English
The mother who is the basis also generates the body, hence called mother. Thus, among these three channels, the Roma channel generates the body, the Kyangma channel generates speech, and the Kundarma channel generates mind, hence called mother. The crystal tube possesses the collection of these, hence called possessing body and speech. When relying on the body, the sentient being residing in the womb, in the right side of the womb, the Roma channel ripens the male child, the left side, the Kyangma channel ripens the female child, the center ripens the minds of both, and the crystal tube ripens the body, hence called possessing. How to meditate on the wisdom and primordial awareness that rely on the channels in the realm of the mind? There are two ways: forceful meditation and gradual meditation. Forceful meditation is: by relying on these channels, within all those channels, there exists the letter of the self-nature channel place, along with a sphere of light. By relying on that, the self-nature Samantabhadra father and mother are present. By relying on it, the letter of the channel place vibrates, thereby stirring the wind. When the wind is stirred, it is urged by the symbol of the union of Samantabhadra father and mother. From their non-dual absorption, the non-dual bliss that is unborn and unceasing naturally arises. Gradual meditation is: first, entrust awareness to the Roma channel of the first chakra, draw wind and mind from within the channel, and fix the mind on the red letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) in the channel, whose touch is hot and whose nature is unborn. If awareness does not merge into it, then entrust awareness to the Kyangma channel of the second chakra, and fix awareness on the letter OM (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：OM) in the channel, whose touch is cold, whose color is white, like a mandala of the moon. Draw awareness from within the channel. If it still does not merge, then entrust awareness to the crystal tube of the third chakra, and draw awareness from the channel. Fix awareness on the red letter HA (藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：HA), whose touch is balanced between hot and cold. If it still does not merge, then entrust awareness to the Kundarma channel of the fourth chakra, and hold awareness within the channel. Fix awareness on the letter HUNG (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：HUNG), head pointing downwards, whose color is green, whose touch is blissful, whose nature is emptiness, and whose essence is luminosity. At these times, the key for the first is to draw the lower wind, the key for the second is to retain the middle wind, the third is to hook the upper wind, and at the time of the fourth, the key is to suppress the upper wind, draw the lower wind, and agitate the middle wind. The body should be in the lotus posture. Having thus fixed the mind, all the thoughts arising from the mind naturally cease. First, bliss arises in body and mind, and second, luminosity is experienced.
Chinese
第三，安住于远离空性之念的状态。第四，自性大圆满的真实智慧，将远离执着于任何事物的边际。如此修习，若玛安住于方便，则体验到乐明的境界。江玛安住于智慧，则体验到空明的境界。昆达玛安住于方便与智慧无二，不执着于乐空，从执着边际中解脱。具玻璃管者，远离“是”之方便的执着，远离“非”之智慧的执着，远离观“是与非”自净的方便与智慧无二的执着，自性于自性中圆满安住，此乃根本修习之口诀。将这些根本与解脱边际、圆满究竟的见地相结合：若玛不住于仅仅是概念，而是从忆念和心识的边际中解脱，安住于无生，因此确信业和习气不会减少，不希求十善果报，认识到轮回和恶趣等从未存在。认识到此，确信一切显现皆是自解脱，因此不会进入胎藏之城，感到心安。江玛无与伦比，从无明和烦恼的边际中解脱，安住于唯一明点，认识到能取所取的分别念不会减少。认识到此，不希求五种智慧，确信没有五毒和三毒。如此确信，则决定轮回涅槃本自成佛。决定此，能取所取于自身解脱，感到心安。又，昆达玛以其普遍解脱，从觉与不觉的边际中解脱，安住于一切皆是自解脱大圆满之意，认识到业和异熟不会减少。认识到此，不希求积聚和福德，确信没有前世后世。如此确信，则决定轮回本身是突发的。决定此，因缘于自身解脱，感到心安。又，玻璃管安住于空性，从名相和概念的法之边际中解脱，安住于不可言说的意义，认识到不能通过言语成佛。认识到此，不希求续部、教言和口诀，确信觉性本身不会被智慧所确定。确信此，感官的现量
