English
The bindu has four chakras, and through the power of the method of controlling one's own bindu and the illusory wheel, the wisdom of bliss and emptiness arises. However, due to the sharpness and dullness of the faculties, and the different ways in which the bodies of the three realms are formed, the practices also differ. First, abiding by taking the body of the desire realm as the main thing. Gradually born from the womb and transformed into the apparitional birth of the form realm, just as the body matures completely, in terms of the method, the upper gate gradually opens and the lower gate appears simultaneously, it is said like this. There are three types: gradual and direct. Shiva (Śi-va) is nadi, chakra is wheel, there are six parts: four cause wheels and two condition wheels, a total of six. First, the four cause wheels are: the navel, the emanation wheel, in the center of the sixty-four petals, the bindu is in the shape of a short A (ཨ་, a). The heart, the dharma wheel, in the center of the eight petals, the bindu is in the shape of vam (vam). The throat, the enjoyment wheel, in the center of the sixteen petals, the bindu is in the shape of a short A (ཨ་, a). The head, the great bliss wheel, in the center of the thirty-two petals, the bindu is in the shape of ham (ham). The two condition wheels are: the triple junction is the fire wheel, located at ram (藏文，ram，梵文天城体，ram，梵文罗马拟音，fire); the perineum or anus is the wind wheel, located at yam (藏文，yam，梵文天城体，yam，梵文罗马拟音，wind). Therefore, when the practitioner practices, by gathering the lower air, from the letter yam (藏文，yam，梵文天城体，yam，梵文罗马拟音，wind) in one's own place, Tara arises, the wind goes upward, hitting ram (藏文，ram，梵文天城体，ram，梵文罗马拟音，fire) at the triple junction. This ignites the fire of short A (ཨ་, a), and the flame enters the nadi avadhuti. Relying on it, the bindu of the navel chakra melts due to realization, producing joy. Then, in sequence, the bindu of the heart chakra melts, producing supreme joy. The throat chakra produces joy-free. The bindus of all the chakras of the crown chakra melt due to realization, producing coemergent joy. Then, the rays of light of the bindu emanate from the crown chakra, offering bliss and emptiness to the Thus Come Ones of the ten directions, the Buddhas engage in union with uncontaminated means, the Bodhisattva merges into the bindu of the crown chakra, melting into light, pervading the entire body, contemplating as if filled with ghee, thereby separately generating the elements of the four joys. According to the Dharma Lord's view,
Chinese
关于生起次第的解说如下。而修持它的次第的差别是：首先，脉和明点等安住的方法。通过修习它，习惯之后，能取所取粗细的一切都清净，是生起胜义无分别智慧的部分。这样说，是符合要点的。要考察经文的语句是否一致。总的来说，在陈述了所有道之后，这样讲述了修法：空行母有无四种引导。因此，关于空行母存在的修法，不存在的修法，简略的修法，以及转动轮的修法这四种，第一种是：空行母指的是勇猛。在心间法轮的四个方向上，生起四根和四智慧的光芒，融化不坏的明点，在相续中生起安乐的智慧。第二种是：在心间的日月嘎乌盒的上方，从月亮的孔隙中向下专注意识而修习，从而生起安乐的智慧。第三种是：胜义谛中，明点没有形状和颜色，专注于此而修习，从而生起安乐的智慧。第四种是：从下门安乐道中生起智慧之风，击打拙火的种子字རྂ་（藏文，梵文天城体ram，梵文罗马拟音ram，火），从而点燃火焰。然后从脉中脉向上升起，融化于脐轮化身轮。然后依次经过，心间法轮，喉间受用轮，头顶大乐轮，依次融化，身体被光充满，观想为安乐的自性而燃烧。这是修习轮的方法。轮的定义是：脐部的脉，所有男女和不男不女等都从此化现并产生，所以叫做脐轮化身轮。心间法轮是意识所住之处，意识能主宰一切有为法和无为法，所以叫做心间法轮。喉咙享用一切食物，如此享用的脉能主宰一切酸甜苦辣的味道，或者说能体验味道，所以叫做喉间受用轮。头部的大明点，也就是菩提心，是一切安乐生起的根本或自性，所以叫做头部大乐轮。
English
