Chinese
不舍弃三毒而成佛的殊胜方法。如果区分这种特殊之道，则有二：方便道和解脱道，在第十三品中完整阐述了这两者。首先，在第十一章中说： 奇哉脱离恶趣之法， 本来无生即是真如， 如幻显现如眼花， 纵作有为诸行事， 纤毫之分亦未作。 这表明，运用束缚之业而获得解脱之果即是方便道。也就是不舍弃三毒之上的行为苦行。例如，经中说： 若水入于耳， 还需以水而引出。 如同再次注入水而引出一样，如果具备观看三毒的胆识而行持，不但不会被束缚，反而能迅速获得解脱之果，如同用汞合金术能瞬间将铁变成金子一般。这如同利益和损害的双重比喻。精通汞合金术的人，通过五个阶段能将铁变成金子，而不懂此术的人来做，不但不能变成金子，反而会浪费水银。同样，不具备方便的行持解脱之业，不但不能获得解脱之果，反而有堕入恶趣的巨大危险。方便道可分为两种，即窍诀的上门和下门。如是说，上门和下门两种。首先是上门，依靠六轮的燃滴之结合等。如海中说： 三二轮和三命杆， 火风运行虚空界， 挤压上行而显现。 如是说，三二轮即是六轮。三命杆即是三脉，中脉、左脉、右脉。依靠如生命之杆般存在于身体中央的它，顶轮有三十二脉瓣，喉轮有十六脉瓣，心轮有八脉瓣，脐轮有六十四脉瓣。其下有生乐火轮，以三角形的让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字为标志。其下有生乐风轮，以弓形的扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）字为标志，共有六处。火风运行虚空界，即压制上行风于脐下。
English
The wonderful method of attaining Buddhahood without abandoning the three poisons. If we differentiate this special path, there are two: the path of means and the path of liberation, both of which are fully explained in the thirteenth chapter. First, in the eleventh chapter, it says: "Wonderful is the method of escaping the lower realms, From the beginning, unborn is suchness, Appearances are illusory like optical illusions, Although all actions of joining and liberating are done, Not even an atom is done." This shows that obtaining the fruit of liberation by engaging in binding actions is the path of means. That is, the asceticism of conduct superimposed on not abandoning the three poisons. For example, the tantra says: "If water enters the ear, It should be removed with water itself." Just as adding more water and then removing it allows it to come out, if one practices with the confidence of seeing the three poisons, one will not only not be bound, but will quickly obtain the fruit of liberation, just as the amalgamation of mercury can instantly transform iron into gold. This is like a double-edged sword of both benefit and harm. A person skilled in the amalgamation of mercury can transform iron into gold through five stages, but if someone who does not know the method tries, not only will it not turn into gold, but the mercury will also be wasted. Similarly, engaging in the actions of joining and liberating without means will not only not obtain the fruit of liberation, but there is a great danger of falling into the lower realms. The path of means can be divided into two, the upper and lower gates of the instructions. As it says, the upper gate and the lower gate. First is the upper gate, which relies on the six chakras for the union of blazing and dripping, etc. As it says in the ocean: "Three two wheels and three life-trees, Fire-wind moving in the realm of space, Pressing upwards it is fully manifest." As it says, three two wheels are the six wheels. The three life-trees are the three channels, the central channel, the left channel, and the right channel. Relying on that which resides in the center of the body like a life-tree, the crown chakra has thirty-two petals, the throat has sixteen petals, the heart has eight petals, and the navel has sixty-four petals. Below that is the fire wheel of generating bliss, marked with a triangle and the syllable RAM (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让). Below that is the wind wheel of generating bliss, marked with a bow-shaped YAM (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬), there are six places. "Fire-wind moving in the realm of space," means pressing the upward-moving wind below the navel.
