English
This instruction is to manifestly experience the co-emergent wisdom of great bliss by performing the three actions of descending, reversing, and dispersing bindus from the channels and elements through the play of the four mudras of non-dual union of skillful means and wisdom. Second, regarding the detailed classification of winds, the general categories are indicated by terms such as "movement." There are two sources of movement wind, large and small. The large one moves twenty-one thousand six hundred times in a single day and night. If it is divided into smaller ones, the wind equal to the eighty-four thousand conceptual thoughts is the cause of generating mind, and therefore exists like a mount. In order to differentiate from the perspective of function, "root" and so on are spoken. The five root winds are: the life-sustaining wind located in the heart, the fire-equalizing wind located in the navel, the pervasive wind located throughout the body, the upward-moving wind located in the upper abdomen, and the downward-clearing wind located in the lower abdomen. The functions of these five are, in order: sustaining life, generating heat, nourishing the body, the movement of breath, and the actions of moving, sitting, excreting, and urinating. Moreover, the male wind, the upward-moving wind, is located in the upper part; the female wind, the downward-clearing wind, is located in the lower part; and the neuter wind, the fire-equalizing wind, is located in the middle. As it is said in the Compendium: "Moving upward and clearing downward, the wise seek the essential point in the middle." The inner winds have the colors of the five elements. For example, the winds of the five elements—earth, water, fire, wind, and space—are respectively yellow, white, red, green, and blue. They are the basis for the aggregates, elements, and sense bases to exist, and also the basis for the impure five poisons and the pure five wisdoms to arise like cause and effect. In particular, when the five pure winds of the elements enter the central channel, ultimately the samadhis, qualities, and miraculous powers of the sense bases of earth, water, fire, wind, and space are accomplished. Furthermore, when the right wind enters the central channel, it is like smoke; when the left wind enters, it is like a mirage; from the fire wind, there is a candle and blazing light; from the water wind, there are clouds and moonlight in the eye socket; from the earth wind, there are the color of gold and lightning; for the space wind, it is initially blue, and then from it arise bindus of five colors. When all of these enter the central channel, there appear five-colored light, rainbows, bindus, deity forms, stupas, palaces, half-nets, and lotuses.
Chinese
等等无量显现。《幻化网》中说：五气之精华若成力量，五光之内的五种智慧，五身所行的五种刹土，以及五种穷尽等将会获得。秘密气是五种智慧的形态，与粗糙之法极其相违背。第三，脉的安住方式，由“第三”等来指示。第三，关于菩提心之脉的安置，有世俗和胜义两种。首先，从罗玛脉中流出的是月亮自性的甘露，即白色明点从罗玛脉的上端，头顶的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字处降下；从冉玛脉中流出的是太阳自性的微粒，即红色明点从冉玛脉的下端，密处的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字处降下。由于男性的冉玛脉和女性的罗玛脉的末端相互缠绕，因此可以防止各自明点的滴落。因此，从罗玛和冉玛二脉中生出的所有脉结中，都有白色和红色的精华。勇士和瑜伽母以交抱的姿态安住于此，通过金刚与空性的结合，获得乐空脉结的甘露供养。如《金刚空行》中所说：如实智慧入定时，具足真实结合者，如来顶髻之白分，融入心中彼受用，至极欢喜与喜悦，于彼处所令欢喜。这是为了通过比喻来展示这些。总而言之，如“总而言之”等所说，简而言之，身体的所依，即脉，是气和明点的通道，因此类似于田埂；语言的所依，即流动的气，在轮回和涅槃中往来，因此类似于舵；意识的所依，即菩提心的明点，类似于水，因为它汇集到引导之处。如何引导呢？如前所述，在六脉轮叠加的罗睺星曜之中，由命气和作功气，即罗玛和冉玛之气的车所引导。如《摧破金刚》中所说：所依自身与顶端，以及所缘之身圆满，之后世俗之明点，善加束缚与持守，并令返回，注入脉中与气混合，空性所诠以智断，身与心性互换位，胜义明点所诠示，法身空性之境得。
