English
The petals of the chakra wheels, the principles of what is to be purified and what purifies in terms of increase and decrease. Sixty-four at the navel chakra, at the throat, two sets of eight branches, eight petals at the heart chakra. Thirty-two at the crown chakra, seventy-two at the bliss-protecting chakra, likewise at the ushnisha chakra. It is known as the wheel of the space element. In each chakra and the gaps between each, there are twelve transitions, the conjunction of the seasons of wind, likewise the twelve links of dependent arising abide. In the realm, the progression of abandoning transitions in forward and reverse order. When reaching the secret place, the wisdom wheel, one wind transition and one dependent arising. After stopping, the realization of the first earth arises. Gradually, until between the wheels of the space element, by reversing each part of wind and dependent arising, when the earth is twelve, fully perfected, when the bindu merges with the space element, manifest enlightenment, the principle of the first Buddha. On the petals of the same kind as that, the six lineage seeds abiding as what is to be purified, purified by the six wisdom beings who purify, and the six perfections, from that, the five distinct wisdoms, and the inconceivable one and six are obtained. Likewise, on the peaceful wheel of the heart and, on the two kinds of wrathful wheels of the crown, petals of the same kind as the deities, and in the two doors of the method of liberation, the upper and lower paths, the illusory principle of the king of desire tantra. The movement of wind has two kinds of changes, large and small. The large one changes to the number of twenty-one thousand six hundred in one day and night. The small one exists like a mount equal to the number of eighty-four thousand conceptual thoughts. The root wind is the life-sustaining, equal to fire, and the pervasive, upward-moving, downward-clearing five abide, the functions in order are sustaining life, generating fire and warmth, nourishing the body and the coming and going of breath, and doing the actions of walking, standing, excrement, and urine. Among them, the male wind, the upward-moving, is located above, the female wind, the downward-clearing, is below, and the neuter is equal. The inner wind has the colors of the five elements, it is the support where the aggregates, elements, and sense bases abide, it is the support that spreads like cause and effect for the five poisons and the five wisdoms. In particular, the five pure winds enter the central channel, exhausting earth, water, fire, and wind.
Chinese
虚空之中，禅定功德与神通成就。 秘密之气乃五种智慧之显现，与粗糙之法截然相反。 第三，安置菩提心之界，从罗玛脉中生出月亮之甘露，从姜玛脉中生出太阳之微尘。 阳之姜玛，阴之罗玛之端，结成脉结，守护二界不泄。 除此之外，从二者所生之脉结中，皆有清净之白红二物。 如勇士与瑜伽母之姿态，缠绕交合，取乐乐空之供养。 总而言之，安住之脉如水渠，流动之气如来往之舵手，菩提心如水，汇集于引导之处。 六轮重叠之罗睺罗界，由命与勤奋之车所牵引，中脉之二二脉结解开，气与界之清净物各二。 罗睺罗吞噬，从最初之地开始，十地之功德增上，直至顶端。 特别是幻化网秘密明点之法，器情圆满于自身，乃蕴聚之城。 三世之中未曾言说之如来藏，一切显现证悟之金刚座。 心间吉祥胎藏之中空，八脉之清净物安住于此。 中央三脉乃三身法性之所依，前方一脉乃智慧生起之脉，后方功德脉中显现净土，左侧自续三脉乃错觉显现之所依。 各自中央，轮回涅槃之字，作为所净与能净之方式安住。 身语意之字令其清净，一切中央，有清净之白脉。 细如马尾十分之一，其中微尘与气息之清净物混合之光，五色之光极其微细。 自性光明菩提心之所依，乃普贤五部安住之无量宫。 何处气心清净物消逝之时，寂灭之净土显现一切。 显现之五光与空性之二法身，融为一体，圆满道之二资粮。 名为奥明清净密严刹土，不住于他处，一切障碍，何时断除之时，即自然成就。 因此，身体乃大智慧之所依，轮回本身。
English
