Chinese
起初是蓝色的，然后是五彩的光点。从中脉可以产生五种光芒，彩虹，光点，神像，佛塔坛城，网格，莲花等等。简而言之，由于身体姿势的特殊性和气脉的恶劣结合，导致六道轮回中，气脉聚集在六个脉轮中，从而显现善趣和恶趣各自的境地以及苦乐的景象。如果发生这种情况，就对他们修持大慈悲心，并通过调伏处所的诀窍斩断错觉的根源。特别是，由于地水火风空融入中脉，从而完全掌控地水火风空的禅定，并成就神通。内在是特殊的心之所住，外在是五部佛的体性，光芒、颜色、自色清晰显现，五毒转化为五智。据说可以前往五部佛的刹土。根本偈：第三，菩提心界的建立。从罗玛脉流出月亮的甘露，从姜玛脉流出太阳的微尘，男性的姜玛脉和女性的罗玛脉的交汇处，因缠绕成结而保护二者的明点不泄露。除此之外，从二者生出的所有脉结中，都存在着清净的白明点和红明点，以勇士和瑜伽母的姿态，相互拥抱交合，接受乐空之供。也就是说，作为心识所依的大明点界，也以精液和微尘两种形式存在，精液从罗玛脉的上端，从顶轮的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：吽）流下，微尘从姜玛脉的下端，从密处的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，字面意思：阿）流下。而且，据说男性的姜玛脉和女性的罗玛脉的结，可以防止精液和微尘的泄露。这样，从二者分出脉轮的脉瓣，所有脉结中，清净的白明点和红明点都以勇士和瑜伽母的自性安住，通过修持融乐瑜伽，从而接受乐空的供养。根本偈：总而言之，安住的脉就像水渠，流动的气就像来回的驾驶员，菩提心就像水一样聚集在引导的地方，堆积在六个脉轮中的罗睺星的虚空，被生命和勤奋的战车牵引，从中脉的两个结依次解开，气和脉的清净明点二者，从罗睺星吞噬开始的第一个地方算起。
English
Initially, it is blue, then specks of five-colored light. From the central channel, five rays of light, rainbows, specks, deities, stupa mandalas, nets, lotuses, and so on can arise. In short, due to the particularities of bodily posture and the negative combination of wind and mind, if wind and mind gather in the six chakras of the six realms, then the experiences of happiness and suffering, and the respective realms of the fortunate and unfortunate states, will manifest. If this occurs, cultivate great compassion for them and cut the root of delusion with the instructions for purifying the place. In particular, by the winds of earth, water, fire, and air, along with space, entering the central channel, one gains complete control over the samadhi of earth, water, fire, and air, along with space, and accomplishes siddhis. Internally, there is a special abiding of the mind, and externally, the essence of the five Buddha families, light, color, and self-color appear clearly, and the five poisons are used as the five wisdoms. It is said that one can go to the pure lands of the five Buddha families. Root text: Third, the establishment of the realm of bodhicitta. From the Roma channel flows the nectar of the moon, and from the Kyangma channel flows the dust of the sun. The junction of the male Kyangma and the female Roma, by being knotted, protects the two elements from leaking. Apart from that, in all the knots of the channels arising from these two, there are pure white and red essences. In the manner of heroes and yoginis, they embrace and unite, receiving the offering of bliss and emptiness. That is to say, the great pure element, which is the basis of consciousness, also exists in the form of semen and dust. Semen flows from the upper end of the Roma channel, from the Hum (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal meaning: Hum) at the crown of the head, and dust flows from the lower end of the Kyangma channel, from the Ah (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: Ah) at the secret place. Moreover, it is said that the knot of the male Kyangma and the female Roma prevents the leakage of semen and dust. Thus, from these two, the pure white and red essences that separate into the petals of the chakras reside in all the knots of the channels in the nature of heroes and yoginis, and by meditating on the yoga of melting bliss, one receives the offering of bliss and emptiness. Root text: In short, the abiding channel is like a canal, the moving wind is like a driver going back and forth, bodhicitta is like water gathering where it is led, the space of Rahu stacked in the six chakras, drawn by the chariot of life and effort, from which the two knots of the central channel are untied in succession, and the two pure essences of wind and element, starting from the first place where Rahu enters to devour.
