English
Ten teeth, ten wisdoms, ten bodies, ten awarenesses. The sixty-eight are joined to the nature of reality by the movement of the eight consciousnesses. Thus, from these sixty-eight, the channels that generate supreme great bliss are the four: Roma, Kyangma, Kundharma, and Shelbubchen, which show the appearance of sentient beings. Thus, the first inner meaning, the types of channels, is fully shown with the essential points. Now, the second inner meaning, the special four channels, showing the essential points of considering them in accordance with the Dharma, which means "by four." One should know the location of these, the path of movement, the gate of fruit ripening, what actions are performed by the four channels, the essential points of time, and the extent of appearance from the essential points of the four channels, in six ways. Among them, Shelbubchen is located at the navel, relying on the letter A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）. Kyangma is located at the heart, relying on the letter Om（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）. Roma is located at the throat, relying on the letter Hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）. Kundharma is located at the tip, relying on the letter Ham（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：航）. The paths of movement of these are: Shelbubchen moves from the gate of excess demons; Roma moves from the right side of the throat; Kyangma moves from the left side; Kundharma moves from the center, reaching the crown of the head. The gates of ripening are: Shelbubchen ripens in the right ear, acting as the basis of appearance; Roma ripens in the left ear, illuminating light; Kyangma ripens in the right eye, showing the radiance of wisdom; Kundharma ripens in the left eye, symbolizing the path of emptiness. The actions they perform are: Shelbubchen, with the power of stability, performs the action of earth; Roma, with the power of gathering, performs the action of water; Kyangma, with the power of ripening, performs the action of fire; Kundharma, with the power of movement, performs the action of wind. The ultimate time is: Shelbubchen ripens the distant rope, the lamp of water; Roma ripens the self-born lamp of wisdom; Kyangma ripens the lamp of the empty bindu; Kundharma ripens the lamp of the completely pure realm of phenomena. The essential points of time for these channels are: Shelbubchen has the essential point of wisdom during sleep; Roma has the essential point of the nature of reality during dreams; Kyangma has the essential point of the view of emptiness during habitual tendencies; Kundharma has the essential point of great bliss during desire and conceptualization. The characteristics of the appearance of these channels
Chinese
即，智慧脉以白色的显现如镜子一般。若玛脉以红色和黄色的显现如帐篷一般。姜玛脉以绿色的显现如旗帜一般。根达玛脉以蓝色的显现如村庄一般。如是，第二个内容，四种特殊脉的相合之脉要诀已开示。现在是第三个内容，这些脉的要诀的口诀开示如下：这些脉的要诀，通过将那些口诀的字母从一个位置转移到另一个位置，通常显现的错觉会停止，内在体验到的非凡喜乐会生起。用手按压从喉咙发出的道路，所有的分别念都会停止。将那些脉成熟的自生明点结合起来并禅修。谁做了这些要诀，通常分别念会停止，内在会生起大智慧的体验。如是，第三个内容，那些脉的要诀的口诀已开示。现在是那些脉的口诀如何做的风的量度开示如下：若玛的字母转移，如果是土的身体，在自身时期的七风的间隔中。如果是水，则是十四。火是二十一。风是三十一。谢布脉，如果是土，则是九。如果是水，则是二十。如果是火，则是三十二。如果是风，则是六十一。姜玛的自生明点，是五十，一百，一百三十和两百。根达玛是五，十一，二十九和四十九的间隔中做。在道路上摇晃，完全相同地，在一百二十过去之后。在成熟的地方禅修光明的明点，对所有都做。如是，风移动的数字的智慧生起的要诀是，瑜伽士通过精通脉的口诀来了解，在那些风的时期要抓住。通过与做事的业力的风的各自的身体相一致，在四十五时，通过量度来识别智慧。如是，从不混乱中生起法性的次第是，不净的业的各种差别是，与各自的身体相一致，在十六的移动中有各种痛苦，在十八时有各种成熟等等。第二个显示身体的肢体不净。一百零一显示语的。二十九显示心的业不净。又，在移动耗尽的风的数字中，善和
English