The explanation of the generation stage is as follows. The specifics of the stages of practicing it are: First, the method of abiding in the channels and bindus, etc. By meditating on it and becoming accustomed to it, all the subtle and gross grasping and grasped are purified, and it is the part of generating the ultimate non-conceptual wisdom. This saying is in accordance with the key points. Examine whether the words of the scripture are consistent or not. In general, after stating all the paths, the method of meditation is taught as follows: Four encouragements for whether the dakini exists or not. Therefore, regarding the method of meditating on the existence of the dakini, the method of meditating on its non-existence, the method of meditating in brief, and the method of meditating by stimulating the wheel, the first of the four is: Dakini means prowess. In the four directions of the Dharma wheel in the heart, the four roots and the light of the four wisdoms arise, and the indestructible bindu melts, and the wisdom of bliss is born in the continuum. The second is: Above the sun and moon gau box in the heart, focus consciousness downward from the lunar aperture and meditate, thereby generating the wisdom of bliss. The third is: In the ultimate truth, the bindu has no shape or color, and by focusing on it and meditating, the wisdom of bliss is generated. The fourth is: The wind of wisdom arises from the path of bliss in the lower gate, striking the seed syllable རྂ་（Tibetan, Devanagari ram, Romanized Sanskrit ram, fire）of fierce fire, thereby igniting the fire. Then it rises upward from the central channel, melting into the navel wheel, the manifestation wheel. Then, passing through sequentially, the Dharma wheel in the heart, the enjoyment wheel in the throat, and the great bliss wheel on the crown of the head, they melt sequentially, the body is filled with light, and meditate on it as burning in the nature of bliss. This is the method of meditating on the wheel. The definition of the wheel is: The channel of the navel, all males, females, hermaphrodites, etc., all emanate and arise from it, so it is called the navel wheel, the manifestation wheel. The Dharma wheel in the heart is where the consciousness of mind abides, and the mind can dominate all conditioned and unconditioned dharmas, so it is called the Dharma wheel in the heart. The throat enjoys all foods, and the channel that enjoys in this way can dominate all sour, sweet, bitter, and spicy tastes, or it can experience tastes, so it is called the enjoyment wheel of the throat. The great bindu of the head, which is the mind of enlightenment, is the basis or essence from which all bliss arises, so it is called the great bliss wheel of the head.
Chinese
被称为轮。又在《道次第》中也这样说：根脉单独，明点单独，根脉和明点结合，以及极速的禅修方法，这四者中首先是：究竟而言，脐下的根脉四指宽，像卷起来的肠子或自身伸展一样。如果白色具有希望的自性，那么将心专注于此并禅修，就会生起安乐的智慧。如是说。明点单独是：在那根脉中，观想一个中等大小的白色明点，然后将心专注于此，就会生起安乐的智慧。根脉和明点结合是：观想名为“兔子的根脉”，像新月一样，两个灰色的东西之间。将心专注于红色的、像豆子一样的明点上，并禅修，就会生起安乐的智慧。极速的禅修方法是：根脉和明点没有形状和颜色，也不存在于任何地方。像空皮囊一样，与空性一起禅修，就会生起乐明无分别的智慧。同时，直接。上门逐渐向上，然后下门同时是父的权力和母的秘密处所二者结合。也就是，从父的金刚中产生宝珠，即从明点中产生一切安乐，并且母的莲花，像莲花一样产生安乐，但又不被烦恼的污垢所染，必须具备修持这种方法而无有分别。也就是说，如果人的意念高，则不需要分别。如果意念低，则需要十六岁的明妃，具备身语意和行为的四种功德，如续部经文所说的那样圆满。父和母的空密交替，用结合的象征来激励交替。用 ཛཿ （藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jah，汉语字面意思：降临）从肩膀开始抓住，用 ཧཱུྃ་ （藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）拥抱，用 བཾ་ （藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：绑）结合，用 ཧོཿ （藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：喜）移动。像这样，通过四手印嬉戏，父和母的权力结合，安乐摇动的状态是：从所依父和母二者，生起上降和下固的四喜。也就是，所依父是方便的部分，因此与安乐相符。母是智慧的部分，因此与空性相符。因此，瑜伽士真实地见到结合的乐空无二的意义。也就是四喜的
English
