English
It is like how a stone's minerals gradually turn into gold when a mani jewel and Kastubha are placed together. It is said that the method is like using the alchemy of Mshika to instantly transform iron ore into gold. The gradual path of liberation is slower than the gradual path of means, while the sudden path of liberation is faster than the sudden path of means. This is also the usual saying. Therefore, it is possible to first explain the path of liberation by prioritizing the explanation of the common part first and then the special part; or, considering ease of understanding, to first explain the path of means, either way is acceptable. But here, according to the view of the 'Ornament of Realization,' the path of means should be explained first. The path of means itself also has two yogas: means and the arising of means. According to the order, means should come first, and the arising of means can be understood from the framework of the path of liberation. Therefore, the path of means is divided into two: the upper gate of absorption and the lower gate of the path of playing in the three realms. In Dhūti, wisdom arises through the action of dissolving the elements, so it is called the path of absorption. In the fourth chapter of the tantra, it says that the object is the body, the senses are speech, and consciousness is mind. The body's appearance is the desire realm, speech's partial appearance is the form realm, and the mind's non-appearance is the formless realm. Combining the touch of the lotus, the senses of the vajra, and the consciousness of bliss is the play of mantra, so it is called playing in the three realms. The former relies on one's own body, and the latter relies on the body of another. Even if one mainly practices the path of absorption, one needs to learn playing in the three realms to enhance it. Even if one mainly practices playing in the three realms, one must first go through the three: channels, bindus, and winds of the path of absorption. However, depending on what one mainly practices, they can be divided into the paths of two types of people, just as mentioned before. First, the yoga of the upper gate is divided into two: common and special. First is the common part. In the 'Ocean of Explained Tantras,' it says: 'Three wheels in pairs, three life-forces, the movement of fire and wind, the realm of space, pressing upwards, appearing above.' This means that the three wheels in pairs refer to: the crown wheel of great bliss, the throat wheel of enjoyment, the heart wheel of dharma, and the navel wheel of manifestation, these four fundamental wheels. Four fingers below the navel wheel, the heat rising upwards from the inner fire, which is known as the fire of Brahma in other tantras.
Chinese
火的中心，其下是助燃灭寒之风，即缘起的二轮。三命脉是：头、独、命三字。其余的意义是：专注于四轮的中心，由此击中要害，使独命的运行停止，风的中心点燃火。从正直的dhūti脉运行，启动顶轮的“హం”（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం），降下如珍珠般的菩提心，由此体验上降下和下稳固的四喜。特别是，在俱生喜的时刻，行于广大无散的法界。第二，从身体产生智慧的要点，以及了解后击中要害的方法，分为两部分。第一部分是：如前所述，从一开始就完全清净的自性智慧，现在是如何存在于金刚身中的呢？在心间法轮的中心，五大精华的中央，是空明大乐的自性，作为一切显现的基础而存在。如金刚镜中所说：有情心间所住者，乃是自生无漏之智慧身，不坏明点大乐，如虚空般遍一切，不住法身之自性。又如《自性小册》中所说：不坏智慧明点者，乃是身语意之金刚主，远离一与多之分别，不可用种种显现来描绘。从此，奇迹生起的力量逐渐苏醒，首先产生与此相应，具有启动清净显现作用的白红风三者的微细部分，这是近乎精华的精华，是所有其他精华的精华或关键。这些从无始以来传递下来的，由于扰乱了错误的执着显现，产生不净的恶劣显现的脉、界、风三者的主要污垢部分产生。与此同时，自显的对境也像水一样非常柔软，由于冬季寒冷的缘故，变成像石头一样坚硬的界，以平凡的方式显现，并再次增长执着。就这样，轮转于错觉的能取所取之轮。如果稍微详细地解释，这个体系主要以心间的要点为中心。
English
In the center of the fire, and below it, are the winds that fuel the fire and dispel the cold, which are the two wheels of origination. The three vital points are: the head, the single, and the ro. The remaining meaning is: by focusing on the center of the four wheels, one strikes the essential point, stopping the flow of ro and single, and the wind center ignites the fire. Traveling through the straight dhūti path, the "haṃ" (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం) syllable at the crown of the head is stimulated, and the bodhicitta, like a pearl, descends, experiencing the four joys of descending and stabilizing. In particular, during the innate joy, one engages in the expanse of unobstructed and unelaborated space. Secondly, there are two points: the key to the arising of wisdom from the body, and the method of striking the key once it is known. The first is: as previously explained, how does the self-existing wisdom, which is completely pure from the beginning, now reside in the vajra body? In the center of the heart chakra, in the midst of the five great essences, is the nature of great bliss, empty and clear, residing as the basis of all appearances. As the Vajra Mirror says: "Whatever dwells in the heart of beings is the self-born, uncontaminated form of wisdom, the indestructible bindu of great bliss, pervading all like the sky, the self-nature of the non-abiding dharmakaya." And as the Small Book of Self-Existence says: "The indestructible wisdom bindu is the vajra lord of body, speech, and mind, free from one and many, indescribable by various appearances." From this, as the power to manifest miracles gradually awakens, first, other subtle parts of the white and red winds, which are in accordance with it and have the function of stimulating pure appearances, arise as the near essence, which is the essence or key of all other essences. These, transmitted from beginningless time, disturb the qualities of erroneous clinging appearances, causing the main impure parts of the channels, elements, and three winds that generate bad, impure appearances to arise. At the same time, the objects of self-appearance also become like water, which is very soft, but due to the cold of winter, turns into a hard element like stone, appearing in an ordinary way and increasing clinging again. Thus, the wheel of dualistic grasping is turned. To explain this in a little more detail, this system mainly focuses on the key point of the heart.
