English
Etc. Furthermore, all sentient beings possess the nature of the Tathagatagarbha, and therefore are inseparable from the innate three doors. However, in the temporary state, such as the upper realms, those without the coarse six elements are inferior as the initial basis for the mantra path. Therefore, the coarse forms of the channels, winds, and bindus abide as a special basis. That (basis) is called Vajra, meaning indivisible, and is inseparable from the nature of the three bodies (kaya, vak, citta), or the three kayas. Skandha means a collection of many, and is the nature of the manifestation of the power of self-nature purity, the aggregation of forms, etc. These are the dwelling places of the wisdom of self-arisen awareness, hence they are called cities. Therefore, if one strikes the key points of these bases, the intention of the three bodies on which one relies will be manifested in this very life, hence it is a wonderful method. Secondly, the detailed explanation is threefold: the explanation of the abiding channels, the explanation of the moving winds, and the explanation of the arrangement of the bodhicitta. First, the explanation of the abiding channels is twofold: the explanation of the three main channels, and the explanation of the types of channel-wheels. First, the explanation of the three main channels: Therein, the Alaya-consciousness of the intermediate state, which is the basis of everything and connected with the life-wind, when combined with the birth of the three realms, those who have obtained the human body as a basis, born in the three continents, the Alaya-consciousness of the intermediate state enters the center of the sperm and blood in the womb, and that itself is the first to be held as the basis. The way the channel-element is formed is that the two eyes and the navel channel knot, these three are formed like a rope knot. From this, when the outer vessel world is formed, the essences gather in the center and become Mount Sumeru, and gradually the golden mountains are formed. The dregs become continents and surroundings, etc. Similarly, the way the body is gradually created is that the channels become the essence of the elements, the central channel, the left channel, and the right channel, inside which abide in the center of the body like a pillar. Outwardly, there are the three of body, speech, and mind; inwardly, there are the three poisons of afflictions; secretly, there are the three of body, speech, and mind abiding, and the three letters that serve as the basis for appearances, etc., abide like a main figure and its retinue. However, the way they abide separately appears differently in the tantras and instructions, and in what one sees oneself. However, if we represent the functions of the three channels, then ༀ (Tibetan: ༀ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal meaning: Om) abides in the right channel, ཨཱཿ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal meaning: Ah) abides in the left channel, and ཧཱུྃ་ (Tibetan: ཧཱུྃ་, Devanagari: हुँ, Romanized Sanskrit: hūṃ, Literal meaning: Hum) abides in the central channel. It is permissible to say so.
English
Ma. Thus it is said. Then, the three downward-cleansing paths bound like iron chains, the twenty-four great channels that arise from the root channel, the channel knots at the tips of which are in the form of letters, are said to be close to the places by the distinctions of body, speech, and mind. The twenty-four elements that arise from these, together with the twenty-four inner realms such as Jālandhara at the crown of the head, abide in the distinctions of the ten places of Heruka, etc. If one strikes the key points by relying on special methods, all the channels will gradually transform into the central channel of the nature of reality, and the body of pure wisdom will be accomplished, and all the places and realms of outer and inner will be transformed into the nature of self-appearance without any difference, and one will gain independence, etc. That is, in accordance with the new and old tantras, the twenty-four places are connected with the ten places of Heruka, and according to the order of traversing the grounds and paths. In the Two Examinations, it says: "Place and near place, field and near field, chandoha and near chandoha, likewise gathering and near gathering, drinking and cutting and near drinking and cutting, charnel ground and near charnel ground, these are the thirteen grounds." Adding the last two, twelve are spoken of. That is, other than the two drinking and cutting, there are four each for place and near place, and two each for the remaining eight, making twenty-four places. If one considers the ten grounds, in the Sambuta it says: "The place is the ground of great joy." From there, "The near charnel ground is the cloud of dharma. These are the grounds of the ten perfections." Thus it is said. At the time of the thirteenth, the way in which the two drinking and cutting are united with wisdom. In the