English
And so on, infinite appearances arise. From the Magical Net: When the essence of the five winds becomes powerful, the five wisdoms within the five lights, the five pure lands traversed by the five bodies, and the five perfections, etc., will be attained. The secret wind is the five aspects of wisdom, which are extremely contrary to coarse phenomena. Third, the way the elements reside is indicated by "third," and so on. Third, regarding the arrangement of the bodhicitta element, there are two aspects: conventional and ultimate. Firstly, from the Roma channel flows the nectar of the nature of the moon, which is the white essence descending from the upper end of the Roma channel, from the Hum (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Hum) at the crown of the head; and from the Kyangma channel flows the particle of the nature of the sun, which is the red essence descending from the lower end of the Kyangma channel, from the A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) at the secret place. Because the ends of the male Kyangma and female Roma channels are intertwined, the leakage of their respective essences is prevented. Therefore, in all the knots of the channels that arise from the Roma and Kyangma channels, there are both white and red essences. Heroes and yoginis reside here in an embracing posture, and by the union of vajra and space, they receive the offering of the bliss-emptiness channel knots' nectar. As it is said in the Vajra Dakini: Just as wisdom enters into samadhi, Endowed with perfect union, The white topknot of the Thus-Gone One, Is enjoyed by that which is contained within the mind, Supreme joy and delight, In that state, one becomes pleased. These are to be shown through examples. In short, as it is said in "In short," etc., to summarize, the support of the body, which is the channel, is the path of wind and essence, so it is like a furrow; the support of speech, which is the moving wind, goes back and forth in both samsara and nirvana, so it is like a rudder; the support of mind, which is the essence of bodhicitta, is like water, because it gathers at the place of guidance. How is it guided? As mentioned before, within the Rahu constellation stacked in the six chakras of the channels, it is guided by the life force and the working force, that is, the chariot of the Roma and Kyangma winds. As it is said in the Shattered Vajra: The object of support itself and the tips, And the body of the object of focus are perfected. Then the conventional essence, Is well bound and held, And made to return, Poured into the channel and mixed with the wind, The emptiness to be shown is cut off by wisdom, The body and mind themselves are reversed in position. By showing the ultimate essence, The realms of the empty dharmakaya are found.
Chinese
索！ 依靠于此，中脉的二十一个结依次两个两个解开的方法是，首先，风和脉的清净物各自两个。进入罗睺罗的腹中，到达脐轮时，获得法流的等持，从而生起资粮道大暖相。在那里，最初的两个中脉脉结解开，显现见到佛陀化身等功德。积累资粮之处是四种亲近本尊，即积累福德的亲近本尊三宝，积累成就的亲近本尊本尊瑜伽，积累真实果位的亲近本尊金刚上师和师兄弟姐妹，积累身体的是过去现在未来三世的父母等四者。三昧耶三次第中说：首先，如果不供养亲近的四本尊，那么无论供养十方三世的哪位佛，都不会令其欢喜，也不会接受。如此说。到达心间时，生起加行道的暖相。第三和第四个脉结解开。比之前的等持和神通更加殊胜。到达喉咙时，生起见道第一地的暖相。第五和第六个脉结解开。神通可以通过因的乘来了解。从那之后，直到顶轮大乐轮，进入住、持、融三者圆满期间，剩余的脉结解开，从而经历修道九地。在十地功德增长之后，到达顶髻轮，从而到达金刚持地。如《决定语顶》所说：若玛、姜玛皆颤动，结缚轮回之错觉，解脱之智慧即涅槃。如此说。获得地的方法与六轮相连。也有一些不太一致的地方。十六明点，身体的身体明点，语的身体明点，心的身体明点，智慧的身体明点，共四种。同样，语、心、智慧各分为四种，分为十六个一半一半的明点，将这些明点分为黑白两方，进入二十四个处所的二十四个明点，共四次等。菩提心到达顶髻轮和微尘金刚宝，相同于圆满十三地的状态。续部中说：行持束缚昼夜瑜伽之农耕，脉即田垄。