Chinese
十地功德增上顶髻行。 所谓要害之处在于身要，风要害之处在于幻轮，明点在于勤奋。 具体来说，身体的所依脉如水渠，是风运行的道路，因此要依靠命勤来修习脉道。 语的所依风，如同往返于轮回与涅槃的舵手，因此要精通束缚轮回之行的要点。 意的所依明点，是真实菩提心的所依，因此要依靠风要，使其汇聚于引导之处，与无有变异的智慧之风一同束缚于顶髻之顶。 如何束缚呢？伸直身体则脉伸直，脉伸直则风调顺，风调顺则能见到法性，因此身体的要点在于七法，或者说，顶髻正直朝向天空，后颈挺直，喉咙稍微弯曲，这样就能束缚那些脉。 将躯干正直伸展，展开双肩，肘部贴于肋骨，脊椎正直伸展，手腕靠近髋骨，置于大腿之上，将海底轮置于要处，双腿跏趺坐稳不摇动等，以此束缚那些脉以及与之相关的脉。 这样，主要的脉以及由此分出的七万二千条脉都被束缚，在那里运行的风被束缚，因此依附于风的念头也被束缚，从而生起安乐。 其中，法性的中脉并非实有，而是罗睺星。 外在看来，罗睺星的首尾吞噬日月，内在看来，阿（藏文，梵文天城体，A，汉语字面意思：阿）和吽（藏文，梵文天城体，HŪM，汉语字面意思：吽）二字位于中脉上下两端，通过习惯于升降的定，在中脉中产生风入、住、融三种作用。 观想日月自性的精血二者持续不断地流入中脉之中，如果获得束缚行为的能力，就能在外在阻止日月被罗睺星吞噬，以及镇压冰雹等。 此外，具有母性的阿字（藏文，梵文天城体，A，汉语字面意思：阿）生出的火，能吞噬所有元素，因此称为拙火。 拙火在六轮叠加的命脉中脉罗睺星的界中，通过命勤的木车，从各个脉轮的位置依次牵引，与顶轮的吽（藏文，梵文天城体，HŪM，汉语字面意思：吽）字相接触。
English
The merits of the ten grounds go to the topknot. That is to say, the key point is the body posture, the key point of the wind is the illusory wheel, and effort is important for the bindu. In particular, the body's support, the channels, are like ditches, which are the paths through which the wind flows, so the channel paths must be trained by relying on life force exertion. The support of speech, the wind, is like a helmsman who goes to both samsara and nirvana, so one must be skilled at the key to binding the actions of samsara. The support of mind, the bindu, is the support of true enlightenment mind, so by relying on the key point of the wind, it is gathered at the place of guidance, and together with the unchanging wisdom wind, it is bound to the top of the topknot. How to bind it? By straightening the body, the channels are straightened. The channels straighten the wind. The wind sees the Dharma nature, so the key to the body is the seven dharmas. Or, by pointing the topknot straight to the sky, the back of the neck is flat and the throat is slightly bent, so that the channels of those are bound. The trunk is straightened upright, the shoulders are exposed, the elbows are attached to the ribs, the spine is straightened upright, the forearms are placed on the thighs close to the hip bones, the perineum is placed at the key point, and the legs are placed in a stable cross-legged position without shaking, etc., thereby binding those channels and the channels related to them. In this way, the main channels and the seventy-two thousand channels branching out from them are bound, and the wind flowing there is bound, so the thoughts riding on it are bound, and happiness arises. Among them, the central channel of Dharma nature is not substantially established, but is Rahu. Outwardly, the head and tail of Rahu devour the sun and moon, and inwardly, the two syllables A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: A, Literal Meaning: A) and Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: HŪM, Literal Meaning: Hūṃ) are located at the upper and lower ends of the central channel. Through the habit of ascending and descending samadhi, the three actions of wind entering, abiding, and dissolving occur in the central channel. By meditating on the essence and blood of the nature of the sun and moon constantly flowing into the central channel, if one obtains the ability to bind actions, one can outwardly prevent the sun and moon from being devoured by Rahu, and suppress hail, etc. Furthermore, the fire arising from the maternal A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: A, Literal Meaning: A), which consumes all the elements, is called Tummo. In the realm of Rahu, the central channel of the life force, stacked in six chakras, the wooden chariot of life force exertion gradually draws from the position of each chakra, and comes into contact with the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: HŪM, Literal Meaning: Hūṃ) at the crown of the head.
