Chinese
从……开始，主要进行融乐瑜伽，即在明点的菩提心界中进行融化和快乐的修习，为了生起乐空智慧，有两种教授。在三个次第中，有“上门和下门”的口诀。首先，以自身为方便，通过对脉、气进行要害的击打，在四轮中生起融乐的智慧，次第修习。如《大海》中所说：“三轮二轮三命脉，火风运行虚空界，搅拌上升极明显。”其次，依靠他人身体的下门空密，通过下摄、把持、回遮、遍布的结合，瞬间生起乐空四喜的智慧。如《广大论》中所说：“圆满成就诸贤者，给予殊胜秘密灌顶。”特别是自加持次第、多种金刚次第、宝瓶充满次第、阇烂驮[梵文：Jālandhara]次第、不可思议次第这五种次第。首先，观想心间的明点，将五大与颜色结合，净化风出入的障碍，并收集成就。其次，观想五部在五轮中央的法器。第三，在盛大的嬉戏中，识别四轮的四喜智慧。第四，从五部法器化为本尊降下甘露，并与拙火的口诀相结合。第五，从心间放出光芒，进行稳固与移动的光融圆满次第。第三，在无二续部，如金刚萨埵幻网、时轮金刚、佛陀合修等中，通过脉、明点、气三种的融乐所产生的不可思议的明点大乐瑜伽士，是唯一无别的。主要进行明点大乐的光明圆满次第，这有三种。首先，乐光明是清净的精华降入中脉，使明点堪能，从而生起无漏的乐空三摩地。其次，明光明是五气的精华转化为力量，进入中脉，内在是清净无染的禅定，外在是五根门显现五气的颜色，五种智慧的光芒闪耀着身和明点的自性。第三，无分别光明是幻化
English
From... onwards, the main practice is the melting and bliss yoga, which involves practicing melting and pleasure in the sphere of the bindu of bodhicitta. In order to generate the wisdom of bliss and emptiness, there are two instructions. Within the three stages, there are the oral instructions of the "upper and lower gates." First, using one's own body as a skillful means, by striking the vital points of the channels and winds, one gradually trains to generate the wisdom of bliss in the four chakras. As stated in the Ocean: "Three wheels, two wheels, three life-forces, the fire-wind moves in the realm of space, churning upwards is extremely clear." Secondly, relying on the lower gate, the secret place, of another's body, through the union of drawing down, holding, reversing, and pervading, one generates the wisdom of bliss and emptiness, the four joys, simultaneously. As stated in the Extensive Treatise: "Perfectly accomplished, spontaneously accomplished ones, give the supreme secret empowerment." In particular, there are five stages: the self-blessing stage, the various vajra stages, the vase-filling stage, the Jālandhara stage, and the inconceivable stage. First, focusing on the bindu in the heart, combining the five elements with colors, one purifies the obscurations of the wind's entry and exit, and gathers accomplishments. Secondly, one focuses on the emblems of the five families in the center of the five chakras. Thirdly, in the midst of great play, one recognizes the wisdom of the four joys in the four chakras. Fourthly, from the emblems of the five families transforming into deities, nectar descends, and one combines it with the oral instructions of tummo. Fifthly, from the heart, rays of light emanate, and one performs the completion stage of the merging of light of stability and movement. Thirdly, in the non-dual tantras, such as Vajrasattva Mayajala, Kalachakra, Buddha Samayoga, etc., the yogi of the great bliss of the inconceivable bindu, produced by the melting bliss of the three—channels, bindus, and winds—is one and indivisible. The main practice is the completion stage of the great bliss of the clear light of the bindu, which has three aspects. First, the clear light of bliss is when the purified essence descends into the central channel, making the bindu capable, thereby generating the uncontaminated samadhi of bliss and emptiness. Secondly, the clear light of clarity is when the purified essence of the five winds transforms into power and enters the central channel. Internally, there is pure and unobscured meditation, and externally, the colors of the five winds manifest in the sense doors, and the rays of the five wisdoms shine as the nature of body and bindu. Thirdly, the non-conceptual clear light is the illusory
Chinese