English
So! Relying on this, the method of gradually untying the twenty-one knots of the central channel, two by two, is as follows: First, the pure essences of wind and elements, two each. When entering Rahula's belly and reaching the navel chakra, one obtains the samadhi of the Dharma stream, thereby arising the great warmth sign of the accumulation path. There, the first two knots of the central channel are untied, and the qualities of seeing the face of the Buddha's nirmanakaya, etc., appear. The place for accumulating merit is the four kinds of close deities, namely, the Three Jewels as the deities for accumulating merit, the deity yoga as the deities for accumulating siddhis, the Vajra Master and Dharma siblings as the deities for accumulating the true fruit, and the parents of the three times as the deities for accumulating the body. The Samaya Three Statements say: First, if you do not worship the four close deities, then no matter which Buddha of the ten directions and three times you offer to, they will not be pleased and will not accept it. So it is said. When reaching the heart, the warmth sign of the path of joining arises. The third and fourth knots are untied. The samadhi and miraculous powers are even more superior than before. When reaching the throat, the warmth sign of the first bhumi of the seeing path arises. The fifth and sixth knots are untied. Miraculous powers can be understood through the vehicle of cause. From then on, until the crown chakra of great bliss, during the period of entering, abiding, and dissolving, the remaining knots are untied, thereby traversing the nine bhumis of the path of meditation. After the qualities of the ten bhumis increase, one reaches the crown chakra, thereby reaching the Vajradhara bhumi. As the "Definite Word Pinnacle" says: Roma and Kyangma all tremble, The illusion of knots and samsara, The wisdom of liberation is nirvana. So it is said. The method of obtaining the bhumis is connected to the six chakras. There are also some inconsistencies. Sixteen bindus, the body bindu of the body, the body bindu of speech, the body bindu of mind, the body bindu of wisdom, four in total. Similarly, speech, mind, and wisdom are each divided into four, dividing into sixteen half-half bindus, dividing these bindus into black and white sides, entering the twenty-four bindus of the twenty-four places, four times in total, etc. The Bodhicitta reaching the crown chakra and the atom Vajra Jewel is the same as the state of completing the thirteen bhumis. The tantra says: Practicing the yoga of binding day and night as agriculture, the channels are the furrows.
Chinese
应如莲藕之茎，需要笔直。菩提心应如水，需要能够引导。气应如汲水器，需要没有瑕疵。如此修习脉气之后，在大欲乐中，充满虚空。精液能够保持，依仗金刚宝。明点向上逆转，依仗顶髻法轮。如此精进三年，精液金刚宝也能增长。密处脉结一半充满，事业气百千十八之一停止，转变成获得十自在等的心。地是第一极喜圆满，获得一百一十二种功德。明点向下增长，顶髻额头的脉瓣一半充满，月亮ཧཾ་字融入。甘露明点的雨流向外降下。同样，精液密处脉瓣的一半，剩余全部充满，事业气百千十八之二停止，地是第二无垢圆满，获得与彼相同的充满虚空的功德。明点使额头的脉瓣一半充满，之后精液到达脐轮，明点返回喉轮，脉瓣充满。事业气百千十八之二停止，地是第三发光和第四焰光二者圆满。精液明点二者到达心间，使心间的脉瓣全部充满，事业气百千十八之二停止，地是第五极难行和第六现前二者圆满。精液向上到达喉轮，明点返回脐轮，事业气时节结合二者完全停止，地是第七远行和第八不动二者圆满。精液向上到达额轮，明点返回密轮，事业气时节结合二者完全停止，地是第九善慧和第十法云二者圆满。之后精液向上到达顶轮，明点返回金刚宝，事业气时节结合二者完全停止，地是第十一普光和第十三金刚持圆满。如是说。如此，新旧续部的共同密意。