English
It should be like the stem of a lotus root, it needs to be straight. Bodhicitta should be like water, it needs to be able to guide. The air should be like a water scoop, it needs to be without defects. After practicing the channels and air in this way, in the great bliss of great desire, fill the sky. Semen can be maintained, relying on the Vajra Jewel. The bindu reverses upwards, relying on the crown chakra. If you work hard for three years like this, the semen Vajra Jewel will also increase. Half of the secret place pulse knots are filled, and one of the hundred and eighteen karma airs stops, transforming into a mind that obtains the ten freedoms and so on. The ground is the first complete joy, and one hundred and twelve qualities are obtained. The bindu increases downwards, half of the pulse petals of the crown forehead are filled, and the moon ཧཾ་ letter dissolves. The rain of nectar bindu flows down outwards. Similarly, half of the semen secret place pulse petals, the remaining all are filled, the second of the hundred and eighteen karma airs stops, the ground is the second stainless perfection, and the same qualities that fill the sky are obtained. The bindu fills half of the pulse petals of the forehead, then the semen reaches the navel chakra, the bindu returns to the throat chakra, and the pulse petals are filled. The second of the hundred and eighteen karma airs stops, the ground is the third radiant and the fourth flaming, both are complete. Both semen and bindu reach the heart, filling all the pulse petals of the heart, the second of the hundred and eighteen karma airs stops, the ground is the fifth difficult to purify and the sixth manifest, both are complete. The semen goes up to the throat chakra, the bindu returns to the navel chakra, the two karma airs of time and union completely stop, the ground is the seventh far-reaching and the eighth immovable, both are complete. The semen goes up to the forehead chakra, the bindu returns to the secret chakra, the two karma airs of time and union completely stop, the ground is the ninth good wisdom and the tenth dharma cloud, both are complete. Then the semen goes up to the crown chakra, the bindu returns to the Vajra Jewel, the two karma airs of time and union completely stop, the ground is the eleventh all-illuminating and the thirteenth Vajradhara are complete. Thus it is said. Thus, the common intention of the new and old tantras.
Chinese
通过解脱，以“特殊续部的特殊意义”等来阐述。在所有续部中最为殊胜的幻化网秘密心滴的体系中，外器和内情两种汇集的诸法都圆满于自身，在金刚身之城中，安住着三世未曾明示的如来藏。如何安住呢？过去、未来、现在的所有的佛陀都现证圆满菩提，成为佛陀，如佛般存在唯一的处所，即金刚座，位于心间，吉祥童子的空隙之中。那么，为何要提及金刚和吉祥童子呢？如同外境的核心是印度的金刚座一样，这是不坏的法性，是不作之境，并且因为界深邃而提及。在那里，从八脉精华中，在无垢友的秘密心滴中说：“何者具有八种相。”在解释中说：“何者具有，在心空之中，有八条脉的精华，如同脉络缠绕一般。”其中，中间三脉是身三身的法性，是圆满成就、不变的所依之脉，具有黄色光明的圆形。前面一脉是生起智慧之脉，是蓝色的四方形。后面是功德脉，从中显现无量清净的景象，如净土、宫殿等。左边是三毒自性的三脉，是弯月形，红色，是产生错觉的所依。这些各自的中央，轮回涅槃的字母，以所净和能净的方式存在。如何存在呢？中央的中央，所净是阿修罗和畜生的种子苏智（藏文：སུ་ཏྲི，梵文天城体：सुत्रि，梵文罗马拟音：sutri，字面意思：苏智），其上能净是身金刚的精华，白色嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，字面意思：嗡），如同红色光明的帐篷。前面脉的中央，天人和人类的种子阿尼智（藏文：ཨ་ནྲྀ，梵文天城体：अनृ，梵文罗马拟音：anṛ，字面意思：阿尼智），在红白之上是意金刚的自性吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，字面意思：吽），蓝色。左脉的中央，饿鬼和地狱的种子布热度（藏文：བྲེ་དུ，梵文天城体：प्रेदु，梵文罗马拟音：predu，字面意思：布热度），其上是语金刚的自性阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，字面意思：阿），如同红莲宝一般闪耀。如前所说：“四种差别在六和八的中央。”如此，这些所净是能净身语意
