English
The center of the navel chakra is the golden door or the place called Jalandhara. From there, entering and descending from the thirty-two petals, mixing with the increasing bindus. When mixed with the syllable ཧཾ་ (Tibetan, Devanagari, Romanized Sanskrit ham, Chinese literal meaning 'হাম'), previously slightly melted, the support becomes strong, coming as the order of previous burning. The melting bodhicitta of ཧཾ་ (Tibetan, Devanagari, Romanized Sanskrit ham, Chinese literal meaning 'হাম') comes from the central channel, descending from the knots of each chakra, like the way those previously burned by the fire of tummo are restored, and also mixes with the melting bindus of the throat and heart, becoming the union of essence drops in the navel. Again, like burning the samaya chakra, etc., as before, burning and dripping constantly occur in time and time. Thus, at the time when the essence drops unite in the central channel, in general, various appearances gathered by the five signs, etc., and especially the mandala of deities will appear. Among them, the meaning of burning is that it is pervaded by it and tummo, becoming the nature of heat, and the meaning of slightly reducing impurities such as semen, which occurs alternately with good and bad, or joy and sorrow. The meaning of nourishing is that the impurities are reduced by the particles of ཧཾ་ (Tibetan, Devanagari, Romanized Sanskrit ham, Chinese literal meaning 'হাম') pervading, and the pure substances increase in the place where the impurities are reduced, and happiness and qualities are born alone. Here, entering and arising, previously explained as the meaning of burning and dripping, but it is better to explain it as the coming and going of air. Therefore, in samadhi, the air of the central channel enters, and the arising stops, so there is no visible manifestation. There is still a cause for the arising of subtle duality, although there is a subtle movement of the central channel, it is called invisible because it is extremely subtle, like a hundred thousandth of the tip of a hair. The order of mantras refers to the division of paragraphs in the text. Third, the order of wisdom is that, entering from the hearts of the Tathagatas, gathering in the samaya chakra, taking the nectar of the wisdom of the Dharmadhatu, arising from the previously spoken door, coming like the flow of milk, entering that door, entering from the pores inside the teeth, resting in the enjoyment chakra, the burned Tathagatas enter the samaya chakra, generating joy for those who have attained it, in the navel.
Chinese
处于乐的坛城之中。此处，变化、行进、到来都不可见，因为（它们）是头发尖端的百万分之一。这被称为智慧的次第。关于智慧次第中的“智慧”，虽然有道的四喜，但为了此处的特殊意义，取用了上下降的四喜之位。如此，获得子的方法就是次第。也就是，从拙火最初在中脉中燃烧，到拙火到达眉间为止，由于道的功德大小不同，会出现四或五个地的次第，这要通过精进的译师才能圆满。虽然将这些称为拙火燃烧之地，但从那之后到菩提心汇集于顶轮之间，就是在如来藏中行走。那时，从之前的道中，菩提心来到四个轮，四喜生起，也是因为刹那生灭，并且没有获得四喜的功德，所以不称为喜地。之后，在密续次第的最后，通过刹那刹那反复修习拙火燃烧滴漏，不知何时力量成熟，相续中生起更大的明点功德次第时，就称为智慧次第之地。此处也说在如来藏中行走，是指在如来藏中反复行走，从而在相续中生起智慧次第，而不是重复之前的那些。也就是，从努力修习密续次第开始，如来，也就是蕴、界、处之脉、气、明点等到达心中的意思是，内部的精华进入拙火火焰之中，从脉等那些誓言轮或心间汇集，是内部汇集的意思。法界是指，法、脉、气、明点等的界，精华之最。取走脉字的甘露并与之混合的意思。之前所说的门从顶轮完全出来，如何出来呢？就像白色而舒适的乳汁之流一样，从梵穴中流出，门就是那
English
It abides in the mandala of bliss. Here, change, going, and coming are not seen, because (they) are one hundred thousandth part of a hair tip. This is called the stages of wisdom. Regarding the "wisdom" in the stages of wisdom, although there are the four joys of the path, for the special meaning here, the four places of the ascending and descending joys are taken. Thus, the method of obtaining a son is the stages. That is, from the initial burning of tummo in the central channel to the point where tummo reaches the eyebrow, due to the different sizes of the qualities of the path, four or five stages of grounds will appear, which will be perfected by a diligent