It is called the wheel. Also, in the Lamrim Namkod, it is said as follows: The root channel alone, the bindu alone, the combination of the root channel and the bindu, and the very fast meditation method, the first of these four is: Ultimately, the root channel four fingers wide below the navel, like a rolled-up intestine or self-extended. If white has the nature of hope, then by focusing the mind on it and meditating, the wisdom of bliss is born. So it is said. The bindu alone is: In that root channel, meditate on a white bindu about the size of a medium-sized mustard seed, and by focusing the mind on that, the wisdom of bliss is born. The combination of the root channel and the bindu is: Meditate on what is called the "rabbit channel," like a crescent moon, two grayish things in between. By focusing the mind on a red, bean-sized bindu and meditating, the wisdom of bliss is born. The very fast meditation method is: The root channel and the bindu are not formed in shape and color, and do not exist anywhere. Like an empty leather bag, meditate together with emptiness, and the wisdom of bliss-clarity-non-conceptuality is born. Simultaneously, directly. The upper door gradually goes up, and then the lower door simultaneously is the union of the father's power and the mother's secret place. That is, from the father's vajra, a jewel is produced, that is, all bliss arises from the bindu, and the mother's lotus, like a lotus, produces bliss, but is not stained by the defilements of afflictions, so it is necessary to practice this method without distinction. That is, if a person's intention is high, there is no need to distinguish. If the intention is low, then a sixteen-year-old vidya, complete with the four qualities of body, speech, mind, and conduct, as explained in the tantric texts, is needed. The father and mother's secret spaces are intertwined, and the symbol of union is used to stimulate the intertwining. With JAH (Tibetan: ཛཿ, Sanskrit Devanagari: जः, Sanskrit Romanization: jah, Literal meaning: Descend) grasping from the shoulder, with HUNG (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal meaning: Hum) embracing, with BAM (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Literal meaning: Bind) combining, with HOH (Tibetan: ཧོཿ, Sanskrit Devanagari: होः, Sanskrit Romanization: hoḥ, Literal meaning: Joy) moving. In this way, playing with the four mudras, the union of the father and mother's powers, the state of bliss moving is: From the two bases, father and mother, the four joys of ascending and descending and stabilizing are produced. That is, the base, the father, is the part of skillful means, so it is in accordance with bliss. The mother is the part of wisdom, so it is in accordance with emptiness. Therefore, the yogi actually sees the meaning of the inseparability of bliss and emptiness in union. That is, the four joys of
Chinese
如果详细解释生起的方式，首先是上降的喜悦。也就是，从头部大乐轮流出的安乐菩提心之水，降到喉咙是喜悦，在心间是胜喜，在脐间是离喜，从秘密金刚道产生时，体验四喜的究竟，俱生喜。作为所依的菩提心明点停留在与明妃莲花相触之处，明妃的日月与菩提心交合，明点一半漏失一半未漏失，父佛母佛二者的密处互相交融，烦恼于自处解脱，显现世俗乐空的智慧。之后，俱生喜的智慧自性，明点日月二者交融，往返的菩提心返回，融入秘密金刚道口，明点从金刚道向上返回，这是下稳固的喜悦，也就是在脐间稳固是喜悦，在心间是胜喜，在喉咙是离喜，在头顶稳固是俱生喜。那时，十一处全部被光明充满，以其功德，明点遍布并稳固整个身体，不被轮回的过患所染污，是十二不染莲花之地。所有分别念皆是身和智慧的坛城自显，十三字母轮大集圆满。是为定义。正直。如果说此时的方便道在何处宣说，在供养中有外内密三种，这是在秘密供养的时候。坛城有七种，这是在第六菩提心坛城的时候宣说。对于贪欲者来说，除了这个方便道之外，通过闻思修三者的智慧无法断除烦恼。因此，对于贪欲者来说，从一开始就执着于安乐，不舍弃烦恼，于自性清净中最终圆满显现乐空智慧。因此，获得了名为方便道的定义之名。解脱道有两种。计数。教法和，正直。通常，对于道路的主要和次要条件，根据比玛拉米扎的观点，道路的主要因素是补特伽罗，将誓言和行为二者合二为一，分为续部的八种事物。娇慢金刚认为主要的是三摩地。