English
And, by purifying the five aggregates and five poisons to attain the five kayas and five wisdoms as the result of purification, the wheel of the secret place is added on top of that. Also, by purifying the five poisons along with stinginess, making six, and the five aggregates along with habitual tendencies, the result of purification is the five wisdoms and the self-arisen wisdom, making six, or the six perfections, or the five kayas and the great bliss kaya, making six. To attain these, the crown chakra is added on top of the previous five practices, so the root petals of each of the six chakras are reduced to three, and then increased to six. And the different systems of the tantras for the categories such as writing letters on them are due to the fact that the objects to be purified, the afflictions, channels, faculties, etc., of the beings' continuums are different. Therefore, the methods of meditating on the instructions for taming them are also different. However, when one meditates in this way, when the essence of wind and bindu dissolves in the center of that chakra, there is no difference in the result, just as one arrives at the same place from different paths. The reasons for assigning names to each of these chakras and the number of root petals are: The navel chakra initially separates from the body when it is formed, and when wind and mind enter there, limitless appearances of body and pure realms arise, so it is called the Nirmāṇakāya chakra. There are sixty-four root petals there. The instruction of the throat chakra is to enjoy the appearances of desirable qualities without interruption, so it is called the Enjoyment chakra, and there are two sets of eight, that is, sixteen root petals. In the heart, the essence of wind and mind dissolves, thereby manifesting the inconceivable nature of reality, so it is called the Dharma chakra, and there are eight root petals there. On the crown of the head, the syllable Hūṃ (藏文：ཧྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) resides, which is the source of bliss, so it is called the Great Bliss chakra, and there are thirty-two root petals. The secret place is the place that supports the innate bliss, so it is called the Bliss-sustaining chakra, and there are seventy-two root petals there. Similarly, in the crown chakra, when wind, mind, and bindu dissolve, all impurities become clear like the sky, or because it is not a coarse channel, there is no number of root petals, so it is known as the Space Element chakra.
Chinese
有些认为，顶轮有四个脉瓣，另一些则认为它与密处（的脉瓣）数量相同。此外，在每个脉轮的中心，以及它们各自的间隙中，十二种风的流动将白色和红色的精华引导并安置在脉轮位置。由于这种缘起，在外部，日月在世界的风之上以其自然的速度运行，结合了十二宫的时间和位置。同样，内部的众生因烦恼而流转于轮回中，即使在轮回中，十二缘起也以循环的方式出现，成为轮回显现的基础或根本，因此被称为“处”。因此，瑜伽士通过束缚脉和风的运作，并将精华压入要点，通过避免转移到不净的脉轮位置的方法，通过单调的道路，从中央脉的上端，从精华的下端以逆转的方式到达密处智慧轮的同时，一种风的流动和一个缘起停止，最初的地之证悟和功德显现。像这样，依次直到顶轮虚空界的轮，每个轮和每个间隙中，风的流动和缘起的每个部分逆转，地是第二等十二种完全圆满的终点，风心和明点与虚空界混合时，轮回的缘起内外显现的一切都断绝，从而在不可变的伟大喜乐中现证圆满菩提，这是最初的佛陀吉祥时轮的宗义。如同《摄略续》中所说：依赖和所依赖的关系，只要未证得不变性，就会转变。如果获得心的不变性，依赖和所依赖的关系就不存在。也就是说，为了了解六脉轮的自性总义，并与不同续部的圆满次第之义相符，应与幻化网的论典相协调。无论修持何种圆满次第，都应具备虔诚心，通过生起次第使其成熟，并通过二资粮调伏自相续，从而使风心堪能。在与上述相同的六种脉瓣上，道路的
English
Some say that this crown chakra has four petals, while others say that it has the same number as the secret place. Furthermore, in the center of each of the six chakras, and in their respective intervals, the twelve movements of wind guide and place the white and red essences in the chakra locations. Due to this dependent arising, externally, the sun and moon move at their natural speed above the wind of the world, combining the time and position of the twelve houses. Similarly, internally, sentient beings transmigrate in samsara due to afflictions, and even in samsara, the twelve links of dependent arising appear in a cyclical manner, becoming the basis or root of the appearance of samsara, hence it is called a "place." Therefore, the yogi, by binding the activities of the channels and winds, and pressing the essence into the key points, through the method of avoiding transference to impure channel places, through the path of solitary taste, from the upper tip of the central channel, from the lower part of the essence, in a reversed manner, upon reaching the wisdom wheel of the secret place, simultaneously, one movement of wind and one dependent arising cease, and the realization and qualities of the initial earth element manifest. In this way, gradually, up to the wheel of the crown chakra of the space element, in each wheel and each interval, each part of the movement of wind and dependent arising reverses, the earth being the second, etc., the end of the twelve being completely perfected, when the wind, mind, and bindu, together, mix with the space element, all appearances of dependent