English
Just as fire, the enemy of water, not only cannot turn iron into gold, but also wastes the great element of mercury, similarly, if someone without the proper method engages in the practice of union and liberation, not only will they not attain the fruit of liberation, but there is also a great danger of falling into the lower realms. As it is said: 'Hatred leads to birth in hell, attachment leads to the realm of the hungry ghosts, and ignorance mostly leads to the animal realm.' There are two types of methods: the upper and lower gates of the instructions. The upper gate involves relying on the six chakras and the practice of burning and dripping, etc. As stated in the 'Ocean': 'Three two wheels, three life-trees, fire-wind moving, the water of the sky, milking is known above.' This explains that 'three two wheels' means two sets of three, which is six. The 'three life-trees' are the three roots: Roro, Kyang, and Uma, which are like the life-tree erected in the center of the body. The chakras that rely on these are: the great bliss chakra at the crown with thirty-two petals; the enjoyment chakra at the throat with sixteen petals; the dharma chakra at the heart with eight petals; and the emanation chakra at the navel with sixty-four petals. Below the navel is the fire chakra of generation, a triangle marked with the syllable (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Ram). Below that is the wind chakra of generation, shaped like a bow and marked with the syllable (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yam). These six exist. 'Fire-wind moving, the water of the sky.' By practicing the path of the upper gate in this way, suppressing the upper winds, they pass through the Roro and Kyang channels and arrive below the navel. Due to the contraction of the lower winds, together with the winds of the three junctions, the wind chakra moves, the fire chakra blazes, and the two, fire and wind, pass through the central channel. The syllable (藏文：ཧྃ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Hum) at the crown is called the 'water of the sky.' Symbolizing milking from water, the bodhicitta drips from the syllable (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Hum) like a drop of mercury, filling the crown chakra and giving rise to the wisdom of joy. Similarly, learning to generate the wisdom of bliss in the four chakras—throat, heart, and navel—is the path of the upper gate. Among these, there are two types: common and special. The special one is the literal meaning directly revealed in the thirteenth chapter. The second method is the lower gate. The lower gate involves relying on the dakini and the secret place, etc.
Chinese
而且，如“亲近与近亲近，修持与大修持”所说，是通过亲近修持四支来阐述的。寻找具有特征的明妃，观察等是亲近支。以四印劝请，以四手印和合，通过具备三种认识的方式入定是近亲近。如此，菩提心依次降临于顶、喉、心、脐，以四喜的次第，通过体验事物俱生智的降伏和把握之结合是修持支。之后，通过菩提心逆行和遍布的结合，红白菩提心从明妃的脉口，卡木卡之尖端再次逆行向上。从脐轮到顶轮的脉轮之间遍布，脉遍布全身。菩提心遍布所有脉。喜乐智慧遍布所有这些，体验自性俱生智是修持大支。刹那间强制生起乐空智慧，是瞬间圆满地道的方法。如广说：“圆满成就之自成，由秘密胜灌顶赐予。”如是说。第二是解脱道：于智慧圆满之坛城，以闻思修之结合，自生本然任运成。如是说，主要是通过智慧三种方式等。此道虽有方便的差别，但主要是确定智慧。首先，以听闻之智慧，确定经论之边际，积累听闻如海。以思惟之智慧，以思惟考察听闻之义。如像烧、割、磨之金子一样，好好考察，接受我的教言，不是因为恭敬。如是说般确定之后，以禅修之智慧，将心性安住于本然之义，不作改变，自相续的束缚自然解脱，称为于法性之界中解脱。譬如名为“郭都巴”的宝珠，是某种珍贵的宝石，它类似于小有得失的解脱道之比喻。当这颗宝石与普通石头放在一起时，它不会立即变成宝石，但经过一段时间后，它会变得相似。
English
Moreover, as it is said, "Approaching and near approaching, practicing and great practicing," it is explained through the four branches of approaching and practicing. Seeking a consort with characteristics, examining, etc., are the branches of approaching. Being urged by the four symbols, joining with the four mudras, and entering into samadhi through the means of possessing three recognitions is near approaching. Thus, as the bodhicitta descends sequentially to the crown, throat, heart, and navel, experiencing the union of subduing and grasping the co-emergent wisdom of things through the sequence of the four joys is the branch of practicing. Thereafter, through the union of the reversing and pervading bodhicitta, the red and white bodhicitta reverses upwards again from the tip of the consort's nadi mouth, Kamu-kha. Pervading from the navel chakra to the crown chakra, the nadis pervade the entire body. Bodhicitta pervades all the nadis. The wisdom of bliss pervades all of these, and experiencing the co-emergent wisdom of self-nature is the branch of great practicing. Forcibly generating the wisdom of bliss and emptiness in an instant is a method for completing the paths and bhumis all at once. As it is extensively said, "The spontaneously accomplished perfections are bestowed by the supreme secret empowerment." Thus it is said. The second is the path of liberation: In the mandala of complete wisdom, through the union of hearing, thinking, and meditating, self-born, innate, spontaneously accomplished. As it is said, it is mainly through the three aspects of wisdom, etc. Although there are differences in methods on this path, the main point is to ascertain wisdom. First, with the wisdom of hearing, determine the boundaries of the scriptures, accumulating hearing like an ocean. With the wisdom of thinking, examine the meaning of what has been heard through thinking. Like gold that has been burned, cut, and polished, examine well and accept my teachings, not out of respect. Having ascertained in this way, with the wisdom of meditation, leaving the nature of mind in its natural state without alteration, the bonds of one's own continuum are naturally liberated, which is called liberation in the realm of dharmata. For example, the precious gem called "Kotubha" is a type of precious jewel, which is similar to the analogy of the path of liberation with small gains and losses. When this gem is placed together with ordinary stones, it does not immediately become a gem, but after some time, it becomes similar to it.
