand six hundred times. Calculating its changes, the action done by the nature of the wind is emptiness, and by cutting off the wind of karma, the appearance of wisdom will be seen. Moreover, in each wind, there are one hundred and twenty different aspects of discrimination. Since the order of delusion changes in this way, by combining with them, the wind of karma is reversed. Thus, the seventh content, the essence of the wind, is shown along with the instructions. Now, the eighth content, the essence of awareness, is shown along with the instructions: The essence of awareness, the Vajra Garland, is: from the place of citta, by focusing on the door, throwing the object into the sky, and the five wisdoms actually arise. At this time, the wind is accumulated in the throat, and awareness is placed and abides in the sky. Thus, the eighth content, the essence of awareness, is shown along with the instructions. Now, the ninth content, the essence of space, is shown along with the instructions: The outer space is the sky, the inner space is the lamp of complete purity.
Chinese
ཨ་མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！您的要点是收集光的显现，并使其安住于处所。此时，如果昏沉，则将气向外放；如果散乱，则向内钩摄。将觉性专注于灯上，如果觉得蕴和界散乱，进入墙壁的孔隙，或者觉得进入一切，则将觉性向上放，将气 удерживать（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）在内。如果觉性消失，没有回到内部，则将觉性专注于眉间，依赖于气，将空性和觉性二者结合。如是，第九个内在意义，即收集空性的要点，连同口诀一起开示完毕。现在开示第十个内在意义，即收集显现的要点，连同口诀一起：如是，从空性与觉性要点相合中，体验由高到高增长的众多不同显现，这是因为心的执着没有穷尽。因此，显现的要点是：体验的增长和耗尽，以及法性的耗尽。各种显现显现为多种多样，它们在自身处解脱，这在名言中称为果。如是，以上是对身体的第五种安立，即以十个内在意义开示了觉性智慧如何安住于身体的处所。现在，身体的第六种安立，即以十个意义开示觉性智慧的问答之第一，依赖于三个根本范畴开示觉性之道：如是，安住于身体的智慧和智慧之道本身，从自身身体的四个脉轮中，三种脉如柱子般向上正直安住，由此，法身、报身、化身三者得以运行。因此，从法性自身圆满安住中，安住于与其无二的自性中。其中，右脉、左脉、中脉三者的名称是：若玛在右，姜玛在左，衮达玛在中。玛的意思是产生之母，如同世间的母亲滋养和产生身体一样，这三种脉也一样。在世俗谛时，若玛产生语，姜玛产生身，衮达玛产生意。在胜义谛时，若玛产生化身，姜玛产生报身，衮达玛产生法身。在胜义道之境，若玛产生光和颜色，姜玛产生明点，衮达玛产生诸身。นั้น
English
Ama! The key is to gather the appearance of light and to settle it in its place. At this time, if you are dull, exhale the air outwards; if you are agitated, draw it inwards. Focus awareness on the lamp, and if you think that the aggregates and elements are scattered and have gone into the cracks in the wall, or if you think that you are entering into everything, then cast awareness upwards and hold the air inside. If awareness vanishes and does not return inwards, then focus awareness on the space between the eyebrows and rely on the air. Combine space and awareness. Thus, the ninth inner meaning, which is the instruction on gathering the key points of space, along with the oral instructions, has been shown. Now, the tenth inner meaning, which is the instruction on gathering the key points of appearance, along with the oral instructions, is shown: Thus, from the combination of the key points of space and awareness, many different appearances arise, with experiences increasing from higher to higher, because the clinging of the mind is not exhausted. Therefore, the key point of appearance is the increase and exhaustion of experience, and the exhaustion of the nature of reality. The various appearances that appear in various ways are liberated in their own place, which is called "fruit" in terminology. Thus, these are the fivefold establishments of the body, and the place where the wisdom of awareness abides in the body is shown in ten inner meanings. Now, the sixth establishment of the body, which is the first of the ten meanings that show the answers to the questions of the wisdom of awareness, shows the path of awareness based on the three root
Chinese
由于它们最初以身体的形式存在，然后身体形成，因此形成了脉，脉形成后，风形成。风形成后，脉轮的字母形成。它形成后，明点形成。它形成后，普贤王如来父母形成。因此，第一个内容是从三个脉的类别中显示，并显示了智慧的道路。现在，第二个内容是从身体的脉轮的脉的特征中产生，显示如下：有三种这样的脉。从身体的正直中心产生。此外，从rasana脉中，脐轮成熟为化身轮。从kundhara脉中，产生心轮。从roma脉中，产生喉轮受用轮。从这三个脉中，产生顶轮大乐轮。因此，从四个轮中显示，身体和脉都产生了。这些是身体成熟的时候：从右眼中产生roma脉，从左眼中产生rasana脉，在中央的顶轮梵穴中，kundhara脉存在，从而净化所有灯的能量。因此，第二个内容是从身体的脉轮的脉的特征中产生，显示如下。现在，第三个内容是显示脉的作用的成熟：roma脉执行产生世俗（相对）的行动。rasana脉执行产生胜义（究竟）的行动。因此，通过两者的区别，roma脉产生整个身体，rasana脉产生所有肢体。kundhara脉也使灯本身成熟。因此，第三个内容是显示脉的作用的成熟。现在，第四个内容是解释roma这个词的含义：roma脉产生并形成了聚集所有味道的脉轮的脉和花瓣等。依靠它，脉的花瓣被分成十六个。在这个时候，业和智慧的风推动，收集光明的领域，明点执行投射的行动，因此灯在天空中显现。解释原因：roma依赖于脉，通过非概念智慧的喜悦，使瑜伽士的身心增长，共同执行胜义和世俗的行动。业是收集智慧的精华，并作为使上下轮保持在原位的基础。
English