在闪电续中说，一切事物皆是离别的，蕴、界、处，所取和能取完全断绝，法无我，平等性，自心本来没有产生，是空性的自性。这样，由三续所说的三种圆满次第中，前两种是有相的观想道，后一种是无相的光明。第一方面有教说和解释两种，第一是安住，脉的自性像秤杆一样，是风运行的道路。动摇是风的自性，像盲人一样，随意而行，不知道是道还是非道。布置依赖菩提心的能变识，像无能的人一样，如果风的器具不全就不能行动。这样，脉、明点、风三者以相互依存的方式聚集和安住，是金刚身之城。第二是分别解说，第一安住脉的体性，由“人”等来表示，这样在六道众生中，具有六界的众生，在人的胎藏中，最初执持身体的所依时，形成双眼和脐脉结。由此产生身体的最初的根源，成为三脉如柱子般形成。如《根本续》中说：身体的关键是脉，成为安住和布置，轮的所依和身体的命，名称和差别，因和缘，作用的事业和体性，烦恼业和智慧，依赖道而显现，疾病和产生的差别，以错乱而安住的边来区分。如是说。中脉和。左脉和右脉三者安住的时候，外为身语意三，内为烦恼三毒，秘密为身语意的所依。安住在三个字中。其中，中脉是先天的，上下的脉端刺入梵穴和密处两个地方。向上，父亲所给的白分，安住在吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：ham，汉语字面意思：吽）字的自性中。向下，母亲所给的红分，安住在短阿（藏文：ཨ་ཐུང་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字的自性中，这之间是阿赖耶的所依，命风安住，如虚空一般。它的左右两边，左脉和右脉，具有白色和红色的颜色
English
In the Lightning Flash Tantra, it says, "All things are separate. Aggregates, elements, and sense bases, what is grasped and the grasper are completely abandoned. Since phenomena are without self and are of equal nature, one's own mind is primordially unborn, it is the nature of emptiness." Thus, among the three stages of completion taught by the three tantras, the first two are paths of visualization with appearances, and the last one is clear light without appearances. In the first aspect, there are two: teaching and explanation. The first is abiding, the nature of the channels is like a balance scale, it is the path of the winds. Moving is the nature of wind, like a blind person, going randomly, not knowing whether it is the path or not the path. Arrangement is the consciousness that depends on bodhicitta, like a helpless person, unable to move if the wind's instruments are incomplete. Thus, the three, channels, drops, and winds, gather and abide in an interdependent way, it is the city of the vajra body. The second is separate explanation, the first, the characteristic of the abiding channel, is shown by "man" and so on. Thus, among the six kinds of beings, the being with six elements, in the womb of a human, at the beginning of holding the body's support, the two eyes and the navel channel knot are formed. From this, the first origin of the body is produced, becoming the three channels like pillars. As it says in the Root Tantra: "The key to the body is the channel, becoming abiding and arrangement, the support of the wheels and the life of the body, name and difference, cause and condition, the action of activity and characteristic, afflictive karma and wisdom, appearing manifestly depending on the path, the difference of disease and arising, distinguished by the edge of abiding in confusion." As it is said. The central channel and the. The left and right channels, when the three abide, outwardly are the three of body, speech, and mind, inwardly are the three poisons of affliction, secretly are the supports of body, speech, and mind. Abiding in the three letters. Among these, the central channel is congenital, the upper and lower channel ends pierce the two places of the Brahma aperture and the secret place. Upward, the white essence received from the father abides in the nature of the letter Ham (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：ham，汉语字面意思：吽). Downward, the red element received from the mother abides in the nature of the short A (藏文：ཨ་ཐུང་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), in between is the support of the alaya, the life wind abides, like space. On its left and right sides, the left and right channels have white and red colors.
