Chinese
以上是融化的部分。无二续部如金刚萨埵幻化网、时轮金刚、佛陀合修等，从中引出脉、明点、风三种的融化乐，以及不可思议的明点大瑜伽，一与多分离的大光明圆满次第，被认为是三种。时轮金刚的六支是：摄收、禅定、调息、执持、随念和三摩地。这些在《重要》中也有阐述。其烟等空形化为化身，其本身是世俗谛，其无自性是胜义谛。此处《幻化忿怒电光》中说：一切事物皆离戏，蕴界处及能所取，法无我性平等故，自心本初即不生，是为空性之自性。又，根本是：前二有相为观修道，后一无相乃光明，初者安住于脉中，动者风中菩提心，三者安住金刚身。这是说，第一方面有相圆满次第的特征，仅仅是脉、风、明点三者的要点。其中，三条主要脉和五个脉轮，从作用的角度来说，有七万二千条脉，这在《佛陀颅骨》等中有记载。它们转变为本尊的自性，无动摇地安住，这被称为安住脉。其中，最重要的要点是给予俱生乐，并成为有情生命的命脉，那就是阿瓦都帝。像这样的脉与作为所依和能依而相关的风是：具有动摇、微细和产生作用的，成为名识的坐骑，并且由于三界都由风来造作，所以被称为动摇风。像这样，脉和风二者所依赖的就是安住菩提心的明点本身。如果区分，则有根本离戏明点、迷乱无明明点、五界物质明点三种。第一种是远离生灭住三者的菩提心。第二种是
English
These are the melting parts. From the non-dual tantras such as Vajrasattva Mayajala, Kalachakra, Buddha Samayoga, etc., the clarity of melting bliss of the three channels, bindus, and winds is drawn, as well as the great yoga of inconceivable bindus, and the great luminosity of the complete stage that is separate from one and many, are considered to be three. The six limbs of Kalachakra are: withdrawal, contemplation, breath control, retention, recollection, and samadhi. These are also explained in the Galpo. Its smoke and other empty forms become the Nirmanakaya, which itself is the conventional truth, and its lack of inherent existence is the ultimate truth. Here, in the Wrathful Lightning Flash of Illusion, it says: All things are free from characteristics, aggregates, elements, and sense bases, as well as the object and subject. Because the selflessness of phenomena is equality, one's own mind is primordially unborn, and is the nature of emptiness. Furthermore, the root is: The first two are the path of contemplation with appearance, the latter one is the luminosity without appearance. The first aspect abides in the channels, the moving one is the wind, and the bodhicitta is arranged. The third abides in the city of the Vajra body. This means that the characteristic of the first aspect, the complete stage with appearance, is only the key point of the three channels, winds, and bindus. Among them, the three main channels and the five chakras, from the perspective of function, there are seventy-two thousand channels, as mentioned in the Buddha Skull and others. They transform into the nature of the deity and remain unmoving, which is called the abiding channel. Among them, the most important key point is that it gives rise to co-emergent bliss and becomes the life force of sentient beings, which is the Avadhuti. The winds that are related to such channels as the support and the supported are: those that have the function of moving, subtle, and generating, become the mount of consciousness, and because all three realms are created by the wind, it is called the moving wind. In this way, what both the channels and the winds rely on is the bindu of the arranged bodhicitta itself. If divided, there are three types: the root bindu free from elaboration, the deluded ignorant bindu, and the material bindu of the five elements. The first is the bodhicitta that is free from the three of arising, ceasing, and abiding. The second is
Chinese
无明。由作意和识全面观察，并从四名中变化而觉知，是咒语的明点。此外，具有他力意之能力者，称为风之明点。因此，识的所依是界，菩提心。其与无明相连，无止境地产生轮回。以方便摄持，则成为其对治，接近寂灭。如是脉、明点、风三者，以缘起的方式聚集，故称三洲之所依为具六界之胜妙金刚身。特别是，赡部洲之人，善恶之果必定在此生成熟。因此，被称为业之土地，应学习近取的行为。否则，即使是善趣，天与非天、声闻三者享受果报，故因低下。根本是：最初人于胎中时，双目与脐之脉结成。由此生出身，转为清净者，三脉如柱般安住于内。外为身语，内为三烦恼。秘密是身语意之所依，三字安住于中脉之上端与下端。梵天之门与密处二者相连。左右为罗让，白色与红色。于女性自身颠倒，故让玛在右。中脉为蓝绿色，二者于羊肠线上，结成二十一个结。如是，其上具有俱生之命气，中阴之识于三界中产生。由意识和识于虚空无边等处产生，是无色界，即意之身。于四禅中产生，是色界，已摧毁粗大之欲贪，故为化生。总之，生于具五界之二十种姓者，皆与无明俱生。欲界六种姓，是五大与智慧之界，即具六者，具有细微与粗大之差别，具四生。此处，于东西南三方出生之人，最初于胎中时，双目与脐之脉结成。由此转为清净者，与处境相符的中脉蓝绿色，具有命气之上端与下端二者，顶门与
