English
This is about the element of earth. Because relying on this (earth) is how work is done, therefore the meditations that rely on wind are very profound. Below, it will be explained from the aspects of its own nature, definition, classification, methods of treatment, and how to abide. Thus, the power of wisdom is produced by wind, so clear knowing is the nature of wisdom, and clear awareness is the action of wind. Likewise, the five winds also appear as the power of wisdom, therefore, in order to make wisdom the self-nature, abide in the four channels. These nine points elaborate on the nature of the channels: the names of the channels, where they initially arise from, the dwelling place of the channels, the individual functions of each channel, the nature of the channels, what the self-nature is like, the reason for the arising of sound, the wisdom and awareness that rely on the channels, how to meditate if one meditates on it in the realm of consciousness, and that these channels are the view of ultimate liberation. The names of the four channels are: Roma channel, Kyangma channel, Kundarma channel, and the hollow crystal tube channel. The way these four channels arise is: the Roma channel is produced by water in the relative truth. Initially, when the body is formed, it transforms from the essence of water into serum. The essence of serum gathers to form the basis of blood, like a very fine horsehair, curled like a mustard seed, from which the various functions of the body's blood and water are produced, abiding in the gathering place of the body. The Kyangma channel initially arises from the essence of earth, like one-thousandth the size of a sesame seed. From this, from the essence of flesh, like a mist, a very fine channel like a golden needle arises. It produces the nature of bone, and above it produces the water channels. The Kundarma channel is produced by wind. Initially, from the essence of wind, the essence of breath arises, like the vapor from a fine whisk. From this, a channel that is thin on the outside and wide on the inside, which produces happiness, arises. It arises with the nature of wind, and from this the senses arise. The hollow crystal tube channel is produced by fire in the relative truth. Initially, when the body is formed, from fire the essence of the eye arises, like the size of one hundred sesame seeds. From this, from the essence of heat, like one-thousandth the size of a sesame seed, a thick channel arises, with a wide lumen, white on the outside and red on the inside. It produces hair and
Chinese
产生牙齿、指甲和皮肤。那些脉的位置是从珍贵的自在（梵文：citta）中产生的。罗玛在右边，姜玛在左边，昆达玛在中间。具有水晶管的脉以旋转的方式流动。而且，在身体的四个脉轮中，在第一个生起轮中，罗玛作为脉的主脉而存在；在珍察，姜玛作为主脉而存在；在罗玛，水晶管作为主脉而存在；在顶端布置时，昆达玛作为主脉而存在。那么，这四个脉轮以四个脉作为主脉是什么呢？生起是地，但在世俗之时，产生和收集的业是使众生的身体的头尾成为水之冷热疾病的差别。水之作用不是使寿命延续，而是使水自身转移到它的时间。姜玛的作用是地的作用，它使肉的颜色、存在和依赖。它的位置变化导致肉的疾病，成为身体元素的终结。因此，地的作用颠倒和混乱，地使寿命在它自己的时间结束。昆达玛的作用是风的作用，它产生上风和下风、脉搏跳动、身体的力量、行走和肢体的运动。它的位置变化导致元素颠倒，导致呼吸不适、中断、脉的强弱和停止等，从而扰乱身体的疾病。风的作用的三种内在颠倒导致风使寿命结束，它所做的一切都在风自身的时间里。水晶管的作用是火的作用，它产生温暖、感官清晰和不清晰、说话和知识等微粒。那个脉的位置变化导致火的作用的知识分散的疾病和感官的疾病。火的作用的三种变化导致火使时间结束，即在火自身的时间里使那个人死亡。在究竟之时，罗玛是菩提心，在因之时是精液和血，在果之时是没有泄漏的。
English
It generates teeth, nails, and skin. The location of those channels arises from the precious citta. Roma is on the right, Kyangma is on the left, and Kundarma is in the middle. The channel with the crystal tube flows in a rotating manner from above. Moreover, among the four chakras of the body, in the first generating chakra, Roma exists as the main channel of the channels; in Drancha, Kyangma exists as the main one; in Roma, the crystal tube exists as the main one; and when the apex is arranged, Kundarma exists as the main one. So, what is it that these four chakras have with the four channels as the main ones? Generation is earth, but in the conventional time, the action of generating and gathering is to differentiate the beginning and end of the body of beings into the hot and cold diseases of water. The action of the water element does not perpetuate life, but rather causes the water itself to shift to its own time. Kyangma performs the action of the earth element, which is to create the color, existence, and dependence of flesh. The change in its location causes diseases of the flesh, becoming the end of the body's elements. Thus, when the action of earth is reversed and confused, earth causes life to end in its own time. Kundarma performs the action of the wind element, creating the upper and lower winds, the pulsation of the channels, the strength of the body, walking, and the movement of limbs. When its location changes, the elements are reversed, causing discomfort in breathing, interruptions, the strength and weakness of the channels, and stopping, thus disrupting diseases in the body. The three inner reversals of the action of the wind element cause the wind to end life, and all that it does is in the wind's own time. The action of the crystal tube performs the action of the fire element, creating warmth, clarity and unclearness of the senses, speech, and knowledge, such as particles. When the location of that channel changes, it causes diseases of scattered knowledge and diseases of the senses from the action of the fire element. The three changes in the action of the fire element cause fire to end time, which is to cause that person to die in the fire's own time. In the ultimate time, Roma is bodhicitta, in the cause it is semen and blood, and in the result it is without leakage.
