English
Having manifested the ultimate fruit, one enters again into this excellent and wondrous near path. Incidentally, to resolve these doubts: Whichever stage of path or fruit from which one generates Bodhicitta, even if the Shravakas and Pratyekabuddhas have accomplished the path of no more learning on their own paths, they must enter from the accumulation path of the Mahayana. Bodhisattvas and others, whether they enter from the stage of path or fruit, it is sufficient to enter from a stage suitable to their own capacity. The definition is: Why does it become a continuum of means or path? Because it is the co-emergent auxiliary condition that manifests the continuum of the fruit to be obtained, therefore it is a means; because it is the basis by which one travels to where one is going, therefore it is a path. Wondrous, miraculous, and excellent Dharmas do not come from elsewhere, but arise in such a state through the wisdom that relies on means. The Condensed Meaning of the Sutras states: "Going and possessing its Dharmas." So it is. That path also has two types, near and far. This extraordinary path of Anuttarayoga is the near path, or the continuum of means, because after accomplishing this path, no supplement from other paths is needed. Other than that, the common paths are: gods and humans who are certain to emerge from the lower realms, Shravakas and Pratyekabuddhas who are certain to emerge from Samsara, Bodhisattvas who are certain to emerge from the two extremes, the four vehicles of definite emergence, and the paths of the three outer Tantra classes, which are called distant paths in this context, because even after accomplishing the fruit of their own paths, they must enter this path. That path is related downwards to knowing the basis, and related upwards to obtaining the fruit, so it is established as a continuum because it is continuously connected with the activities of knowing and obtaining. The special path can be divided into two: the definite path of means and the path of wisdom's liberation. The Ocean of Explanatory Tantras states: "The path of liberation is explained as means." Among these, the path of means is: the wondrous means of escaping the lower realms. Therefore, it mainly accomplishes the fruit quickly through the extraordinary conduct of asceticism, which is the special characteristic of means. Because the path, means, and liberation are mutually dependent, it is called mainly because of the importance of the main one. In general, the word means can be applied to all paths, but here, because the benefits and harms of whether or not it is grasped by skillful means are great, the general name is applied to the specific, that is, the means of
Chinese
被称为特殊性。像这样的特殊行为方式，只有具备禁行者才能实践，因此才这样称呼。奇妙是指令人惊叹，像束缚的业那样行事，这样的解脱是奇妙而令人惊叹的。它能使果实迅速成就，不会拖延到未来。例如，Mཀྵི་ཀ་，是用汞制成的点金药。当它把铁变成金子时，用药涂在铁上，通过适当的方法燃烧，可以在五个阶段内将铁变成金子。这五个阶段是：烟、层层叠叠、青蛙跳跃、颤抖和不颤抖，这是汞的五个阶段。不仅快速，而且也是一个危险的例子。如果精通燃烧的方法，将铁变成金子并不困难。如果方法不当，火就是汞的敌人，不仅不能将铁变成金子，药也会散失，浪费掉。分类上，在三种次第中，如“口诀上下之门”所说，这是两者中的第一个，上门是指：依赖六轮，通过燃烧和滴漏的结合，在四轮中产生乐的智慧，这是次第修习。如是说，在身体的脐部，清晰地观想三脉和六轮。其中，三脉是身体的中央脉，即中脉；右侧是罗玛脉；左侧是姜玛脉。中脉从梵穴直到密处，笔直通畅。罗玛和姜玛两脉的顶端弯曲，向上插入两个鼻孔；下端插入密处和肛门。中脉的下端，从脐下四指处以下，虽然与中脉和脉系相同，但作用不同，因此称为“持明母”。六轮是：头顶是大乐轮，有三十二脉瓣；喉咙是受用轮，有十六脉瓣；心间是法轮，有八脉瓣；脐部是化身轮，有六十四脉瓣，这是四个根本轮。在其下四指处测量，是火坛，三角形，标有种子字རཾ་（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）。在其下四指处测量，在生殖器根部，是风坛，弓形，标有种子字ཡཾ་（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）。
English
It is called a distinction. Such a distinctive way of conduct is only practiced by those who possess asceticism, hence it is known as such. Wonderful means amazing, like acting in the manner of binding karma, such liberation is marvelous and astonishing. It enables the fruit to be achieved quickly, without delay in the future. For example, Mཀྵི་ཀ་, is an alchemical elixir made from mercury. When it transforms iron into gold, the elixir is applied to the iron, and through proper methods of burning, it can transform iron into gold in five stages. These five stages are: smoke, layers upon layers, frog jumping, trembling, and not trembling, these are the five stages of mercury. Not only is it fast, but it is also a dangerous example. If one is skilled in the method of burning, transforming iron into gold is not difficult. If the method is improper, fire is the enemy of mercury, not only will it not transform iron into gold, but the elixir will also be scattered and wasted. In terms of classification, within the three stages, as it is said, "The door of the upper and lower instructions," this is the first of the two, the upper door refers to: relying on the six chakras, through the union of burning and dripping, generating the wisdom of bliss in the four chakras, this is gradual practice. As it is said, in the navel of the body, clearly visualize the three channels and six chakras. Among them, the three channels are the central channel of the body, the central channel; on the right is the Roma channel; on the left is the Kyangma channel. The central channel is straight and unobstructed from the Brahma aperture to the secret place. The tips of the Roma and Kyangma channels are curved, inserting upwards into the two nostrils; the lower ends insert into the secret place and the anus. The lower end of the central channel, from four fingers below the navel downwards, although the same as the central channel and the channel system, has different functions, hence it is called "Dungchenma." The six chakras are: on the crown of the head is the Great Bliss Chakra, with thirty-two petals; in the throat is the Enjoyment Chakra, with sixteen petals; in the heart is the Dharma Chakra, with eight petals; in the navel is the Emanation Chakra, with sixty-four petals, these are the four root chakras. Measuring four fingers below it, is the fire mandala, triangular, marked with the seed syllable རཾ་ (Tibetan: རཾ, Devanagari: रं, Roman transliteration: raṃ, literal meaning: ram). Measuring four fingers below it, at the base of the genitals, is the wind mandala, bow-shaped, marked with the seed syllable ཡཾ་ (Tibetan: ཡཾ, Devanagari: यं, Roman transliteration: yaṃ, literal meaning: yam).