Chinese
到达那里之后，下部气收缩的缘故，和合三叉路口的气，风的坛城摇动，点燃火的坛城。火和风二者通过中脉道，从头顶的“吽”字，被称作天空的“哇”处。如从“哇”处挤出奶汁一般，从“吽”字流出菩提心，如水银滴落，充满头顶的脉轮。生起喜乐的智慧。同样，降临到喉咙、心间、脐部等处，修习生起四喜的智慧，是方法道上部之次第。其中有共同和特殊两种。特殊的是第十三章所指的如实之义。第二，依靠方法道下部双运，即此处的第十一章所说：天女、龙女、恶种女，分别或不分别，近修与近近修，修持乃大修持，于母莲花坛城中，布施安乐心之坛城。此为所示。通过近修、修持四支来开示，寻找和观察具有相好的明妃等是近修支。以四种手印劝请，具有四手印和三种认识的入定是近近修支。之后，菩提心从头顶依次降临到喉咙、心间、脐部等处，以四喜的次第，以俱生智的降取之结合来体验是修持支。之后，以菩提心回遮和遍布的结合，使白红菩提融为一体，从明妃的脉口卡姆卡的顶端向上回遮，从脐部遍布到头顶，体验俱生智是大修持支。刹那间，以强力生起乐空智慧，是超越地道的顿悟道，如《广大经》所说：圆满和任运成就者，以殊胜的灌顶来加持。这是第二种解脱道。第十三章说：于智慧圆满之坛城中，以闻思修之结合，自生俱生任运成。此为所示。主要是通过智慧三种方式等。首先，以听闻的智慧来确定经文的边际，以听闻的边
English
Upon arriving there, due to the contraction of the lower winds, the wind at the junction of the three channels, and the movement of the mandala of wind, the mandala of fire is ignited. The two, fire and wind, pass through the central channel, from the 'Hum' syllable at the crown of the head, which is termed the 'Va' of the sky. Just as milk is drawn from 'Va', from the 'Hum' syllable, bodhicitta drips like mercury, filling the chakra at the crown of the head. The wisdom of joy arises. Similarly, descending to the throat, heart, navel, etc., the practice of generating the wisdom of the four joys is the gradual path of the upper gate of the method path. Among these, there are two types: common and special. The special one is the literal meaning explicitly stated in the thirteenth chapter. Secondly, relying on the lower gate of the method path, the union of the two, namely, as stated in the eleventh chapter of this very text: Goddess, Naga maiden, evil race maiden, whether distinguished or not, approach and near approach, practice is great practice, in the mandala of the lotus of the mother, bestow the mandala of bliss and mind. This is what is shown. Showing through the four branches of approach and practice, searching for and examining a consort with characteristics, etc., is the branch of approach. Urged by the four symbols, the absorption with the four seals and three recognitions is the branch of near approach. Then, the bodhicitta gradually descends from the crown of the head to the throat, heart, navel, etc., experiencing the co-emergent wisdom through the union of descending and holding, in the order of the four joys, is the branch of practice. Then, through the union of reversing and pervading the bodhicitta, the white and red bodhi are mixed into one