Within the sky, samadhi, qualities, and miraculous powers are accomplished. The secret winds are the five aspects of wisdom, entirely contrary to coarse phenomena. Thirdly, the arrangement is the realm of bodhicitta. From the Roma channel comes the nectar of the moon, and from the Kyangma channel comes the dust of the sun. The male Kyangma and the female Roma's ends, when knotted, protect the two realms from leaking. Apart from that, in all the knots of the channels arising from the two, there are two pure substances, white and red. In the manner of heroes and yoginis, entwining and uniting, they receive the offering of bliss and emptiness. In short, the abiding channels are like irrigation ditches, the moving winds are like the helmsman going and coming, and bodhicitta is like water, gathering where it is led. The Rahula sphere, stacked in six wheels, is drawn by the chariot of life and effort, and as the two knots of the central channel are released, there are two pure substances each of wind and essence. Rahula enters the stomach, starting from the first earth, the qualities of the ten grounds increase, going to the crown. Especially the illusory net, the secret Thigle system, the vessel and essence are complete in oneself, the city of aggregates. The Sugata-garbha, not shown in the prophecies of the three times, the Vajra seat where all manifest enlightenment is vast. In the empty space of the heart, the auspicious womb, from the eight pure essences of the channels abiding, the three central channels are the support of the three kayas, the nature of reality. The one front channel is the root of the arising of wisdom, in the back the qualities channel manifests the pure land, on the left the three self-existing channels are the support of illusory appearances. In the center of each, the letters of samsara and nirvana, abide as the object to be purified and the means of purification. The letters of body, speech, and mind purify them, in the center of all is the pure white channel. Inside, as thin as one-tenth of a horse's tail, is the light of mixed pure substances of particles and breath, the five colors are extremely subtle. The support of the self-luminous nature, bodhicitta, is the immeasurable palace where the five Kunsang families reside. When the wind, mind, and pure substances have passed away, all the fields of the sorrowless state appear. The five lights of appearance and the two dharmakayas of emptiness, mixing as one taste, complete the two accumulations of the path. Called Ogmin Ganden, the dense arrangement, not abiding elsewhere, all obscurations, when they are abandoned, are spontaneously accomplished. Therefore, the body is the support of great wisdom, samsara itself.
Chinese
然而本体的安住方式，没有衰损和低劣这两种情况。不变的真实菩提心，犹如芝麻中遍布油。如是了知金刚身的安住方式，以及原始基位的安住方式后，拙火以及幻身极近的窍诀，光明中阴迁识六种。以士夫的勤奋可以成就，不依赖其他外缘，因此自身作为方便道，令脉、明点、风融入要害后，再次于乐空道中修持他身，一切都趋入道是方便道。第二，无显现的圆满次第是，无论是何种转变的生起次第和圆满次第，清净的器情、坚固和动摇的一切显现，都融于光中，心间的种子字，融入明点，那也是从下往上的次第，成为空性，即是虚空的自性。安住于大智慧的行境中。生起次第遮止对显现的实执，圆满次第遣除对幻相的执着分别。生起乐明无念俱生智慧。甚深的无上圆满次第，无上续部以下没有宣说。根器敏锐者一生中成就金刚持的，是近道隐秘且极甚深之法。第三，成为顺缘的助伴是誓言，进入密咒后不退失守护誓言，不混淆方便和对治的缘起，如毒药进入孔雀的喉咙般行持。其中，誓言和律仪的差别是，誓言是不应违越的行为，律仪是对应做和不应做的规定，本体相同，只是从反体上区分。一切共同的要义是，未得密咒律仪，以及疯癫等心识不处于自性状态，不会有堕罪和成就。具有密咒律仪且不退失不舍弃，觉性安住于本然状态者，是堕罪和成就二者的容器。菩提心之外的根本堕罪，称为“遍缠”，如果还有要做的事情，没有后悔做的意愿，没有从自身角度出发的羞耻感，也没有从他人角度出发的惭愧心，这三种条件都具备的情况下，在行为的最后，如果持续不断地存在，就成为具备遍缠的失败者。没有时间间隔的持续存在
English
