English
Manifestation is the main thing. The stage of transcending the coarse realm and the arising of subtle, clear appearances occurs, and that stage is taken as the path, the path of purifying obscurations. The dream yoga instructions also require pressing on the throat, which is also one aspect of the bardo instructions. From the power of the channels, winds, and bindus of the crown chakra, the two faculties enter equally, and various appearances of conceptual thoughts of bliss arise. Taking that stage as the path and purifying obscurations, the instructions for tummo yoga of oneself and others also require a method of pressing on the crown chakra. From the activity of the channels, winds, and bindus of the navel emanation chakra, the illusion of various coarse appearances at the time of ordinary waking from sleep arises, and taking that stage as the path, the path of purifying obscurations, mainly samadhi and illusory body, also requires pressing on the navel chakra. This is from the perspective of the extensive teachings in the Hevajra, such as, "The place of birth is the heart, throat, and head, the three bodies are established in various ways." From the Kalachakra, two kinds of explanations, the same as and the opposite of what was said above, appear, and because the meanings are not contradictory, both kinds of establishments are permissible in these instructions. Then, in the system of the Guhyasamaja Father Tantra, it is necessary to cultivate the example and meaning of clear light through the activity of the heart chakra, and from that cause, isn't the place for cultivating the illusory body also from the heart chakra? What does it mean here to cultivate the illusory body from the navel? Generally speaking, it is also said that appearances that arise in the mind emanate from the heart chakra, so the sound of the heart chakra can be understood as the mind, and the center of all chakras is also indicated by the name of the heart chakra. Therefore, do not rely solely on the word "heart chakra" and assume that it is only the inside of the upper chest, and do not make hasty judgments, just as the navel also has the situation of referring to the center of all chakras. However, in the Vajramala and Father Tantras, the heart chakra itself is also praised as the Dharma wheel, but there is no certainty about the method of pressing on it, there is a magnet on the outside below the container.
Chinese
总而言之，就像容器里铁钩转动，树根引来水，顶端的花朵绽放一样。在一个脉轮上击中要害的方法，其他脉轮需要做的事情就多了。这里“脉和”的“和”字也间接地指出了风，这样的话，脉、风、明点和心，这四法通过四轮分开的力量，显现出轮回和涅槃的一切。这四轮和光明等等四道结合，虽然在圣道的自宗里没有明确说明，但是喜金刚等母续的意旨补充了这一点，这是那若的口诀，玛尔巴的意旨，也是金刚鬘续的意义。二是击中要害的方法的理由：因为知道脉、明点、心。其中的“知道”是指，身体、时间、地点、风的要点要知道这四点。各种各样的念头和分别念，因为在心中真实生起，所以名识和命是汇聚的所依，在心间修持咒轮。如上所说，击中要害的基础，身体脉风明点和，心性本性离戏自己的觉性，以及粗细的差别等等，要用确定会融入自己相续的智慧来了解。在修持的时候，各自的身体要点，身坛城要很好地确定，时间的要点也不是疲劳和吃得太饱等等，早晨幻身，下午梦境，夜晚猛烈的风瑜伽等等，从口诀中产生的时间要点，以及在什么地方修持的地点要点，目标不错乱，风的要点是保持原位和宝瓶气等等，无论修持什么目标，要知道必须包含这四个要点来修持。地点要点的详细解释是：跟随名识的各种各样的分别念和，命，也就是风的集合，是汇聚和收摄于中脉的目标所依，修行者要在自己的心间修持咒轮。这实际上主要指示了五次第的轮涅咒轮，但暗示了无轮和，三勇尊堆叠和
English
In short, just as an iron hook turns in a container, and water is drawn to the roots of a tree, causing the flowers at the top to bloom. The method of hitting the key point on one chakra, other chakras need to do more things. Here, the word "and" in "channels and" also indirectly indicates the wind. In this way, channels, wind, bindu, and mind, these four dharmas manifest all of samsara and nirvana through the power of being separated by the four wheels. These four wheels and the combination of the four paths such as luminosity, although not clearly stated in the self-doctrine of the Noble Path, this is supplemented by the intention of the Mother Tantras such as Hevajra, which is the oral instruction of Naropa, the intention of Marpa, and also the meaning of the Vajramala Tantra. The second is the reason for the method of hitting the key point: because one knows the channels, bindu, and mind. The "knowing" in it refers to the fact that the key points of body, time, place, and wind must be known. All kinds of thoughts and discriminations, because they truly arise in the mind, consciousness and life are the basis for gathering, and one should practice the mantra wheel in the heart. As mentioned above, the basis for hitting the key point, the body's channels, wind, bindu, and, the mind's nature, the self-awareness free from elaboration, and