English
Like ornaments of thought, among the eight chakras or four main chakras, near the Dharma-nature chakra in front are the pure seed syllable ཨོཾ་ (Tibetan, Devanagari ॐ, Romanized Sanskrit oṃ, literal Chinese meaning: Om) and the impure seed syllable སུ་ཏྲི. On the right, in the wisdom chakra, are the pure seed syllable ཧཱུྃ་ (Tibetan, Devanagari हूँ, Romanized Sanskrit hūṃ, literal Chinese meaning: Hum) and the impure seed syllable ཨ་ནྲྀ. On the left, in the merit chakra, are the pure seed syllable ཨཱཿ (Tibetan, Devanagari आः, Romanized Sanskrit āḥ, literal Chinese meaning: Ah) and the impure seed syllable པྲེ་དུའི་. These three syllables are located on the inner side of the petals, near དྷཱུ་ཏི་, while the six seed syllables are located in the center or at the end of the chakra petals. These nearby pure seed syllables arise from the qualities of the five central pure seeds. The syllable ཨོཾ་ (Tibetan, Devanagari ॐ, Romanized Sanskrit oṃ, literal Chinese meaning: Om) arises from the quality of the clear, hollow tube of the pure part of the chakra, which generates the pure parts of the chakra in the body and their qualities, nourishes what has already arisen, and causes it to grow. The syllable ཨཱཿ (Tibetan, Devanagari आः, Romanized Sanskrit āḥ, literal Chinese meaning: Ah) arises from the quality of the indestructible red part, which generates and nourishes the pure part and qualities of the blood. The syllable ཧཱུྃ་ (Tibetan, Devanagari हूँ, Romanized Sanskrit hūṃ, literal Chinese meaning: Hum) arises from the power of the quality of the indestructible wind, which generates and nourishes the pure part and qualities of the breath. The reason for placing it as ཨོཾ་ (Tibetan, Devanagari ॐ, Romanized Sanskrit oṃ, literal Chinese meaning: Om) is that the bindu has a greater ability to generate various pure appearances, because ཨོཾ་ (Tibetan, Devanagari ॐ, Romanized Sanskrit oṃ, literal Chinese meaning: Om) is the seed of the body vajra. Symbolically, it should be understood that ཨཱཿ (Tibetan, Devanagari आः, Romanized Sanskrit āḥ, literal Chinese meaning: Ah) is placed through generating the source of endless speech, and ཧཱུྃ་ (Tibetan, Devanagari हूँ, Romanized Sanskrit hūṃ, literal Chinese meaning: Hum) is placed through generating good samadhi. Now, it is also said that the accumulated actions of accomplishing the body are accumulated on ཨོཾ་ (Tibetan, Devanagari ॐ, Romanized Sanskrit oṃ, literal Chinese meaning: Om), the accomplishments of speech on ཨཱཿ (Tibetan, Devanagari आः, Romanized Sanskrit āḥ, literal Chinese meaning: Ah), and the accomplishments of mind on ཧཱུྃ་ (Tibetan, Devanagari हूँ, Romanized Sanskrit hūṃ, literal Chinese meaning: Hum). Similarly, the two syllables སུ་ཏྲི generate the impure part of the chakra and have the ability to generate attachment to asuras and animals. Now, the accumulation of actions that lead to rebirth in those two realms also nourishes the power of those two syllables. The two syllables པྲེ་དུ་ act on the impure part of the blood, generating attachment to pretas and hells, and so on. ཨ་ནྲྀ acts on the impure part of the breath, generating attachment to gods and humans, and so on, which should also be known. Secondly, the essence of the union of the five pure essences, on the basis of the indestructible mind, has the ability to manifest endless phenomena. Now, guiding the seed of any of the six realms of samsara, these great waves of delightful illusion that arise are transformed into pure, boundless appearances and enter the state of the seven treasures of reality.
Chinese
为了（获得殊胜成就），首先进行观修和生起次第，一心专注于昆图桑波（梵文：Samantabhadra）的明点或心间的金刚心，通过修习使明点燃烧并变得堪能，从而使不坏之心显现为光明、不可思议的境界，远离一切分别念的纷扰。此时，由于先前对生起次第的修习，以及在五精微的心念中，以如同脉络或透明管的方式，将智慧的显现独特地融入其中，因此，不坏之上的清净显现的能力被清晰地唤醒，如同清澈的镜子中显现影像一般，能够看到无量无边的佛身和净土的显现。凭借这种力量，如同最初生起次第一般，三个字（嗡、阿、吽）的光辉和力量大大增强。由于这些字燃烧的缘故，如同点燃蜡烛后光芒四射一般，上下身体的所有精微物质都转化为力量并燃烧，从而使脉轮因安乐而充满。由于极细微和粗大的方面，或者说精微智慧和不净杂质方面的脉、气、明点，一个增长时另一个就会减弱，这是自然规律，因此，三个字燃烧得越旺盛，六种种子（六字大明咒）的力量就越小。这也被称为圆满次第的六种姓的焚烧净化。像这样，通过不坏本性的巨大精微力量的激发，脉瓣的精微物质燃烧，燃烧的程度与它们融入不坏的程度成正比。其他次第的精微物质融入根本的三个字，而这三个字又融入五精微，从而使殊胜精微的力量更加清晰地显现。如何显现呢？五精微中，地使安乐稳固，水使安乐聚集且柔软，火使安乐成熟，风使安乐增长，空使安乐成为与虚空同等的大圆满。简而言之，这是指大乐的体验变得浓厚、广阔和稳固。凭借这种力量，空色之显现也变得更加清晰、广阔和稳固。为了获得这种独特的精微物质激发方式，首先在修学生起次第时，一切显现都观为坛城，并且观想坛城是智慧的自显现，是从不坏之心显现出来的