Extensive Tantra it says: "Drinking and cutting is incomparable wisdom, near drinking and cutting is great wisdom." Thus it is said. Again, without mentioning the last two charnel grounds, the ten grounds are made by joining the two good intelligence and dharma cloud to the two drinking and cutting. It also appears that the two wisdoms are not joined to the place. Then, the five hidden channels abide in the heart, and having become free from obscurations, it is the thirteenth Vajradhara ground. Thus, by the process of filling each wheel with pure substances, the supreme crown is finally accomplished. At the last moment of abiding there, one manifests as a fully enlightened Buddha with the flowers of marks and signs blooming. Second, explaining the categories of channel-wheels. Then, the life-force axis on which the wheels depend is:
Chinese
因为是中脉，所以它也并非完全不存在于事物的实相中。否则，如果对它进行要害的打击，也不会产生功德。而且，它也不仅仅是命脉和肠脉。因为那些是粗大的脉，而且据说气进入命脉会导致癫狂等，这与中脉的特征相违背。也不存在不依赖或不依靠那两者的中脉。萨ra哈说：气和识依赖于脉，因此在命脉中，如果收紧，普通的意识会自然停止。另外，空行母心滴中说：方便的中脉被称为阿瓦都帝（藏文：ཨ་ཝ་དྷུ་ཏཱི་，梵文天城体：अवधूत，梵文罗马拟音：Avadhūta，汉语字面意思：离垢者），普通人称之为肠脉。智慧的中脉被称为昆达里尼（藏文：ཀུན་འདར་མ་，梵文天城体：कुण्डलिनी，梵文罗马拟音：Kuṇḍalinī，汉语字面意思：拙火），普通人称之为命脉。方便与智慧无别的中脉位于脊柱前方，命脉后方，没有血液和血清。因此，存在的中脉、法性的中脉和胜义的中脉这三者中，第一个是从存在方式的角度来说，是维持生命的脉。第二个是具有四种特征的特征脉，是光明自性的，远离触及的，在存在中，身体、心和气息三者的集合存在，因此它存在，所以也不是不存在。当这三者分离时，它也会变得不明显，所以也不是存在，例如，因缘聚合时彩虹显现，但聚合分离时就不显现一样。禅修时，在命脉的中央。其原因是，阿赖耶识与命气一起依赖于它，因此一切都变成法性一味。第三个是果的自性，即无自性。这样，存在着具有命杖的脉中脉，具有单一味道的支分，为了依次显现所净化的三种毒素，三门的障碍，以及所净化之果的身语意三种功德，因此据说要修持净化处脐轮、喉轮、心轮这三个轮。同样，为了获得所净化的三门及其行为，以及所净化之果的四身或身语意事业，因此据说要在其上修持顶轮。
English
Because it is the Middle Way, it is not entirely non-existent in the reality of things. Otherwise, it would be unreasonable for virtues to arise from striking its essential point. Moreover, it is not merely the life-force channel and the intestinal channel. Because those are coarse channels, and it is said that when wind enters the life-force channel, madness and possession occur, which contradicts the characteristics of the Middle Way. There is also no such thing as a Middle Way that does not rely on or depend on those two. Saraha said: 'Because wind and consciousness rely on the channel, therefore in the life-force channel, if constricted, ordinary consciousness will naturally cease.' Also, from the Dakini Heart Drop: 'The Middle Way of means is called Avadhuti (Tibetan: ཨ་ཝ་དྷུ་ཏཱི་, Sanskrit Devanagari: अवधूत, Sanskrit Romanization: Avadhūta, Literal Chinese meaning: The Shaken One), which ordinary people call the intestinal channel. The Middle Way of wisdom is called Kundalini (Tibetan: ཀུན་འདར་མ་, Sanskrit Devanagari: कुण्डलिनी, Sanskrit Romanization: Kuṇḍalinī, Literal Chinese meaning: coiled serpent power), which ordinary people call the life-force channel. The Middle Way of indivisible means and wisdom is located in front of the spine, behind the life-force channel, without blood or serum.' Therefore, among the three Middle Ways—the abiding Middle Way, the Middle Way of suchness, and the ultimate Middle Way—the first is, from the perspective of existence, the channel that sustains life. The second is the characteristic channel with four characteristics, the nature of clear light, free from obstruction and touch, in existence, the collection of body, mind, and breath exists, so it exists, and therefore it is not non-existent. When these three separate, it also becomes invisible, so it is not existent either, just as a rainbow appears when conditions gather, but disappears when the gathering disperses. During meditation, it is in the center of the life-force channel. The reason for this is that the alaya, together with the life-force wind, relies on it, so everything becomes one taste in suchness. The third is the nature of the result, which is no-nature. Thus, the Middle Way channel with the life-force staff, with branches of single taste, in order to manifest the three poisons to be purified, the obscurations of the three doors, and the qualities of the three kayas of the purified result, therefore it is said to meditate on the three chakras of the purification place: the navel chakra, the throat chakra, and the heart chakra. Similarly, in order to obtain the three doors to be purified together with their actions, and the four kayas or the activities of body, speech, mind, and action of the purified result, therefore it is said to meditate on the crown chakra above them.
Chinese
并且，又通过修习所净化的五蕴和五毒，为了获得修习的成果五身和五智，所以在其上增加了密处的脉轮。又，通过修习所净化的五毒连同吝啬共六种，以及五蕴连同习气，从而修习的成果是五智和自生智共六种，或者六度，或者五身和大乐身共六种，为了获得这些，所以在之前的五种修习之上增加了顶轮，从而六个数量的脉轮各自的脉瓣减少到三个，然后增加到六个。并且，在上面书写文字等等的类别，各个续部的规矩不同，这是因为所净化的对境，众生相续中的烦恼、脉和根等各不相同，因此，调伏它们所修习的诀窍的方式也各不相同。然而，如此修习，当风息的精华融入那个脉轮的中央时，果实没有差别，就像从不同的道路到达同一个地方一样。这些脉轮各自安立名称的理由和脉瓣的数量是：脐轮最初在身体形成时从此分离，在那里风和心融入时，显现无量身和净土的景象，因此称为化身轮。那里有六十四个脉瓣。喉轮的诀窍是不间断地享受欲妙的显现，因此称为受用轮，那里有两个八瓣，即十六个脉瓣。在心间，风和心的精华融入，从而显现不可思议的法性，因此称为法轮，那里有八个脉瓣。在头顶，安住着吽（藏文：ཧྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，是安乐的来源，因此称为大乐轮，有三十二个脉瓣。密处是产生俱生喜乐的助缘之处，因此称为乐护轮，那里有七十二个脉瓣。同样，在顶轮，当风、心和明点融入时，所有污垢都像虚空一样清净，或者因为它不是粗大的脉，所以没有脉瓣的数量，因此被称为虚空界轮。