translator. Although these are called the places of tummo burning, from then until the mind of enlightenment gathers at the crown, it is walking in the tathagatagarbha. At that time, from the previous path, when the mind of enlightenment comes to the four chakras, the four joys arise, also because they arise and cease in an instant, and because the qualities of the four joys have not been obtained, they are not called the joy grounds. After that, at the end of the tantric sequence, by repeatedly meditating on the burning and dripping of tummo moment by moment, when the power matures at some point, when a greater stage of merit of bindus arises in the continuum, it is called the place of the stages of wisdom. Here, too, it is said that walking in the tathagatagarbha means repeatedly walking in the tathagatagarbha, thereby generating the stages of wisdom in the continuum, not repeating the previous ones. That is, from diligently meditating on the tantric sequence, the tathagata, that is, the aggregates, elements, and sources, the channels, winds, and bindus, etc., reaching the heart means that the internal essences enter the tummo flames, and gathering from the vow wheel or heart of those channels, etc., means gathering from within. The dharmadhatu refers to the realm of dharma, channels, winds, and bindus, etc., the best of essences. It means taking the nectar of the channel letter and mixing it with it. The previously mentioned door comes out completely from the crown, how does it come out? Like a white and comfortable stream of milk, it flows out from the brahmarandhra, the door is that
Chinese
即，从正道进入，充满大乐之轮。这样经过多日的修习，从次第的正道之流中，充满喉轮，并且对此习惯和稳固之后，在那之前的融乐明点获得自在，是向上降临的欢喜的第一地。那时，所有本尊咒语都能成就，能摄受一切众生，能知晓一切语言，并且在那些语言中宣说佛法，能成就各种各样的语自在。所谓“进入齿间之中”，在大多数的汉藏解释中，“齿”是指三十二相的隐喻，因此认为意思是顶轮。有些人解释说，齿是指双唇之间的正道。然而，“齿间之中”是指，菩提心充满向上直到齿间，因此，遍布进入其中的小舌，并且从那之上甘露滴落在舌头上，并且从那之上流淌，喉咙在受用轮中休息并且变得稳固，意思是，产生殊胜功德的明点是从正道中运行的，而产生其他功德的差别，是从小舌中产生的意义。之后，由于长久的习惯，从正道中流淌，由于习惯于心间而变得稳固，就是先前焚烧的如来，也就是五蕴的脉和风息，进入心间的誓言轮并且安住的那些的精华部分，是产生功德的那些，增长就是产生欢喜，也就是获得胜喜地。那时，在等持中，空性的禅定非常稳固，在后得中，如幻象般显现，大悲成就，能知晓各种各样的缘起。所谓“在脐轮中”，意思是“在脐轮以下”，因此，从脐轮到宝珠之间的一切都包括在内。那也是从心间的下端开始，在正道中次第地显示和充满，经过很长时间，当化身轮充满并且稳固时，就是获得殊胜喜地，一切欲妙都显现为智慧，以及从天神中出生等等，能获得具力女性们的集会，并且光芒四射和瞬间
English
That is, entering from the middle way, filling the wheel of great bliss. Thus, after many days of practice, from the stream of the gradual middle way, filling the throat wheel, and after becoming accustomed to and stable in this, gaining mastery over the melting bliss bindu before that, is the first ground of joy of ascending descent. At that time, all deity mantras will be accomplished, all beings can be subdued, all languages can be known, and the Dharma can be taught in those languages, and various kinds of speech mastery will be accomplished. As for "entering into the space between the teeth," in most Chinese and Tibetan explanations, "teeth" is a metaphor for the thirty-two marks, so it is considered to mean the crown chakra. Some explain that teeth refer to the middle way between the two lips. However, "in the space between the teeth" means that the bodhicitta fills upwards up to the space between the teeth, therefore, the small tongue that enters into it is pervaded, and from that nectar drips onto the tongue, and from that it flows, the throat rests in the enjoyment wheel and becomes stable, meaning that the bindu that generates excellent qualities runs from the middle way, and the difference of generating other qualities comes from the meaning of arising from the small tongue. After that, due to long habit, it flows from the middle way, and due to habituation to the heart, it becomes stable, which is the previously burned Tathagata, that is, the essence of the five aggregates' channels and winds, entering the vow wheel of the heart and abiding, those that generate qualities, increasing