Since they initially exist in the form of a body, then the body is formed, thus the channels are formed, and when the channels are formed, the winds are formed. When the winds are formed, the letters of the channel places are formed. When it is formed, the bindu is formed. When it is formed, Samantabhadra father and mother are formed. Thus, the first content is shown from the three categories of channels, and the path of wisdom is shown. Now, the second content is generated from the characteristics of the channels of the body's chakras, showing as follows: There are three such channels. It is generated from the straight center of the body. Furthermore, from the rasana channel, the navel chakra matures into the emanation chakra. From the kundhara channel, the heart chakra is produced. From the roma channel, the throat enjoyment chakra is produced. From these three channels, the crown great bliss chakra is produced. Thus, from the four chakras shown, the body and channels are produced. These are the times when the body matures: from the right eye, the roma channel is produced, from the left eye, the rasana channel is produced, and in the central crown brahmarandhra, the kundhara channel exists, thereby purifying the energy of all the lamps. Thus, the second content is generated from the characteristics of the channels of the body's chakras, showing as follows. Now, the third content is to show the maturation of the action of the channels: the roma channel performs the action of generating the mundane (relative). The rasana channel performs the action of generating the ultimate (absolute). Thus, through the distinction of the two, the roma channel generates the entire body, and the rasana channel generates all the limbs. The kundhara channel also matures the lamp itself. Thus, the third content is to show the maturation of the action of the channels. Now, the fourth content is to explain the meaning of the word roma: the roma channel generates and forms the channels and petals, etc., of the chakra that gathers all tastes. Relying on it, the petals of the channels are divided into sixteen. At this time, the winds of karma and wisdom propel, gathering the realms of light, and the bindu performs the action of projecting, thus the lamp appears in the sky. Explaining the reason: roma relies on the channels, and through the bliss of non-conceptual wisdom, it increases the body and mind of the yogi, jointly performing the actions of ultimate and mundane. Karma is to gather the essence of wisdom and act as the basis for keeping the upper and lower chakras in place.
Chinese
从那以后，现在以第五个内涵的口诀，阐述如何生起中脉智慧的次第，即：此脉将气纳入其中，且此脉的成熟之处在于依凭，这是关键。此脉的六个分支是：耳后、颈部、顶髻、腋下等六处。瑜伽士修行者，若对这些部位进行放血和艾灸，则无分别智慧会被阻断。因此，在良辰吉日沐浴这些部位后，用酥油涂抹身体，并点上好闻的香点，则禅定和智慧会增长。如果想要身体获得温暖，那么在太阳正当其时的时候进行涂抹是关键，如果用力涂抹，身体一定会燃起火热。此时，应将气吸入体内，并将明点吸入眼中。如是，阐述了第五个内涵的口诀，即依凭脉而生起智慧的次第。现在，阐述第六个内涵，即单脉的特征，以及成熟之处。单脉从最初的生起轮中，生起并形成六十八条脉。这些脉由业和智慧之气推动，显现外境。收摄时，从明点开始，气和心识进入其中。所谓“单”脉，也称为“单”脉，此脉没有分支和方向，是无与伦比的。然后，它显示唯一明点的意旨。业能清除胜义和世俗二者的精华，并在法性自性的光彩、光明、智慧和明点中生起。如是，阐述了第六个内涵，即单脉的特征，以及成熟之处。现在，阐述第七个内涵，即通过此内涵的关键口诀，生起智慧。对此脉进行疏通和按摩是关键，因为此脉没有显现的分支，我们希望它是单独的，像芦苇的空心一样，是空性的。成熟之处在于两个耳孔、额外的魔门，以及眉间和毫毛这四处，涂抹各种香味、蜂蜜和用朱砂调和的明点。这样可以平衡身体的元素，并有助于内在智慧的生起。
English
From then on, now with the instruction of the fifth content, explaining the order of how to generate the wisdom of the central channel, which is: the key is to draw the air into this channel and rely on the maturity of this channel itself. The six branches of this channel are: behind the ears, the neck, the crown of the head, the armpits, and these six places. If a yogi practitioner performs bloodletting and moxibustion on these parts, the non-discriminating wisdom will be blocked. Therefore, after bathing these parts on an auspicious day, anoint the body with ghee, and apply fragrant dots, then meditation and wisdom will increase. If you want the body to gain warmth, then anointing at the time when the sun is at its peak is the key; if you anoint vigorously, the body will surely ignite with fiery heat. At this time, one should draw the air into the body and draw the bindu into the eyes. Thus, the instruction of the fifth content is explained, which is the order of generating wisdom based on the channel. Now, explaining the sixth content, which is the characteristic of the single channel, along with its maturity. The single channel generates and forms sixty-eight channels from the first generating wheel. These channels are propelled by the winds of karma and wisdom, revealing external appearances. When gathering, from the bindu, air and consciousness enter into it. The so-called "single" channel, also called the "single" channel, this channel has no branches or directions, it is unparalleled. Then, it reveals the intention of the single bindu. Karma can eliminate the essence of both ultimate and conventional truths, and generate in the luminosity, light, wisdom, and bindu of the nature of reality itself. Thus, the sixth content is explained, which is the characteristic of the single channel, along with its maturity. Now, explaining the seventh content, which is generating wisdom through the key instruction of this content. It is key to clear and massage this channel, because this channel has no visible branches, we wish it to be single, like the hollow of a reed, it is empty. The maturity lies in the two ear holes, the additional demon gate, and the four places of the space between the eyebrows and the hair, applying various fragrances, honey, and bindus mixed with cinnabar. This can balance the elements of the body and help the generation of inner wisdom.