Chinese
因此，在明确了两个因缘之轮后，凭借具有宝瓶气、四合行等方便的修持，发动了语气的风，由此点燃了上下之火。四轮的脉系，位于中脉上端，（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字安住于大乐的自性中，头朝下的状态。触及它时，甘露菩提心降下，从顶轮到达喉轮时产生喜，从喉轮到达心轮时产生胜喜，从心轮到达脐轮时产生殊喜，从脐轮到达密处时体验俱生喜，再次以向下稳固的方式收摄，从体验四喜的智慧中，最终生起乐明无分别的殊胜智慧。如《大海》中所说：“三轮二命根，三火风运行于虚空，挤奶于上而显扬。”这些是共同的上行之门，特殊之处在于如本续第十三品所说。其中有：普贤、普贤母、清净和合、广大遍满的口诀。第一，具有坛城等一颂，心间法轮有八脉瓣，收摄为四：前面是法性脉三条，右边是智慧脉一条，左边是功德脉一条，后面是自续脉三条。这些脉的内部有四光，其中有待净和能净的种子以及识。在这些的中央，安住着依赖五精微的智慧心髓明点，空明无碍大乐的自性。从顶轮向下专注，观修它，它便发出光芒，能净的种子也被火焚烧。由此净化了六道种子以及睡眠，粗风全部融入精微，所有分别念都融入无分别的虚空，证悟无缘离边的大乐。第二，密处明点等二颂，脐轮脉瓣的中央，安住着五界自在的明点，呈短阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字形。从心间向下专注，心间明点的乐暖下行，触及脐轮明点。
English
Thus, having clarified the two wheels of circumstances, through practice with methods such as vase breathing and the fourfold union, the wind of speech is stirred. This ignites the fire above and below. The continuum of the four wheels, at the upper tip of the central channel, the letter (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese Meaning: Hum) resides in the nature of great bliss, with its head pointing downwards. When it is touched, the nectar of bodhicitta descends, from the crown to the throat, producing joy; from the throat to the heart, producing supreme joy; from the heart to the navel, producing special joy; from the navel to the secret place, experiencing innate joy. Again, gathering with downward stability, from experiencing the wisdom of the four joys, ultimately, extraordinary wisdom of bliss, clarity, and non-conceptuality is born in the continuum. As it is said in the Ocean: "Three wheels, two life forces, three. Fire and wind move in the sky. Milking upwards is renowned." These are the common upper gates, while the special ones are as explained in the thirteenth chapter of this very tantra. Among them are: the instructions of Samantabhadra, Samantabhadri, pure union, and great pervasiveness. First, "Having a mandala," etc., is one verse. The heart, the wheel of dharma, has eight petals, condensed into four: in front are three channels of dharmata, on the right is one channel of wisdom, on the left is one channel of merit, and behind are three channels of self-continuum. Inside these channels are four lights, and within them are the seeds to be purified and the purifying seeds, along with consciousness. In the center of these resides the essence of wisdom, the bindu relying on the five subtle elements, the nature of emptiness, clarity, unobstructedness, and great bliss. Focusing the mind downwards from the crown and meditating on it, it blazes with light, and the purifying seeds are also burned by the fire. This purifies the seeds of the six realms along with sleep. All coarse winds dissolve into the subtle elements, so all conceptual thoughts dissolve into the space of non-conceptuality, awakening to aimless, unbounded great bliss. Second, "The secret bindu," etc., is two verses. In the center of the navel's petals resides the bindu of the five elements' richness, in the form of a short A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese Meaning: A). Focusing the mind downwards from the heart, the bliss and warmth of the heart's bindu descend, touching the navel's bindu.
Chinese
通过日月金刚舌的逆转之法向上引导，在各个脉轮处体验下稳之乐，最终通过菩提心遍布所有脉轮的法，体验自性俱生智，这是大成就。正如根本续中所说：亲近和近亲近，成就和大的成就。以及，广论中说：圆满和任运成就，通过秘密灌顶赐予。第二，解脱道是：在智慧圆满的坛城中，通过闻思修的结合，自生自然任运成就。因此，主要通过闻思修所包含的三种智慧，将束缚自相续的障碍解脱为法性。例如，就像与如意宝一起放置的石头，逐渐变成黄金一样。分类上，道次第中说：长或次第和顿悟。因此，相对于方便道，解脱道变成了长路，所以说是长。其中，次第和顿悟两种，首先为了容易讲解，先说顿悟。有些有缘的极聪慧者，在确定见解时，无分别地彻底证悟。中间在修习禅定时，无分别地彻底习惯。最终在果位时，也无分别地彻底圆满。如迅雷中说：因是二谛同时，以一性为一性的特征，在身语意的坛城中，通达诸法自性，从无生法界的加持中，了知诸法显现，在那样的自性中，不依赖他者，不相违背，以现量智慧确定，瑜伽士便到达了地。以及，上师说：在大明点的自性中，三种禅定同时圆满。其次是次第，又是次第证悟、习惯、最终圆满，这就是次第。如是说。稍微解释一下，此中说：知入特征具足之身，果成熟之因和缘，成为有能力者，被称为持明者的刹土。