the differences between gross and subtle, etc., must be understood with the wisdom that is sure to merge into one's own continuum. When practicing, the respective body key points, the body mandala, must be well determined, and the time key points should not be fatigue and overeating, etc., the illusory body in the morning, dreams in the afternoon, and violent wind yoga at night, etc., the time key points arising from the oral instructions, and the place key points of where to practice, the target is not confused, the wind key point is to maintain the original position and vase breathing, etc., no matter what target is practiced, it must be known that it must include these four key points to practice. A detailed explanation of the place key point is: the various discriminations that follow consciousness, and life, that is, the collection of winds, are the target support for gathering and collecting in the central channel, and the practitioner should practice the mantra wheel in his own heart. This actually mainly indicates the mantra wheel of the five stages of the wheel Nirvana, but implies the wheel-less and, the three heruka stacked and
Chinese
母等也已阐述，因为要点和必要相同之故。那也是各种各样的忆念，即从忆念贪著之境生起贪欲，从忆念损害之境生起嗔恨，从忆念中间之境生起愚痴等分别念，这些仅仅是从三种显现的差别而分的自明自知，并非真实产生。那些也各自成为乘骑的风摇动时，那个那个的觉知便会明显显现，风融入时，那些觉知也会融入。那也是白色勇猛的风摇动时，显现的智慧便会生起，以其力量，成为离贪乘骑的风便会升起，与之同时，离贪或嗔恨的分别念便会生起。以其为例，红色尘土的风和，增长的心和，贪欲的乘骑的风和，贪欲的分别念结合。同样，黑色黑暗的风和，获得显现的觉知和，愚痴的乘骑的风和，称为愚痴的分别念。因此，言语的意义是，以风心进入之处相同的要点，身体的要点心安住于何处，那个心的乘骑的风也安住于彼处。彼安住故，如水引水般，其他的风也逐渐聚集于彼处。身体上敲击的要点之主要也是，唯有中脉，此处敲击心间轮的总和，和中脉内的不坏点，最初五根识和，各种分别念的风便会趋向中脉，其后那些的根本五大之风心也会趋向，之后那些与离贪之乘骑的风和，显现的风相融，其与贪念和增长的风相融，其与愚痴念和获得的风相融，其与光明之风相融，从中，各种各样的四相经验便会生起。之后经年累月的修习，以同样的次第，风融入的方式越来越大，最终在极度融入之时，便会生起心远离之究竟光明。此已完成。第三，真实道路之阐述，真实道路之分类，密咒之轮
English
The mothers and others have also been explained, because the key points and necessities are the same. That is also various kinds of mindfulness, that is, from mindfulness of the object of attachment, desire arises, from mindfulness of the object of harm, hatred arises, from mindfulness of the intermediate object, ignorance and other conceptualizations arise, these are merely self-awareness that is divided by the distinctions of the three appearances, and do not truly arise. When those winds that have become the mounts of each of them move, that and that awareness will clearly appear, and when the winds dissolve, those awarenesses will also dissolve. That is, when the white, courageous wind moves, the wisdom of appearance arises, and by its power, the winds that become the mounts of non-attachment arise, and together with that, the conceptualizations of non-attachment or hatred arise. As an example of that, combine the red, dusty wind with the increasing mind, the wind that is the mount of desire, and the conceptualizations of desire. Similarly, the black, dark wind with the awareness of obtaining appearance, the wind that is the mount of ignorance, and it is called the conceptualization of ignorance. Therefore, the meaning of the words is, by the key point that the entry of wind and mind is the same, wherever the mind abides in the key point of the body, the wind that is the mount of that mind will also abide there. Because it abides there, just as water draws water, the other winds will also gradually gather there. The main point of striking the key points on the body is also, only the central channel, and here, striking the entirety of the heart chakra, and the indestructible point within the central channel, initially the five sense consciousnesses and the winds of various conceptualizations will turn towards the central channel, and after that, the wind-minds of the five elements that are the root of those will also turn, and then those will merge with the wind that is the mount of non-attachment and the wind of appearance, that will merge with the wind of attachment and increase, that will merge with the wind of delusion and attainment, that will merge with the wind of clear light, and from that, various experiences of the four appearances will arise. Then, through years of practice, in the same order, the way the winds dissolve becomes greater and greater, and finally, at a time of extreme dissolution, the ultimate clear light of mind-isolation will arise. This is accomplished. Third, the explanation of the actual path, the classification of the actual path, the wheel of mantra.