However, regarding the way the essence abides, there is neither decline nor inferiority. The unchanging, ultimate Bodhicitta is like the pervasion of oil in sesame seeds. Having understood the abiding nature of the Vajra body and the abiding nature of the primordial ground, the inner instructions of Tummo and the illusory body, the six types of transference in the clear light Bardo. It can be accomplished through the effort of an individual, without relying on other external conditions. Therefore, one's own body is the path of means. After the channels, bindus, and winds have entered the essential points, again practicing the other body in the path of bliss and emptiness, everything goes to the path, which is the path of means. Secondly, the completion stage without appearance is, whatever the generation stage and completion stage that have been transformed, all the appearances of the pure vessel and essence, the stable and the moving, dissolve into light, and the seed syllables in the heart, dissolve into bindus, that is also the order from bottom to top, becoming emptiness, which is the nature of space itself. It abides in the realm of great wisdom. The generation stage prevents the clinging to the truth of appearances, the completion stage dispels the clinging and conceptualization of illusions. The co-emergent wisdom of bliss, clarity, and non-thought arises. The profound and unsurpassed completion stages are not taught below the unsurpassed tantras. For those with sharp faculties who attain Vajradhara in one lifetime, it is a close path, hidden and extremely profound. Thirdly, the vows that become favorable companions are, after entering mantra, one does not degenerate and protects the vows, one does not confuse the interdependence of means and antidotes, one practices as if poison enters the throat of a peacock. Among them, the difference between vows and precepts is that vows are actions that should not be transgressed, precepts are the rules of what should and should not be done, the essence is the same, but they are distinguished from the opposite side. The common essence of all is that, without obtaining the mantra precepts, and with the mind not abiding in its natural state due to madness, etc., there will be no downfalls and no accomplishments. One who possesses the mantra precepts and does not degenerate or abandon them, and whose awareness abides in its natural state, is a vessel for both downfalls and accomplishments. For root downfalls other than Bodhicitta, it is called "all-encompassing entanglement," if there are still things to be done, without regretting the intention to do them, without shame from one's own perspective, and without embarrassment from the perspective of others, if all three conditions are met, at the end of the action, if it continues to exist without interruption, it becomes a failure with all-encompassing entanglement. Continuous existence without interruption of time
Chinese
或者，如果三法中的任何一个不完整，行为的支分不完整，就会变得粗大。因此，要知道根本和支分的一切，不要在心中舍弃，不要在身体上抛弃。将白天和夜晚分为六个时段，在每个时段中，都要清点十四根本堕罪的过失是否发生。如果犯了，就要生起后悔心，并想着改正。如果没有犯，就要修习欢喜心并回向。无论以前犯没犯过，以后即使面临生命危险，也要坚持不犯的誓言。无论何时，在任何一个六分时段内，如果对清点的想法变得愚昧，就会出现所谓的粗罪。如果六个时段都过去了，就会变成六个粗罪。如果在那一天内没有完成改正，那么当第二天的第一道曙光出现时，据说会变成十二个粗罪。支分誓言也用同样的方法解释。首先，是对无上总体的珍爱之誓。十四根本堕罪的详细分类如下观察：第一，已经获得灌顶的上师，还用说什么呢？甚至解释密续的一句偈颂，对于道路的甚深口诀，在三个方面（上师、道友、处所）对法的联系的侍奉和尊重被忽视。这样就没有密咒的成就。第二，三种律仪和学处，超越了善逝的开许和遮止的界限。同样，对于具相的上师，不顾及时间地点，违背其教言。第三，与灌顶同列的金刚兄弟，即使给予并轻视，或者特意排斥，因为无量众生是如来藏的兄弟，所以对于远近的金刚兄弟也一样。第四，对于行为粗暴的众生，看到现世中被业力折磨的，对其生起欢喜心，并舍弃慈悲心，如果对菩提心来说非常沉重，更不用说希望他人脱离安乐了。第五，舍弃了寻求他人利益的菩提心，立即放弃愿心，因此，就成了具足一切缠缚的失败者。在七种允许的情况之外射精。第六，轻蔑地看待三乘所依的佛语，说这不是导师所说的，或者不把能成为事业和成就之因的其他论典，以及随许和加持视为佛语而轻视。第七，灌顶的