Chinese
产生智慧的运作：茹玛（roma）在因位时是忆念的心，在果位时是产生不颠倒的智慧的运作。共达玛（kundarma）在因位时是世间的安乐，在果位时是无漏的大乐和，产生无分别，使明觉的果实成熟。谢布（shelbub）在因位时是能取所取，在果位时是心安住的运作。脉的自性：茹玛的自性是血液的自性，是汇集诸多智慧的自性。江玛（kyangma）是水液的自性，汇集诸多知识。共达玛是风的自性，汇集诸多忆念。谢布坚（shelbubchen）是热的自性，汇集诸多分别念。这些脉各自的体性是，茹玛的体性在世俗谛时执持金刚，江玛是声音的体性，共达玛是形象的体性，谢布坚是气味的体性。在胜义谛的果位时，茹玛执持勾召水之灯的体性，江玛执持智慧自生的体性，共达玛执持法界清净的体性，谢布坚执持明点空性的灯的体性。命名为茹玛的原因是，茹玛由土构成，与味道相似，作用少，行为少且安住于一处，因此沉重且不变，所以与味道相似，而且与体验的味道相似，因此如果体验它，会产生安乐。玛（ma）是身体最初依赖于脐而形成的，因此是根本，因为它是脐脉的主要脉。江玛是，此脉没有分支和末端，不依赖于任何事物而存在，并且玛是忆念的根本。共达玛是不安住于一处而流动的，从这里进行所有的风的运作。因为它有五个囊袋，所以所有这些都因动摇的风而颤抖和跳动，并且，如果此脉的位置被元素转化时，瑜伽士的身体和肢体都会颤抖和跳动。谢布坚是外面白色里面红色，管子宽阔且完全通透，是众生生命存在的地方。将这三条脉涂上酥油，例如
English
The function of generating wisdom: Roma, in the causal stage, is the mind of mindfulness; in the fruition stage, it functions to generate undeluded wisdom. Kundarma, in the causal stage, is worldly happiness; in the fruition stage, it is great uncontaminated bliss, generating non-conceptuality and ripening the fruit of awareness. Shelbub, in the causal stage, is grasping and being grasped; in the fruition stage, it functions to stabilize the mind. The nature of the channels: The nature of Roma is the nature of blood, the nature of gathering many intelligences. Kyangma is the nature of lymph, gathering many knowledges. Kundarma is the nature of wind, gathering many memories. Shelbubchen is the nature of heat, gathering many conceptual thoughts. The individual characteristics of these channels are: the characteristic of Roma is that in the relative truth it holds the vajra; Kyangma is the characteristic of sound; Kundarma is the characteristic of form; Shelbubchen is the characteristic of smell. In the fruition stage of the ultimate truth, Roma holds the characteristic of the hook-like water lamp; Kyangma holds the characteristic of self-arisen wisdom; Kundarma holds the characteristic of the purity of the dharmadhatu; Shelbubchen holds the characteristic of the lamp of empty bindu. The reason for the name Roma is that Roma is made of earth and is similar to taste; its function is small, its activity is small, and it abides in one place, so it is heavy and unchanging, thus it is similar to taste, and also similar to the taste of experience, so if it is experienced, it will generate happiness. Ma is the basis because the initial body forms dependent on the navel, and because it is the main channel of the navel. Kyangma is that this channel has no branches or ends, exists without depending on anything, and Ma is the basis of mindfulness. Kundarma does not abide in one place but moves, and all the functions of wind are performed from here. Because it has five pockets, all of them tremble and throb due to the moving wind, and if the position of this channel is transformed by the elements, the yogi's body and limbs will all tremble and throb. Shelbubchen is white on the outside and red on the inside, the tube is wide and completely transparent, and it is where the life of sentient beings resides. Anointing these three channels with butter, for example,
Chinese
作为所依的母亲也产生了身体，因此称为母亲。这样，这三脉中，若玛脉产生身体，姜玛脉产生语，昆达玛脉产生心，因此称为母亲。水晶管具有这三者的集合，因此称为具有身语。当依于身体时，处于胎中的有情，其右胎由若玛脉使男婴成熟，左胎由姜玛脉使女婴成熟，中央使二者的心成熟，水晶管使身体成熟，因此称为具有。如何将依于脉的智慧和本智在意识的境界面前修习呢？有强行修习和次第修习两种。强行修习是：依靠这些脉，在所有这些脉中，存在自性脉处的字，伴随着光团。依靠它，存在自性普贤王如来父母双运。依靠它，脉处的字震动，由此鼓动风。风鼓动后，由普贤王如来父母双运的象征来催动。从他们二者无二地入定中，不生不灭的无二之乐自然而然地产生。次第修习是：首先，将意识赋予第一个脉轮的若玛脉，从脉中引出风和心，将意识安住在脉中的红色字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），其触感是热的，自性是无生的。如果意识没有融入其中，则将意识赋予第二个脉轮的姜玛脉，将意识安住在脉中的字母嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡），其触感是冷的，颜色是白色的，像月亮的坛城。从脉中引出意识。如果还没有融入其中，则将意识赋予第三个脉轮的水晶管，从脉中引出意识。将意识安住在红色字母哈（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈），其触感是冷热平衡的。如果还没有融入其中，则将意识赋予第四个脉轮的昆达玛脉，将意识保持在脉中。将意识安住在字母吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），头朝下，颜色是绿色的，触感是快乐的，自性是空性的，体性是光明的。在这些时候，第一个的关键是从下方引导风，第二个的关键是保持中间的风，第三个是钩召上方的风，第四个的时候，压制上方的风，拉动下方的风，搅动中间的风是关键。身体要结跏趺坐。这样安住意识后，从意识中产生的所有分别念自然止息。首先，身心产生快乐，其次，体验到光明。