Chinese
即使解脱道不像方便道那样有快速的特点，但据说在与果位的结合上没有差别。区分而言，《道次第》中说：“长短有次第和顿悟之分。” 所谓长短，是指解脱道是漫长的道路，其中又有次第和顿悟两种。顿悟是指有这样一种根器，能将一切理解和习惯毫无差别地一举完成，就像在灌顶时获得解脱的国王因陀罗菩提一样。次第是指逐步完成理解和习惯，稍微解释一下，这里说：“知入特征圆满之身，成熟果位的因和缘，成为具能力者，被称为持明者的胜利之地。” 因此有三个特征，首先是了解因的特征，即见解。《道次第》中说：“基和理由成立之义。” 意思是所量和执着显现等。其中，所量是指《道次第》中说：“轮回和涅槃真实执着显现观察。” 并且《分别》中也说：“衡量两种假立的行境。” 因此，执着于轮回和涅槃二者的执着，连同虚构，就是所量。那么，轮回和涅槃二者不能衡量吗？不能衡量。因为轮回是虚幻的、突发的，所以无法衡量。涅槃是超越意识的行境，所以不能成立为所量。《分别》中说：“涅槃不是行境，怎能成为所量的对境？” 第二个是衡量者的理由。《道次第》中说：“彼之五种真实方式和词。” 因此有三种，即显现的五种真实、随后的五种方式和五种词的理由。首先是，导师法身以无生之义的语言向智慧海般的眷属传达，报身以意趣的语言向成熟的海般的眷属传达，化身以言辞的语言向信众的海般的眷属传达，金刚身以无二金刚的语言向金刚眷属传达，现证菩提身以觉悟加持的语言向胜利者的海般的眷属传达。以前，导师五身各自的眷
English
Even though the path of liberation does not have the characteristic of being fast like the path of skillful means, it is said that there is no difference in connecting with the fruition. In terms of distinctions, the Lamrim says, "Long and short have gradual and sudden." The term 'long' means that the path of liberation is a long path, and within that, there are gradual and sudden paths. The sudden path refers to someone who has the capacity to accomplish all understanding and habits without any difference, all at once, like King Indrabodhi, who was liberated at the time of empowerment. The gradual path refers to gradually perfecting understanding and habits. To explain it a little, it says here, "The embodiment of knowledge and entry, the cause and condition that ripen the fruit, whoever becomes capable, is known as the land of the victorious vidyadharas." Therefore, there are three characteristics. The first is the characteristic of knowing the cause, which is the view. The Lamrim says, "The meaning of establishing the basis and reason." This means the object to be measured and the appearance of attachment, etc. Among them, the object to be measured is what the Lamrim says, "Examine the appearance of attachment to samsara and nirvana." And the Namkö also says, "Measure the two objects of imputation." Therefore, the attachment to samsara and nirvana, along with fabrication, is the object to be measured. So, can't samsara and nirvana be measured? They cannot be measured. Because samsara is illusory and sudden, it cannot be measured. Nirvana is beyond the realm of the mind, so it cannot be established as an object to be measured. The Namkö says, "Since nirvana is not an object of experience, how can it be suitable as an object to be measured?" The second is the reason for the measurer. The Lamrim says, "The five realities, modes, and words of that." Therefore, there are three: the five realities of manifestation, the five modes of subsequent application, and the three reasons of the five words. The first is that the teacher, the Dharmakaya, communicates with the ocean of wisdom of the retinue through the unborn meaning of speech. The Sambhogakaya communicates with the ocean of the ripening retinue through the speech of intentional meaning. The Nirmanakaya communicates with the ocean of the devoted retinue through the speech of expression. The Vajrakaya communicates with the indivisible Vajra retinue through the Vajra speech. The Abhisambodhikaya communicates with the ocean of victorious ones of the retinue through the speech of enlightened blessings. In the past, the teacher's five kayas each had their own retinue.
Chinese
以五种语调的方式实际确定法性的意义是五种实在的理由。如《道次第》所说：“圆满正等觉导师，对于五身聚集的眷属们，仅仅是宣说五种语调，是确定和衡量的方法。”如是说。第二，后随五种方式的理由是，与那五身的五种语调相符的表诠意义。如：代表无生的虚空一般，识别遮蔽的如镜中的影像，自明显现的自明如太阳的光芒，代表无别金刚语的声空无别如岩石的回声，代表言语词句的语调是普遍令人信服的梵天之音。如《道次第》所说：“类似于言说般地表达，因为自性的宣说之故，对于未来意义是确定的理由。”如是说。第三，五句的理由是，先前的那五种方式实际用语言表达就是五句的理由。五句是：法身的语句是显示无生自性的语句和文字等。报身的隐义表示的语句。化身的引导传承的语句。金刚身的无别金刚语句。现证菩提的无别自显中显示的语句和文字等。如口诀中所说。注释：如《道次第》所说：“自性显现句，自显句，隐义句和引导句，意欲缘起句和金刚句，自明显现以语句表示。”如是说。如果将那些归纳起来，因为没有分析，所以理解是四身的理由。因为根器敏锐者不依赖分析就能理解意义。因为有分析，所以理解是化身的理由。因为根器迟钝者必须依赖分析才能理解意义。如《道次第》所说：“虽然如此归纳为二，四者不使用后随，一者使用后随。”如是说。像那样可以分析的化身理由有量论经文的理由和，声音相同意义推测的理由两种。第一种也有，四种证悟的，三种清净的，四种平等的，大自在的理由等四种。第一种是，在此处，原因相同和文字的