English
Third, abide in the state of being free from the thought of emptiness. Fourth, the true wisdom of the Great Perfection of self-nature will become free from the extremes of clinging to anything whatsoever. Thus, by meditating, if Roma abides in skillful means, then experience that very thing as bliss-clarity. If Kyangma abides in wisdom, then experience that very thing as emptiness-clarity. If Kundarma abides in the non-duality of skillful means and wisdom, then without clinging to bliss-emptiness, one is liberated from clinging to extremes. One with a crystal tube is free from clinging to "is," the skillful means; free from clinging to "is not," the wisdom; free from clinging to viewing "is and is not" as the non-duality of self-purifying skillful means and wisdom. The very state of abiding as self-complete in one's own nature will become the pith instruction of root meditation. Combining those roots with the view of complete liberation from extremes: Roma does not abide merely in conceptualization, but by being liberated from the extremes of mindfulness and mind, abides in the unborn. Therefore, have faith that karma and habitual tendencies will not diminish. Do not hope for the ten virtues as a result. Recognize that samsara and the lower realms, etc., have never existed. By knowing that, be certain that all appearances and existences are self-liberated. Therefore, one will not enter the city of the womb, and one will be at ease. Kyangma is unparalleled, liberated from the extremes of ignorance and afflictions, abiding in the single bindu. Recognize that the dualistic thoughts of grasping and being grasped will not diminish. By knowing that, do not hope for the five wisdoms. Have faith that there are no five poisons and three poisons as a cause. By having faith in that way, be certain that samsara and nirvana are primordially enlightened. By deciding that, grasping and being grasped are liberated in their own place, and one is at ease. Furthermore, Kundarma, through universal liberation, is liberated from the extremes of realization and non-realization, abiding in the realization of the Great Perfection of all self-liberation. Recognize that karma and karmic results will not diminish. By knowing that, do not hope for accumulations and merit. Have faith that there are no past and future lives. By having faith in that way, be certain that samsara itself is adventitious. By deciding that, causes and conditions are liberated in their own place, and one is at ease. Furthermore, the crystal tube abides in emptiness, liberated from the extremes of characteristics and conceptually constructed dharmas, abiding in the inexpressible meaning. Recognize that one will not become enlightened through words. By knowing that, do not hope for tantras, agamas, and pith instructions. Have faith that awareness itself will not be determined by wisdom. By being certain of that, the sensory perception
Chinese
在显现上做出决断。因为决断了，所以从意念和思虑中解脱，因而感到心安。这样，脉的内部空虚，象征着法性空性不滞留在任何一边而自然解脱。外在显现光明，象征着轮回涅槃无不圆满，因此，边解脱、圆满大自在的见解是依靠脉而获得的。这样，脉的名称为一，从何处产生为二，脉的住处为三，各自的作用为四，自性为五，脉的特征如何为六，赋予名称的理由为七，依靠脉的智慧如何在意识的领域中修习为八，脉的这些边解脱、圆满的见解如何被揭示为九，以此详细地揭示了脉的法性。在具有这样特征的四脉中，这些智慧从不清晰转变为清晰，安住在自性大智慧中。 又，从元素精华的聚集产生了身体的名称，从智慧的精华产生了灯的名称，从知识的精华产生了智慧的名称，从明觉的精华产生了三身的名称，这四者融合为一体，从最初的四个（种子字）降临而成就，最终也安住在身体上。因此，它的作用的是与非，存在与不存在，知道与不知道，解脱与不解脱，证悟与未证悟，轮回与涅槃等等一切，都以辨别的自性存在于智慧中。这原本就存在于基础中，并非偶然。现在，身体的部分在脉中作为因存在并安住。这些也都是风的作用。在中间，风的智慧本身被抓住，智慧安住在内部光明中，因为不向外看，智慧的功用，在知觉上，记忆的边际自然停止，从而超越了无念。由于分别念的境，我执的控制，也安住在昏昧中。在这个时候，元素之风使智慧的功用，自知，自觉，自解脱，自超越等等，被身体的四大元素所覆盖。因此，外在光明的显现，断绝了显现的胜义，没有了知觉，明觉和思考。在内部变得昏昧，这是风的作用。因此，风的作用迅速，容易改变，容易