Chinese
释说。五次第的次第是因果三者。第一是：了知基道果之次第，以身远离、咒语和三心，幻化现前菩提，便能了知双运次第。这是说，基是所依之法，道是修习之理，果是佛地的住法。了知三续的次第，便能了知一切道的次第。此处所应讲述的是圆满次第，也就是身远离，咒即语远离，以及所谓的三心即心远离，幻身自我加持的次第，光明现前菩提的次第，以及双运次第或不住涅槃的次第。如果分开来说就是六个，如果将前两个合为一个，称为金刚念诵的次第，那就是五个次第。这里“作者”的两个词表示因果关系。所谓“以三心”，这个“作者”的词，是指以心远离的乐空究竟的作为，成就幻身的色身。以及现前菩提的次第，以意义的光明成就双运之色身。第二是：咒语的字轮，首先是八瓣莲花，以内外秘密的方式，作意于具足次第。外层次第以智慧元音为标志，中间以方便辅音为伴，无二内层安住，方隅次第三摩地，结合三种自性。中央是不坏明点，与阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉字字面意思：阿）结合成为命，是众生的心要，舒放和收摄。这里是对前面稍微提到过的，在心间修习的咒语字轮进行解释。是八瓣莲花，外层是白色八瓣，内层是蓝色八瓣，秘密层是中间红色八瓣。像这样，以三种次第具足的方式进行修习的作意。字轮上安置字母的方式是：外层是智慧，以乐空显现的自性，用元音来标记。中间是方便，以明空增上的自性，用辅音来标记。内层是智慧显现和方便增上二者无二，乐明等分且无分别
English
Explanation of the Śyasa. The order of the five stages is the three of cause and effect. The first is: By knowing the order of the base, path, and fruit, Through the manifestation of the illusory body of body isolation, mantra, and the three minds, One will come to know the order of union. That is, the base is the dharma of the foundation, the path is the way of meditation, and the fruit is the way of residing in the state of Buddhahood. By knowing the order of the three tantras, one will know all the stages of the path. Here, what is relevant is the completion stage, which is body isolation, mantra, which is speech isolation, and the three minds, which are mind isolation, the stage of blessing oneself as the illusory body, the stage of manifesting enlightenment of clear light, and the stage of union or non-abiding nirvana. If separated, there are six. If the first two are combined into one, it is called the stage of vajra recitation, then there are five stages. Here, the two words "doer" indicate cause and effect. The word "with the three minds" as the doer, means that the ultimate bliss-emptiness of mind isolation accomplishes the form body of the illusory body. And the stage of manifesting enlightenment, the clear light of meaning accomplishes the form body of union. The second is: The wheel of letters of the mantra is, first, an eight-petaled lotus, In the manner of outer, inner, and secret, Meditate with stages. The outer stage is marked by wisdom vowels, The intermediate is accompanied by skillful consonants, The non-dual inner abides, Directional stages of samadhi, Combining the three natures. In the center is the indestructible bindu, Combined with A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉字字面意思：阿） becomes life, Which is the essence of all, expanding and contracting. Here, the wheel of letters of the mantra to be meditated on in the heart, which was mentioned briefly above, is explained. It is an eight-petaled lotus, the outer layer is white eight petals, the inner layer is blue eight petals, and the secret layer is the middle red eight petals. In this way, meditate with the three stages. The way to place letters on the wheel is: the outer layer is wisdom, marked by vowels with the nature of bliss-emptiness appearance. The middle layer is skillful means, marked by consonants with the nature of clear-emptiness increasing. The inner layer is the non-duality of wisdom appearance and skillful means increasing, equal parts of bliss-clarity and non-conceptual.