English
It is explained through liberation, with "the special meaning of the special tantra," and so on. In the system of the Guhyagarbha Tantra, which is the most excellent of all tantras, all phenomena, encompassing both the outer vessel and the inner essence, are complete within oneself. In the city of the Vajra Body, the Sugata-garbha, which has not been explicitly taught in the three times, abides. How does it abide? All the Buddhas of the past, future, and present attain complete perfect enlightenment, become Buddhas, and exist as Buddhas in the sole place, the Vajra Seat, located in the heart, in the empty space of the Glorious Embryo. Why are Vajra and the Glorious Embryo mentioned? Just as the heart of the outer realm is the Vajra Seat in India, it is the indestructible Dharma nature, the unconditioned state, and it is mentioned because the expanse is profound. There, from the eight essences of the channels, in the Secret Drop of Vimalamitra, it says, "That which has eight aspects." In the commentary, it says, "That which has, in the center of the empty heart, there are eight essences of the channels, like intertwined veins." Among them, the three central channels are the Dharma nature of the three Kayas, the basis of perfect accomplishment and immutability, with a yellow light and a round shape. The one front channel is the channel of arising wisdom, with a blue square shape. Behind is the merit channel, from which limitless pure appearances arise, such as pure lands and palaces. On the left are the three channels of the nature of the three poisons, crescent-shaped, red, which are the basis for creating illusions. In the center of each of these, the letters of samsara and nirvana exist as what is to be purified and what purifies. How do they exist? In the center of the center, what is to be purified is the seed of the Asuras and animals, Sutri (Tibetan: སུ་ཏྲི, Sanskrit Devanagari: सुत्रि, Sanskrit Romanization: sutri, literal meaning: Sutri), upon which what purifies is the essence of the Body Vajra, the white Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, literal meaning: Om), like a tent of reddish-golden light. In the center of the front channel, the seed of gods and humans, Anri (Tibetan: ཨ་ནྲྀ, Sanskrit Devanagari: अनृ, Sanskrit Romanization: anṛ, literal meaning: Anri), upon the red and white is the nature of the Mind Vajra, Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Romanization: hūṃ, literal meaning: Hum), blue. In the center of the left channel, the seed of pretas and hell beings, Bredhu (Tibetan: བྲེ་དུ, Sanskrit Devanagari: प्रेदु, Sanskrit Romanization: predu, literal meaning: Bredhu), upon which is the nature of the Speech Vajra, Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, literal meaning: Ah), shining like a ruby lotus. As previously said, "Four distinctions are in the center of six and eight." Thus, these to-be-purified are the purifying Body, Speech, and Mind.
Chinese