English
Decide on appearances. Because it is decided, it is liberated from thoughts and considerations, and thus feels at ease. In this way, the emptiness inside the channels symbolizes that the emptiness of Dharmata does not dwell on any side and is naturally liberated. The outer clarity symbolizes that Samsara and Nirvana are completely fulfilled without exception. Therefore, the view of liberation from extremes and complete great freedom is obtained by relying on the channels. Thus, the name of the channel is one, where it arises from is two, the abode of the channel is three, the respective functions are four, the nature is five, what the characteristics of the channel are is six, the reason for giving the name is seven, how the wisdom based on the channel is practiced in the realm of consciousness is eight, and how these views of liberation from extremes and completeness of the channel are revealed is nine, thereby revealing the nature of the channel in detail. Among the four channels with such characteristics, these wisdoms change from unclear to clear, and abide in the great self-knowing wisdom. Furthermore, from the accumulation of the essence of the elements, the name of the body arises; from the essence of wisdom, the name of the lamp arises; from the essence of knowledge, the name of wisdom arises; and from the essence of awareness, the name of the three Kayas arises. These four merge into one, descending and accomplishing from the initial four (seed syllables), and ultimately also abide in the body. Therefore, its actions of being or not being, existence or non-existence, knowing or not knowing, liberation or non-liberation, realization or non-realization, Samsara and Nirvana, etc., all exist in wisdom with the nature of discernment. This originally exists in the ground and is not accidental. Now, the part of the body exists and abides in the channels as a cause. These are also the functions of the wind. In the meantime, the wisdom of the wind itself is grasped, and wisdom abides in the inner light. Because it does not look outward, the function of wisdom, in perception, the edge of memory naturally ceases, thereby transcending non-thought. Due to the realm of conceptual thoughts and the control of self-grasping, it also abides in dullness. At this time, the elemental wind causes the function of wisdom, self-knowing, self-realization, self-liberation, self-transcendence, etc., to be covered by the four great elements of the body. Therefore, the appearance of outer clarity cuts off the ultimate truth of appearance, and there is no knowledge, awareness, or thought. Becoming dull inside is the function of the wind. Therefore, the function of the wind is rapid, easy to change, and easy to
Chinese
容易，并且能产生结果。因此，如果一个有缘者不生起一个非概念，就不会不生起。一旦生起，如果不依赖风，就不可能生起。因此，这个风的功德非常大。因此，这里详细阐述风的特征或自性，风是指风的体性、分类、作用，以及它在智慧的境界中如何安立，并将这些风融入到解脱圆满的见地中。风的体性是：总的风的特殊体性和各个个别的体性。总的风的体性是运动，因为如果没有运动，就不会增长。因此，运动本身就是风的特征或体性。如果没有运动，就无法区分习气的连接。动摇是风的体性，如果没有动摇，风的力量就不会圆满。就这样确定了三种总的体性。风的分类，如果归纳起来有两种：自己的分别念之风和非分别的广大智慧之风。分别念之风有八种：散乱、散布、鼓动、执持、与境主一起的分别念、对无有的分别念、思虑和意念，这八种。从那之上扩展开来，分别念成百上千，似乎说也说不完。意义智慧的自性是远离八种分别念之风的动摇。各个别风的体性是：持命风的体性有两种：维持身体的生命，是对于一切有情，只要存在就使其生存的风。因为是身体的生命，所以它一旦紊乱、被摧毁或断绝，生命的根源就会断绝，其他的根源也会断绝。这是所有有情雄性的右侧肩胛骨处，由风推动的旗帜的体性。雌性则在左侧。如果想要稳固并增长寿命的瑜伽士，自己的身体上没有火针和放血的痕迹，就将紫檀、麝香、冰片和朱砂挤出的汁液与水混合