arising, external and internal, are cut off, and thus one becomes perfectly enlightened in the great bliss of immutability, which is the system of the primordial Buddha, glorious Kalachakra. As it is said in the Summary of Empowerment: The relationship of the support and the supported, as long as immutability is not attained, it will change. If the immutability of mind is obtained, the relationship of the support and the supported does not exist. That is to say, in order to understand the general meaning of the nature of the six chakras, and to be in accordance with the meaning of the completion stage of different tantras, one should harmonize with the treatises of the Net of Illusion. Whatever completion stage one practices, one should have devotion, make it ripen through the generation stage, and tame one's own continuum through the two accumulations, thereby making the wind and mind workable. On the six petals of the channels that are the same as the above, the path of
Chinese
以净化的基础而住，执持各自习气的六道种子，从二元无明中产生的非清净风息和字母的形态而存在的所有这些，通过能净化的觉性自性清净的智慧风和明点来要害击中，从而使六道的习气全部降伏，或者由六种补特伽罗来净化。如《续部》中说：“种子双三即是乐，定生自明转化故，二生调伏即能胜。”就像这样。在那里要害击中，从而使悭吝等得以净化，六度的功德自然圆满，因此六轮的清净风息和修习它的诀窍等被称为六度，即通过这些能净化者来净化。从净化之果中，获得如明镜般的五种各异的智慧，以及所有这些的自性不可思议的自生智慧，一共六种，从而使佛地的所有功德都圆满。对此，幻化根本续部的自宗是这样的：心间有自生智慧，五种智慧的自力无碍，从此所有分别念都清净为本尊的所依之脉和明点安住，因此是寂静轮；顶上有显现寂静光芒之基础的脉和明点安住，因此是忿怒轮。这两种形态中，与寂静忿怒本尊和数量相同的，心间有四十二脉瓣，密处有五十八脉瓣，与圣种百尊的数量相同而安住。细微之处不可思议，但气和风流动的七万二千脉，与五部和佛顶等共通。如《大幻化网》中说：“罗摩迦那俱颤动，各轮之中心之中，如柱之相而安住，枝叶之瓣数超量。界与风息流动之，智慧脉乃千之数，七十二数相加之，二万一千六百风，认为乃是大动摇。”。如果按照续部窍诀来讲解，那么从脉续第四品到第二十一品之间所讲的方便
English
All of these, which abide as the basis of purification and hold the seeds of the six realms, each with its own habitual tendencies, and which exist in the form of impure winds and bindus arising from dualistic ignorance, are subdued by striking the vital points with the winds and bindus of pure wisdom, the self-nature of purifying awareness, thereby subduing all the habitual tendencies of the six realms, or purified by the six types of individuals. As it says in the ThalgGyü: "The seed pair of three is bliss, Because the definite birth transforms into self-awareness, Subduing the two births is said to be victorious." Like that. By striking the vital points there, stinginess and so forth are purified, and the qualities of the six perfections are naturally perfected, so the pure winds and bindus of the six chakras and the instructions for meditating on them are called the six perfections, that is, purified by those purifying agents. From the result of purification, the five distinct wisdoms, such as the mirror-like wisdom, and the self-arisen wisdom, which is the inconceivable nature of all of these, are obtained, totaling six, thereby perfecting all the qualities of the Buddha ground. In this regard, the self-tradition of the Root Tantra of Magical Illusion is as follows: In the heart, there is self-arisen wisdom, the self-power of the five wisdoms is unimpeded, and from this, all conceptual thoughts are purified as the support of the deity, and the channels and bindus abide, therefore it is the peaceful wheel; at the crown of the head, the channels and bindus that are the basis for the appearance of the peaceful radiance abide, therefore it is the wrathful wheel. In these two forms, the heart has forty-two channel petals, equal in number to the peaceful and wrathful deities, and the secret place has fifty-eight channel petals, equal in number to the hundred noble families, and they abide. The subtle aspects are inconceivable, but the seventy-two thousand channels through which elements and winds flow are common to the Five Families and the Buddha Crown, and so forth. As it says in the Great Magical Illusion: "Roma, Kyangma, all tremble, In the center of each wheel, Abiding in the manner of pillars, The petals of branches are beyond number. The elements and winds flow, The wisdom channels are a thousand in number, Adding seventy-two, Twenty-one thousand six hundred winds, Are considered to be the great movement." If explained according to the tantric instructions, then the means taught from the fourth chapter to the twenty-first chapter of the Channel Tantra
Chinese
解释修持道和解脱道的诀窍，主要展示生起解脱道的次第，如同寂怒本尊各自的修法。方法上有上门解脱道和下门三界嬉戏道两种门径，首先，上门也依赖于六个脉轮来修持燃烧滴漏的结合，以及修持四种诀窍。首先，在幻化网中说：三轮二脉三命根，火风运行虚空界，搅动向上极显现。即是说，清晰观想顶轮、喉轮、心轮、脐轮四个脉轮后，通过束缚行为来转动骨架脉的风轮，从三脉交汇处点燃火轮，使其向上进入中脉，由此，通过融化四个脉轮的明点所产生的方法，各自抓住精华，与四喜相联的智慧在相续中生起，这被称为共同道。修持四种诀窍是：普贤王如来的诀窍在心间，大乐明点的诀窍在脐间，清净结合的诀窍在喉间，广大遍布的诀窍在顶轮修持的方式，如根本续第十三章所说的那样修持，由此，四个脉轮的脐间精华，在远离动摇的明光中，精华的精华融入，从而显现出最胜不变的明光四身之意。下门三界嬉戏道也被称为虚空金刚道。如果按照前者，依赖于秘密处、自在处、识处三界，一切分别念自然解脱，因此被称为享受大乐的智慧。如果按照后者，虚空是智慧，金刚是方便，即通过方便智慧二无二的四种手印来嬉戏，在异熟之身上，以俱生智慧来增长，从而摧毁执着于庸常欲望的魔，增长安乐智慧的精髓，消除聚合的疾病，以无漏之界摧毁轮回的战场，分别念转化为身和智慧，从而超越痛苦。如是，依靠二无二双运的甚深圆满次第之方便，证得十方善逝的五果法性光明之意。