That is, the wisdom channel with the appearance of white is like a mirror. The Roma channel with the appearance of red and yellow is like a tent. The Kyangma channel with the appearance of green is like a flag. The Kundama channel with the appearance of blue is like a village. Thus, the second content, the key points of the four special channels in harmony with the Dharma, have been shown. Now is the third content, the oral instructions of the key points of these channels are shown as follows: The key points of these channels, by transferring the letters of those oral instructions from one position to another, the illusion of ordinary appearance will cease, and the extraordinary bliss experienced inwardly will arise. By pressing the road coming from the throat with the hand, all the discriminations will cease. Combine and meditate on the self-arising bindu of the ripening of those channels. Whoever does these key points, ordinary discriminations will cease, and the experience of great wisdom will arise inwardly. Thus, the third content, the oral instructions of the key points of those channels have been shown. Now the measure of the wind of how to do the oral instructions of those channels is shown as follows: The letters of Roma are transferred, if it is the body of earth, in the interval of the seven winds of its own time. If it is water, then it is fourteen. Fire is twenty-one. Wind is thirty-one. For the Shel channel, if it is earth, then it is nine. If it is water, then it is twenty. If it is fire, then it is thirty-two. If it is wind, then it is sixty-one. The self-arising bindu of Kyangma is fifty, one hundred, one hundred and thirty, and two hundred. Kundama is done in the interval of five, eleven, twenty-nine, and forty-nine. Shaking on the road, exactly the same, after one hundred and twenty have passed. Meditating on the bindu of light in the place of ripening is done for all. Thus, the key point of the arising of wisdom of the numbers of the movement of the wind is that the yogi knows through mastering the oral instructions of the channels, and should grasp in the times of those winds. By aligning with the respective bodies of the winds of the karma of doing, at forty-five, wisdom is recognized by measure. Thus, the order of the arising of Dharmata from non-confusion is that the various differences of impure karma are aligned with their respective bodies, and in the movement of sixteen there are various sufferings, and at eighteen there are various ripenings, etc. The second shows the impurity of the limbs of the body. One hundred and one shows the speech. Twenty-nine shows the impurity of the karma of the mind. Also, in the numbers of the winds that are exhausted in movement, virtue and
Chinese
显示不吉祥的征兆：如果第一个手指下跳动三次，最后没有，中间只有两次，那么火或自己，三年后会死亡。如果第一个没有，中间跳动三次，最后出现两次，三个月后会死亡。如果最后出现三次，中间出现两次，第一个没有，八年后会死亡。如果中间出现三次，最后两次各出现一次，二十一天后会死亡。如果最后两次都完整，中间没有，一个月后会死亡。如果中间完整，最后和第一个只有两次，二十一年后会死亡。如果最后两次各出现一次，五年后会死亡。如果第一个完整，中间只有一个且不完整，三天后会生病。如果第一个只有两次，下面两次完整，十一天后会死亡。如果停留在一次，十天后会死亡。如果停留在两次，十八天后会死亡。如果停留在三次，五个月后会死亡。如果停留在四次，十三个月后会死亡。通过它们的混合来了解。如果第一个冷，中间热，最后空虚，男性肝脏不适。如果第一个粗大，中间细小，最后肥大，肺和心脏不适。如果第一个硬，中间弯曲，最后伸直，大肠和小肠不适。如果第一个弯曲，中间和最后两次虚弱，是国王的鬼魂。如果在中间聚集，最后两次残缺，是龙女的鬼魂。如果最后两次聚集，上面两次空虚，是龙。如果第一个强烈，中间粗大，最后残缺，是誓言鬼魂。如果第一个跳动，中间伸直，最后空虚，是死鬼的鬼魂。像这样，鬼魂和疾病的差异，以及治疗方法等的差异，在其他地方已经说明，所以这里没有写。脉搏跳动时出现的现象的程度，以及身语意的征兆的程度，以及四大元素的风的程度，风知道是否在各自的时间到来或没有到来。这些是身体意义的第二十六个，收集脉搏要点的口诀，分为四个内容来显示。现在，身体的第二十七个姿势，显示修心的五种方法，首先，简要说明修心的五种方法：修心等五个词语在经文中很清楚。第二，显示对外境的修习：境等两个词语在经文中很清楚。现在
English