taste, reversing upwards from the tip of the Kakamukha at the source of the consort's channel, pervading from the navel to the crown of the head, experiencing the co-emergent wisdom is the branch of great practice. In an instant, the wisdom of bliss and emptiness is forcibly generated, which is the sudden path that completes the grounds and paths at once, as stated in the Extensive Sutra: The perfect and spontaneously accomplished ones are blessed by the supreme secret empowerment. This is the second path of liberation. The thirteenth chapter says: In the mandala of perfect wisdom, through the union of hearing, thinking, and meditating, self-arisen, co-emergent, and spontaneously accomplished. This is what is shown. Mainly through the three modes of wisdom, etc. Firstly, with the wisdom of hearing, determining the boundaries of the scriptures, with the hearing of the
Chinese
总而言之，以思维的智慧，用闻思的方式进行分析和考察。以修行的智慧，将心性安住于真实的意义上，不加任何修饰，从而使自相续的束缚自然解脱，并在法性的虚空中获得解脱。这就像一种名为“卡斯图巴”的珍贵宝石，虽然价值不大，但如果与普通石头放在一起，它会逐渐转变为珍贵的宝石。解脱的道路也是如此，虽然在方法上没有快速的特点，但在与果结合方面却没有差别。如果对此进行区分，则有两种：渐次和顿悟。其中，根器上等者能够将所有的证悟和串习融为一体，一蹴而就，这就是顿悟。比如，在获得灌顶时解脱的印札菩提。而渐次完成所有证悟和串习的，就是渐次。对此稍作解释，第十二章中说：“知入特征圆满之持，果实成熟之因与缘，能力强大者所成，称为持明广大之境。”这表明，首先，因是认识特征的见解，缘是进入特征的三摩地，道路转变的果实是四种持明。第一种是，第五章中说：“无论何者无有对境不认识。”等等，“是为一切方便手印之因。”这表明，这也是道次第中的意义：“基础和理由成立之义。”所要衡量的是以衡量者来确定见解，所要衡量的是对轮回和涅槃二者分别执着的实执和增益。衡量者的理由是，道次第中说：“彼之五种真实方式和词。”因此，第七章中说：“唉玛吙，稀有惊叹之法。”等等，“各种声音清晰显现。”这表明法身无生意义的语言。一语坛城支分是：“等等，一切皆是语之手印之最。”这表明报身意念符号的语言。殊胜幻化网续中：“等等，无论如何说皆是殊胜语。”这表明现证菩提智慧加持的语言。一切殊胜低劣之乘：“等等，所说之时不可说。”这表明无别金刚的语言。不可说之彼即是各种声音：“等等，以各种声音来显示。”这表明自性三身的语言。诸如此类还有很多。第二，缘是进入特征的三摩地，第六章中说：“心性光明无有垢。”等等，“心之自性安住于空性。”这表明，这也是道次第中的意义：“一切显现皆摄于心。”一切显现皆摄于心，道次第中说：“显现为心之自性。”因此，第八章中说：“无论显现为何。”等等，“心之自性即是如此。”这表明将显现摄于心的意义。将心摄于空性中，第九章中说：“心性空性大之中。”等等，“空性之自性即是如此。”这表明将心摄于空性的意义。将空性摄于大之中，第十章中说：“空性大之自性中。”等等，“大之自性即是如此。”这表明将空性摄于大之中的意义。这也是道次第中的意义：“显空无别之境中安住。”显空无别之境中安住，第十一章中说：“显空无别之境中。”等等，“无别之境中如是安住。”这表明在显空无别之境中安住的意义。第三，道路转变的果实是四种持明，第十三章中说：“异熟与寿自在，任运成就与所欲，称为四种持明。”这表明，这些特征是，第十四章中说：“获得异熟持明者。”等等，“对此等等进行了阐述。”异熟持明是，由于往昔业力的影响，身体本身转变为金刚身，例如，导师释迦牟尼佛就是如此。寿自在持明是，第十五章中说：“获得金刚身之成就。”等等，“获得寿命之成就。”这表明，这也是道次第中的意义：“获得寿命自在之成就。”获得寿命自在之成就，第十六章中说：“依靠自己之身体。”等等，“获得不死之成就。”这表明。任运成就持明是，第十七章中说：“自性任运而成就。”等等，“对此等等进行了阐述。”这也是道次第中的意义：“自性任运而成就。”自性任运而成就，第十八章中说：“无论想去哪里就去哪里。”等等，“对此等等进行了阐述。”所欲成就持明是，第十九章中说：“无论想到什么那些也。”等等，“对此等等进行了阐述。”这也是道次第中的意义：“无论想到什么那些也。”无论想到什么那些也，第二十章中说：“无论想到什么那些也。”等等，“对此等等进行了阐述。”这些就是四种持明的分类。