Chinese
自身安住，对于女性自身而言，这两个脉的位置颠倒，即右为阳脉，左为阴脉。作用是：中脉的上下被称为时脉，是降白分、产生乐的脉。阴脉产生身体和菩提心，具有排泄和控制血液和大便的作用。阳脉产生语言和血液，具有排泄和控制小便的作用。如《灌顶略说》中所说：月亮道的排大便脉，太阳道的降小便。生死平等和贪欲中，有声之种子降临。语源解释：如果保持自然状态就不能起作用，因为与阴脉相同，所以称为阴脉。与他者不相关联，像独子一样存在，所以称为阳脉，或者因为位于两者之间。因为乐空无二的自性不落入常断的任何一方，所以称为中脉。像这样，中脉安住于蓝绿色中，左右二脉像肠子一样，打了二十一个结。如时轮经耶律所说：缠绕如肠子的脉，是命、下泄、清净的三道。下泄、清净的三道像铁链一样缠绕的脉，从其分出的二十四条大脉的端部所刺入的脉结，具有文字的形状，通过身语意的差别，在处所附近陈述，并且连同从它们产生的二十四界，内部二十四处大处所的形成方式是：身体左侧部分生出的半女、肩胛骨女、顶女、短小女、左女、海龟生女、禅定女、灌顶女这八个依次是：会合处、头顶、右耳、左耳、后颈、眉间、眼睛外侧和双肩处。它们象征着八个处所，即：普拉玛、扎烂达拉、邬金、嘎达瓦里、阿尔布达、拉美什瓦拉、德维科塔、马拉瓦，这些是处所和附近的处所。缺女、入女、母女、夜女这四个是：腋窝、乳房、肚脐、鼻尖的脉。嘎玛茹、欧迪亚、底里夏库、科萨拉，被称为田和附近。凉女、热女这两个位于口和喉咙中间，即卡林和兰巴卡。它们依靠阳脉，所以是智慧的自性。
English
It abides in itself. For women themselves, the positions of these two channels are reversed, with the right being the male channel and the left being the female channel. Its function is: the upper and lower parts of the central channel are called the temporal channel, which is the channel that descends white elements and generates bliss. The female channel generates the body and bodhicitta, and has the function of excreting and controlling blood and feces. The male channel generates speech and blood, and has the function of excreting and controlling urine. As stated in the "Abbreviated Exposition of Empowerment": The feces channel of the lunar path, the urine descends from the solar path. From the equality of birth and death and desire, the seed with sound descends. Explanation of the etymology: If it remains in its natural state, it cannot function, because it is the same as the female channel, so it is called the female channel. It is unrelated to others and exists like a single child, so it is called the male channel, or because it is located in the middle of the two. Because the nature of non-duality of bliss and emptiness does not fall into either extreme of permanence or annihilation, it is called the central channel. In this way, the central channel abides in blue-green, and the two channels on the left and right are like intestines, with twenty-one knots tied. As stated in the Kalachakra Yele: The channel bound like intestines, is the three paths of life, downward expulsion, and purification. The three paths of downward expulsion and purification are the channels bound like iron chains, from which the twenty-four major channels branch out, and the channel knots pierced at the ends have the shape of letters, which are stated near the places through the distinctions of body, speech, and mind, and together with the twenty-four elements arising from them, the way the twenty-four great inner places are formed is: The half-woman born on the left side of the body, the scapula woman, the top woman, the short woman, the left woman, the turtle-born woman, the meditation woman, and the empowerment woman, these eight are respectively: the meeting place, the crown of the head, the right ear, the left ear, the back of the neck, the middle of the eyebrows, the outside of the eyes, and the two shoulders. They symbolize the eight places, namely: Puliram, Jalandhara, Oddiyana, Gatawari, Arbuda, Rameshvara, Devikota, Malawa, these are the places and nearby places. The flawless woman, the entering woman, the mother woman, the night woman, these four are: the armpit, the breast, the navel, the channels at the tip of the nose. Kamaru, Odiya, Trishaqu, Kosala, are called fields and nearby. The cool woman and the hot woman are located in the middle of the mouth and throat, namely Kaling and Lambaka. They rely on the male channel, so they are the nature of wisdom.