Showing inauspicious signs: If the first finger jumps three times under, and there is none at the end and only two in the middle, then the fire or oneself will die in three years. If the first one is missing and the middle one jumps three times, and the last two appear, then he will die in three months. If the last three appear, the middle two appear, and the first one is missing, he will die in eight years. If the middle one appears three times, and the last two have only one each, he will die in twenty-one days. If the last two are complete and there is none in the middle, he will die in one month. If the middle one is complete and the last and first ones have only two each, he will die in twenty-one years. If the last two have only one each, he will die in five years. If the first one is complete and the middle one has only one and is incomplete, he will be sick in three days. If the first one has only two, and the bottom two are complete, he will die in eleven days. If it stays at one, he will die in ten days. If it stays at two, he will die in eighteen days. If it stays at three, he will die in five months. If it stays at four, he will die in thirteen months. Know by their mixture. If the first is cold, the middle is hot, and the last is empty, the male liver is uncomfortable. If the first is thick, the middle is thin, and the last is fat, the lungs and heart are uncomfortable. If the first is hard, the middle is curved, and the last is straight, the large and small intestines are uncomfortable. If the first is bent and the middle and last two are weak, it is the ghost of the king. If it gathers in the middle and the last two are incomplete, it is the ghost of the dragon girl. If the last two gather and the top two are empty, it is the dragon. If the first is strong, the middle is thick, and the last is incomplete, it is the oath ghost. If the first jumps, the middle is straight, and the last is empty, it is the ghost of the dead. In this way, the differences between ghosts and diseases, and the differences in treatment methods, etc., have been explained elsewhere, so they are not written here. The degree of the appearance of the pulse beating, and the degree of the signs of body, speech, and mind, and the degree of the wind of the great elements, the wind knows whether it has come or not at its respective time. These are the twenty-sixth of the body meaning, the mantra of collecting the essentials of the pulse, which is shown in four contents. Now, the twenty-seventh posture of the body, showing the five methods of cultivating the mind, first, briefly explain the five methods of cultivating the mind: the five words such as cultivating the mind are clear in the text. Second, showing the practice of external objects: the two words such as objects are clear in the text. Now
Chinese
第三，展示了对内身的修习。身体等等这两个词，经文中已经阐明了。第四，关于身心调伏，展示了心的修习。身心等等的偈颂，经文中已经阐明了。第五，展示了心的来去修习，附带比喻。也就是，如同前面所说，最重要的是心的，因此，最重要的是观察自己心的来去，同样地，观察它的住留，观察它的去向。心的自性在任何地方都无法成立，因此，心本身是空性，与执着和概念分离。因为无法找到原因，观察只是一个名称，名称没有意义。修习是因为心没有根基，因此，确信自心从原始以来从未生起。如此精通的程度是，心中没有成立，并且知道一切法没有自性，因此被掌握。那么，心中根本没有原因吗？如果这样问，如同前面所展示的那样，心的自性圆满，就是知道什么没有自性。这样，第五个关于心的修习方法，附带比喻地展示了。这些就是身体意义的第二十七个，关于心的修习方法，分五个方面展示了。现在是身体意义的第二十八个，展示了烦恼从何处产生，以内在意义的五个方面展示，首先，展示了烦恼从自因产生。也就是，烦恼不是因为有原因，而是从自因产生，没有其他，在胜义谛中是没有自性的。例如，当一个人眼睛昏花时，看到自己的影子像鬼一样，非常害怕。那是因为有智慧，所以害怕烦恼。实际上，这就像害怕身体一样，没有身体，影子是不可能出现的。同样，如果没有智慧或法性，烦恼是不可能出现的。实际上，看到影子就像看到身体一样，看到烦恼是从看到法性自己的自性中产生的。这样，第一个内在意义，展示了烦恼从自因产生。现在是第二个，展示了业和智慧的转变之风的数量知识。法和烦恼也是风的来去数量，各自产生时的过程