通过三个字母“ཀྱི་ཡི་”来净化。具体来说，黄色光是阿赖耶识，蓝色是意识，红色是烦恼意，红黑色是五根识的处所。黄色光流经根脉的精华，如白色丝线；蓝色流经气息的精华；红色流经血液的精华；红黑色流经五根的根脉精华。众生的行为所产生的善恶业习气，也各自进入相应的字母，从而投生到相应的处所或非处所。所有脉的中央，有精华智慧的光脉，白色如水晶线，细如马尾的十分之一。其中有微尘，即血液和气息精华混合的光。具有五种颜色，极其微细，是空性的自性，光明，胜义菩提心的自性所依。如《现观庄严论》所说：常于心中住，明点无变异，彼修持之人，定生诸智慧。因此，它是普贤五部安住的无量宫。如《续部金刚鬘》所说：心间莲花倒悬处，智慧金刚恒常住，大主尊者不动佛，彼即是其世界刹。这个净土无来处，也无去处。当风和心的精华聚集于此，所有涅槃净土的显现都会出现。此外，显现部分的五色光和空性部分的法身二者，通过融为一体的道路，圆满了二资粮。因此，所谓的“奥明净土密严刹”，并非在其他地方，而是当一切障碍何时断除之时，自然成就的处所。因此，身体是不可思议大智慧的所依，即使在轮回中，其自性也是如来藏的安住方式，既没有衰损也没有减损，是无有变化的胜义菩提心，如油遍布于芝麻之中一样安住。如《智慧成就》所说：心之胜者光明者，普贤如来之佛陀，无人所作自然生，本来即是安住者。
English
It is purified by the three letters "ཀྱི་ཡི་". Specifically, yellow light is the alaya consciousness, blue is the mind, red is the afflicted mind, and dark red is the place of the five sense consciousnesses. Yellow light flows through the essence of the veins, like a white silk thread; blue flows through the essence of breath; red flows through the essence of blood; dark red flows through the essence of the five senses' veins. The karmic imprints of good and evil generated by the actions of beings also enter their respective letters, thereby projecting them into corresponding places or non-places. In the center of all the veins, there is a white light vein of wisdom essence, like a crystal thread, as thin as one-tenth of a horse's tail. Within it, there is a dust, which is the light mixed with the essence of blood and breath. It has five colors, is extremely subtle, and is the support for the nature of emptiness, luminosity, and the ultimate bodhicitta. As stated in the Abhisamayalankara: 'Always abiding in the heart, the bindu does not change. For the person who meditates on it, wisdom will surely arise.' Therefore, it is the immeasurable palace where the five families of Samantabhadra reside. As stated in the Vajra Garland Tantra: 'In the heart, the lotus hangs upside down, the wisdom vajra always resides. The great lord, the immovable Buddha, that is his realm.' This pure land has no origin and no destination. When the essence of wind and mind gather there, all the appearances of the nirvanic pure lands will arise. Furthermore, the five-colored light of the appearance aspect and the dharmakaya of the emptiness aspect, through the path of merging into one taste, complete the two accumulations. Therefore, the so-called "Ogmin Pure Land Dense Array" does not exist elsewhere, but is the place of spontaneous accomplishment when all obscurations are abandoned. Therefore, the body is the support of inconceivable great wisdom, and even in samsara, its nature is the way the tathagatagarbha abides, without deterioration or diminution, and is the unchanging ultimate bodhicitta, abiding like oil pervading sesame seeds. As stated in 'Achievement of Wisdom': 'The supreme of mind, the luminous one, the Buddha of Samantabhadra, unmade by anyone, self-arisen, is inherently abiding.'
Chinese
并且，《宝性论》中说：如何先前一样，后来也一样，是不变的法性。以及，《密集金刚经》中说：从珍贵心之外，没有佛也没有众生。像这样，了解了金刚身的实相，以及原始基位的安住方式被广泛阐述之后，实际修行的特殊次第分为两种，首先是自身具方便，如《拙火》等所说。根本是：拙火、基位幻身、暖乐自身、迷幻道，心髓光明、厌离中阴、决断颇瓦等六种。第一种是：使气堪能，进行拙火燃烧滴漏的修习。第二种是清净道的幻身。清净的幻身，隐义气心的幻身三种。第一种是：将包含器情二者的所有法，都视为无有显现空性幻化的八种比喻。如《三摩地王经》中说：魔术师幻化出马、象、车等各种形象，但其中没有任何真实显现，一切法都应如是了知。第二种是：习惯于将本尊身观为幻化般的明相。将嗔恨融入幻身，成为蛇身；将贪欲融入自在，成为报身；将愚痴融入光明，通过清净三界刹土，与中阴的意生身，空色本尊身相融，从而获得殊胜成就。第三种是：气融入中脉，从四空所生的意义上生起菩提心，在光明的尽头，生起气心所成的幻化本尊身，或者从四喜所生的后得俱生中，生起幻化身。第三个是梦的窍诀：为了遍布虚空的众生而生起菩提心，在喉咙中观想恩德深重的上师，并恳切祈祷。然后，在喉轮的中央，观想四瓣莲花的中心有白色的嗡（藏文：ༀ，梵文天城体：，梵文罗马拟音：Om，汉语字面意思：嗡）。前面、右边、后面、左边依次是阿努达拉，四种颜色分别是蓝、黄、红、绿，观想成清晰闪耀的形象。临睡时，将正念专注于这些，气心就会聚集，容易控制梦境。