is generating joy, that is, obtaining the supreme joy ground. At that time, in samadhi, the samadhi of emptiness is very stable, in post-meditation, it appears like an illusion, great compassion is accomplished, and various kinds of dependent origination can be known. The so-called "in the navel chakra" means "below the navel chakra," therefore, everything from the navel to the jewel is included. That is also starting from the lower end of the heart, gradually showing and filling in the middle way, after a long time, when the emanation wheel is full and stable, it is the attainment of the special joy ground, all desirable qualities appear as wisdom, and being born from the gods, etc., one can obtain the assembly of powerful women, and radiate light and instantly
Chinese
也能示現和攝集許多事物。然後又逐漸充滿，在其他時候，無論是寶珠，還是密輪等，只要充滿和顯示，內在的安樂就不會間斷，並且不會受到地、水、火、風等元素和有情眾生的損害，並且能夠降伏大多數的惡毒者，並且能夠示現許多與地、水、火、風、空相關的神變，這是從上而降的俱生位。在這個俱生位的最後，會出現許多拙火和明點混合的本尊顯現，在堅固母音十六的階段中，作為因緣而成就智慧身，並且稱為獲得十六隨念。然而，並非獲得隨念位。在智慧次第的這段時間裡，氣和心的運行也會發生，也就是住、滅、行、生等，在等持中也有極其微細的部分，但並非自己的體驗所能見到，因為像頭髮尖端百分之百萬分之一那樣微細，所以看起來像是滅盡。智慧次第。這就是劃分經文界限的地方。如此一來，這些密咒次第和智慧次第的經文，都是引自《現觀莊嚴論》上師的教言，如來以表徵的方式，示現微細明點的瑜伽，從而清楚地顯示了圓滿次第道的經驗次第。如果誤解了這其中的直接含義，而說僅僅是微細明點才是這部經文的意旨，那就如同「用指尖指著，愚人卻誤以為見到了天空」一樣，並且對於這樣的人，將密咒和智慧次第解釋為不同的，也是不合理的，因為在同一時間，所要修持的對境是同一個。智慧次第的這四個位，如果從位階的劃分來說，就是加行道的暖位小、中、大、頂，依次安立。這樣一來，在密咒和智慧次第的這些階段中，拙火燃燒、明點融化、明點穩固的次第等，都是瑜伽士的身語意三門，依次真實發生的情況，而不是僅僅示現與此相似的觀修方式，因此，這些
English
Also, one will be able to show and gather many things. Then, gradually filling up, at other times, whether it is a jewel or a secret wheel, as long as it is filled and shown, the inner bliss will not cease, and one will not be harmed by the elements of earth, water, fire, and wind, and sentient beings, and one will be able to subdue most of the malicious ones, and one will be able to show many miraculous powers related to earth, water, fire, wind, and space. This is the coemergent stage that descends from above. At the end of this coemergent stage, many deity appearances mixed with tummo and bindu will appear. In the stage of the sixteen stable vowels, as a cause, the wisdom body will be accomplished, and it will be called obtaining the sixteen recollections. However, it is not the attainment of the recollection stage. During this time of the wisdom stages, the movement of wind and mind also occurs, that is, abiding, ceasing, moving, and arising. In samadhi, there are also extremely subtle parts, but they cannot be seen by one's own experience, because they are as subtle as one hundred millionth of a hair tip, so they appear to be ceasing. The wisdom stages. This is where the boundaries of the text are divided. In this way, these tantric stages and wisdom stages of the scriptures are all quoted from the words of the master of the Ornament for Clear Realization. The Thus-Gone One, in a symbolic way, shows the yoga of subtle bindus, thereby clearly showing the experiential stages of the path of the Completion Stage. If one misunderstands the direct meaning of this, and says that only subtle bindus are the intention of this scripture, then it is like "pointing with a fingertip, and a fool mistakenly thinks he sees the sky." And for such a person, it is also unreasonable to explain the tantric and wisdom stages as different, because at the same time, the object to be practiced is the same. These four stages of the wisdom stages, if divided according to the division of stages, are the small, medium, large, and supreme stages of heat in the path of joining, which are established in order. In this way, in these stages of the tantric and wisdom stages, the stages of tummo burning, bindu melting, and bindu stabilizing, etc., are the actual occurrences in the body, speech, and mind of the yogi in sequence, rather than merely showing a similar way of contemplation. Therefore, these