English
Ignorance. That which is fully examined by volition and consciousness, and understood to change from the four names, is the bindu of mantra. Furthermore, that which has the power of other-powered mind is called the wind bindu. Therefore, the support of consciousness is the realm, the mind of bodhi. When it is connected with ignorance, it endlessly generates samsara. When grasped by skillful means, it becomes its antidote, and is close to nirvana. Thus, when the three, channels, bindus, and winds, gather in interdependence, the support of the three continents is said to be the supreme vajra body with six elements. In particular, the people of Jambudvipa are certain to have the fruits of virtue and vice ripen in this life. Therefore, it is known as the land of karma, and one should study the practice of proximate causes. Otherwise, even if it is a happy realm, the gods, demi-gods, and those of unpleasant sound enjoy the fruits, so the cause is inferior. Root: In the beginning, when a person takes residence in the womb, the two eyes and the navel's channel knot are formed. From that, the body is created, transformed into purity, and the three channels reside inside like pillars. Outwardly, there are body and speech; inwardly, there are the three afflictions. Secretly, they are the support of body, speech, and mind; the three syllables reside at the upper and lower ends of the central channel. The gate of Brahma and the two secret places are connected. The right and left are Ralang, white and red. In women themselves, it is reversed, so Ralangma is on the right. The central channel is blue-green, and the two are on the sheep's gut, forming twenty-one knots. As such, it has the co-emergent life-wind, and the consciousness of the intermediate state is produced in the three realms. Consciousness and awareness arise in the infinite space, etc., which is the formless realm, the body of mind. Arising in the four dhyanas is the form realm, having destroyed the gross desire-attachment, so it is a miraculous birth. In short, those born in the twenty lineages with five elements are born with ignorance. The six lineages of the desire realm are the five elements and the realm of wisdom, that is, having six, having the difference of subtle and gross, and having four births. Here, the people born in the east, south, and west, in the beginning when taking residence in the womb, the two eyes and the navel's channel knot are formed. From that, transformed into purity, the central channel blue-green in accordance with the situation, with the life-wind, the two upper and lower ends, the crown of the head and the
Chinese
在中间竖立的上面是父精种子字 ཧཾ་（藏文，梵文天城体हं，梵文罗马拟音haṃ，汉语字面意思：హం），下面是母血微粒 ཨ་ཐུང་（藏文），存在于其间的是作为万有基础的命气，如虚空一般。那也是在脐下之处，有海螺脉，流出白分，产生乐的根脉。对于女性，被五种有种者侵袭，精液不会实际漏出，触乐向外增长，即使青春衰退也不知满足。位于中脉右侧的是白色的罗摩脉，产生身体和菩提心，进行排泄和收摄血液和大便的作用。左侧的红色姜玛脉则产生语和血液，进行排泄和收摄小便的作用。对于女性，这两条脉的位置是颠倒的。总之，身体形成之后脉就形成，脉形成之后气和智慧等也形成，因此要以甚深道之要诀解脱，就必须了解金刚身的体性，这在应成派，比玛拉的断断续续诀窍，以及脉轮的自性广为开显的胜乘宝藏等中可以了解。此外，脉气明点的状况，以及依靠它们修成二成就的方法，功过等，可以在广释中查看。根本：次第身语意或四身五身，六度数量的轮之脉瓣，减增变化所调伏之基所调伏之法，脐间六十四，喉间，八双，心间脉瓣八，顶轮三十二，乐轮中，七十二，如是顶髻中，被称为虚空界之轮。每一轮和各自的间隙中，有十二变迁，气的时节结合，同样存在十二缘起。在界中，有舍弃变迁的顺逆行。密处是智慧轮，气的变迁一和缘起一，停止后最初的地之证悟生起。次第直到虚空界之轮，气和缘起各自的部分颠倒，地十二完全圆满的最后，明点与虚空界融合之时，显现证悟最初的佛陀之理。也就是说，虽然像依靠轮的命根一样是中脉，但认为它本身不存在也是不合理的。
English