Chinese
从下降处降下白色的精华，在生起乐受的状态中稍微放松。然后，罗玛脉的白分和江玛脉的红分从中央脉的上下的两端进入，与心间的乐空双运的ཨེ་ཝཾ（藏文：ཨེ་ཝཾ，梵文天城体：，梵文罗马拟音：evaṃ，汉语字面意思：诶വം）之体验修持。而且，由于在各个脉轮处摄持了气，所以摄持了明点。由于摄持了明点，所以摄持并且增长了乐受，从而能自在地运用气和心。由于清净了十二时节的气，所以获得圆满了资粮道、加行道、见道、修道四道的功德，并且由于解开了中央脉中罗玛脉和江玛脉的二十一个结，所以次第地行于十地，并且各自的功德也次第地显现。如果区分，在小资粮道中讲了四念住，在中资粮道中讲了四正断。在此处讲了必须供养四亲近之神。也就是，福德亲近之神是三宝。同样，成就亲近是本尊。果亲近是上师和道友。身亲近之神是三世的父母。在大资粮道中，也忆念四神足为生起次第和圆满次第之义为一体。以希求而修。以各自辨别的智慧来观察。以不忘失的意念，获得能自在运用气心的禅定和神通。从梦中变幻等变幻，清净地行于彼处，听法而清净界之垢染，获得面见本尊的授记等，资粮道和见道修道等和脉气明点的功德，以意义相符的方式来计算等，以广释来了解。根本：特别是幻化网秘密明点之理。器情圆满于自身之五蕴之城。未于三时之授记中显露之善逝心髓。一切显现证悟之金刚座。心间莲花胎藏之中。八脉之精华安住于此。三脉中央是三身法性之所依。前脉是生起智慧之脉。后脉是功德脉，从中显现刹土。左脉是自续三脉，是迷乱显现之所依。各自中央的轮回涅槃之文字。作为所断和能断之方式安住的这些。以身语意之文字来清净。一切中央的精华白脉。如马尾
English
From the descending, white essence falls, and in the state of arising bliss, relax for a moment. Then, the white element of the Roma channel and the red element of the Kyangma channel enter from the upper and lower ends of the central channel, and the experience of the bliss-emptiness union of the e-vam (藏文：ཨེ་ཝཾ，梵文天城体：，梵文罗马拟音：evaṃ，汉语字面意思：诶വം) is cultivated in the heart. Moreover, because the prana is held in each of the chakra places, the bindu is held. Because the bindu is held, bliss is held and increased, so that the prana and mind can be freely used. Because the twelve junctures of prana are purified, the qualities of completing the path of accumulation, application, seeing, and meditation are obtained, and because the twenty-one knots of the Roma and Kyangma channels in the central channel are untied, the ten bhumis are traversed in order, and their respective qualities are also manifested in order. If divided, the four mindfulnesses are taught in the small path of accumulation, and the four right abandonments are taught in the middle path of accumulation. Here, it is taught that the four deities to be approached must be worshiped. That is, the deity of accumulating merit is the Three Jewels. Similarly, the deity of accumulating accomplishments is the yidam. The deity of accumulating results is the guru and dharma friends. The deity of accumulating the body is the parents of the three times. In the great path of accumulation, the four legs of miraculous powers are also remembered as one in the meaning of the generation and completion stages. Meditate with desire. Examine with the wisdom of individual discernment. With unforgetting mind, attain the samadhi and miraculous powers of freely using prana and mind. Transform from dreams and transformations, and walk purely there, purify the defilements of the elements by listening to the Dharma, and obtain the prophecy of seeing the face of the deity, etc. The merits of the path of joining, seeing, meditation, etc., and the prana, channels, and bindus are calculated in a way that is consistent in meaning, etc., which can be understood through detailed explanations. Root text: In particular, the system of the Secret Bindu of the Magical Net. The vessel and essence are complete in oneself, the city of the aggregates. The heart essence of the Sugata, not shown in the prophecies of the three times. The vajra seat where all manifestations are fully enlightened. In the empty space of the heart, the lotus womb. The essence of the eight channels dwells there. The three central channels are the support of the three kayas and dharmata. The front channel is the channel for the arising of wisdom. The back channel is the quality channel, from which the buddha-fields arise. The left channel is the self-continuum, the three channels, the support of deluded appearances. In the center of each are the letters of samsara and nirvana. Those that dwell as the object to be purified and the means of purification. Purify with the letters of body, speech, and mind. In the center of all is the white essence channel. Like a horse's tail.