In the middle, the father's seed syllable Haṃ (藏文，梵文天城体हं，梵文罗马拟音haṃ，汉语字面意思：హం) stands upright at the top, and the mother's blood particle A-thung (藏文) resides at the bottom. Between them, the life-sustaining wind, the basis of all things, abides, like the sky. That is also the conch-like channel below the navel, from which white elements flow and which generates bliss. For women, being overwhelmed by five kinds of beings, the seed does not actually leak out, and the bliss of touch expands outward, so even when youth declines, they do not know satisfaction. On the right side of the central channel is the white Roma channel, which generates the body and bodhicitta and performs the function of expelling and retaining blood and excrement. The red Kyangma channel on the left generates speech and blood and performs the function of expelling and retaining urine. In women, these two channels are reversed in position. In short, once the body is formed, the channels are formed, and once the channels are formed, the winds and wisdom, etc., are also formed. Therefore, to be liberated by the key points of the profound path, one must understand the nature of the Vajra body. This can be understood in the Prasangika school, the intermittent instructions of Vimala, and the Supreme Vehicle Treasury, which extensively explains the nature of the channels and chakras. Furthermore, the detailed conditions of the channels, winds, and bindus, and the methods of accomplishing the two siddhis based on them, as well as their merits and faults, etc., should be examined in the extensive commentaries. Root text: Gradually, the body, speech, and mind, or the four or five bodies, the channel petals of the wheel of the six perfections, the method of what is to be tamed and the means of taming through addition and subtraction, sixty-four at the navel, at the throat, two sets of eight, eight channel petals at the heart, thirty-two at the crown of the head, in the bliss-protecting wheel, seventy-two, likewise at the ushnisha, it is known as the wheel of the sphere of space. In each wheel and in the intervals between them, there are twelve transmigrations, the seasonal conjunctions of the winds, and likewise, the twelve links of dependent origination are present. In the spheres, there is the direct and reverse movement of abandoning transmigration. The secret place is the wisdom wheel, one transmigration of wind and one dependent origination. When they cease, the first realization of earth arises. Gradually, up to the wheel of the sphere of space, the parts of each wind and dependent origination are reversed, and at the end of the complete perfection of the twelve earths, when the bindu merges with the sphere of space, manifest enlightenment is the way of the first Buddha. That is to say, although the central channel is like the life-force that relies on the wheel, it is unreasonable to assume that it does not exist in itself.
Chinese
那么，也有因为过于强调要点而舍弃功德的过失。还有一些人认为命脉就是中脉，但如果气和心识在那里汇聚，除了疯狂的过失之外没有其他功德。有些人认为是脊髓，这与中脉分出脉瓣的方式等论述相违背。实际上，即使不依赖命脉而新造一个中脉，命脉自身的气和心识汇聚也会变成过失。但在那样的境界中，以法性的中脉为目标，怎么会有那样的过失呢？正如婆罗门大仙所说：‘将气和流动的大力注入命脉，普通意识自然停止。’由此可知。那也只是名言而已，因为中脉是修习而产生的脉，所以虽然说是具有四种特征，但一切的基础，即具有命气之所依是它，所以也不能舍弃，因为切断命脉来讲解要点，容易死亡。从实情来说，在维系生命的脉的中央，具有四种特征，光明灿烂的自性，没有阻碍和接触的事物，身体、心识、气息三者没有分离，脉本身存在，所以也不是没有。气息消失时，和它一起变得不可见，所以是脱离物质的。它被称为阿瓦杜提（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），意善女，一切震动女，罗睺黑暗等。卡卡穆卡，乌鸦面，海螺女等是有形的脉，但只是被命名为中脉而已。真正的中脉是达到要点所产生的果的自性。那也只是言辞而已，所以称为无自性。从那里的位置来看，有命脉中脉，左右罗若和江，以及脉轮。脐轮是化身轮，有六十四个脉瓣。喉咙是受用轮，有十六个。心轮是法轮，有八个。头顶是大乐轮，有三十二个。密处是护乐轮，有七十二个。如果将这些与四身和五身等的清净相结合，以及作为所净和能净，那么就加上顶髻虚空轮。也就是六个轮和各自的间隙，共有十二个，有十二种气的变化和十二种缘起，束缚其作用，则元素的显现变得不稳定，从而牢固地结合成不漏，并舍弃变化。