English
To liberate body and mind in accordance with one's own mind through the essential instructions of the upper and lower methods, the crown chakra of great bliss, the throat chakra of enjoyment, the heart chakra of dharma, and the navel chakra of emanation, these four chakras each possess their own inherent bindu bodhicitta, and through the power of meditating on the means of restraining one's own bindu, including the whirling methods, the wisdom of bliss and emptiness arises. For example, distinguishing by the different behaviors of how the bodies of the two realms are formed, first, abiding by fully taking on the body of the desire realm, from the womb, name and form and the six sense sources arise in sequence, and the manner in which the form realm is born miraculously and the six sense sources mature completely, the upper gate gradually appears and the lower gate appears simultaneously, like this. The second explanation has three aspects: enumeration. First is gradual, and correct. ཤིཿར་ (Tibetan, Devanagari, śira, head) is the channel, ཙཀྲ་ (Tibetan, Devanagari, cakra, wheel) is the wheel, ཨ་ཤ་ (Tibetan, Devanagari, aśa, part) and, ཡ་མོ་ཆ་ (Tibetan, Devanagari, yāmauca, a pair) are six, the causal wheels are four, the conditional wheels are two, making six in total. First, the causal wheels are: the navel chakra of emanation, in the center of the sixty-two petals, the bindu ཨ་ཐུང་ཤད་ (Tibetan, Devanagari, a thuṅ śad, short A dot) exists in that shape, in the center of the heart chakra of dharma with eight petals, the bindu ཝྂ་ (Tibetan, Devanagari, vaṃ, Vam) is in that shape, in the center of the throat chakra of enjoyment with sixteen petals, the bindu ཨཱྂ་ (Tibetan, Devanagari, āṃ, Ah) is in that shape, in the center of the crown chakra of great bliss with thirty-two petals, the bindu ཧྂ་ (Tibetan, Devanagari, haṃ, Hang) exists. The two conditional wheels are: at the triple junction, the fire wheel is རྂ་ (Tibetan, Devanagari, raṃ, Ram), and at the perineum or crotch, the wind wheel is ཡྂ་ (Tibetan, Devanagari, yaṃ, Yam). When the yogi meditates, from the gathering of the lower winds, liberation comes from the inherent letter ཡྂ་ (Tibetan, Devanagari, yaṃ, Yam), that is, the wind rises upward, striking the རྂ་ (Tibetan, Devanagari, raṃ, Ram) at the triple junction. This ignites the fire of ཨ་ཐུང་ (Tibetan, Devanagari, a thuṅ, short A), the spark enters the channel Avadhuti, and relying on it, the bindu of the navel chakra, the parts frozen by conceptual thought, melt. Then, in sequence, the bindus of the heart, throat, and crown chakras, the parts frozen by conceptual thought, melt. The rays of light from the bindus emanate from the crown, offering the offering of bliss and emptiness to the Tathagatas of the ten directions, the Tathagatas engage in union, the stream of nectar of bodhicitta wisdom.
Chinese
击中汇聚于顶轮的明点。融化为光，遍布全身。观想如装满酥油的皮囊一般。由此，生起四喜的差别，是下门的前行或组成部分。第二，同时，正直。上门次第，那先发生，之后下门同时，是父亲的秘密权力和母亲的秘密处所二者结合。也就是，父亲的金刚宝形状，或者金刚明点生起一切安乐，故为宝。母亲的虚空莲花形状，或者生起安乐时未被烦恼垢染，故为水生，即莲花。那二者堪能且具足，明妃年满十六岁时，身体结合的方法，语言表示的方法，心入定禅修的方法，行为的功德和四续经文口诀中所说的那样圆满时，父亲和母亲的虚空秘密互相加持，以结合的表示互相催促时，匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）从肩膀开始，吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）拥抱，邦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）结合，霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）摇动，像那样以四手印嬉戏后，父亲和母亲的权势结合而安乐摇动的状态是，所依父亲和母亲二者由此生起上降和下固的四喜，那也是，所依父亲是方便的部分，因此与安乐相符。母亲是智慧的部分，因此与空性相符，父亲和母亲结合，方便和智慧无别的乐空之义，是自证的现量见到。那也是，详细讲述四喜的生起方式，第一是上降的喜，也就是菩提心的安乐水流从顶轮大乐轮降至喉咙而喜，心间胜喜，脐间离喜，秘密金刚道产生之时，四喜的究竟，体验俱生喜的四喜究竟，所依菩提心明点停留在母亲莲花接触之处，母亲的太阳与菩提心相遇，明点一半流失一半未流失，父亲和母亲二者的秘密脉相互混合，烦恼于自处解脱，显现世俗乐空的智慧。之后是俱生喜的智慧
English
Striking the bindu gathered at the crown of the head. Dissolving into light, pervading the entire body. By meditating as if it were a leather bag filled with ghee. Thus, the distinctions of the four joys arise, being the preliminary or component of the lower gate. Second, simultaneously, upright. The upper gate sequentially, that occurs first, and then the lower gate simultaneously, is the union of the father's secret power and the mother's secret place. That is, the father's vajra jewel shape, or the jewel because all bliss arises from the vajra bindu. The mother's space lotus shape, or the lotus because it is not stained by the impurities of afflictions when bliss arises, thus being aquatic. When those two are capable and endowed, when the consort is sixteen years old, the method of physical union, the method of verbal signs, the method of meditating on mental samadhi, the qualities of conduct, and when it is complete as explained in the four tantras, agamas, and instructions, the father and mother's space secret are blessed in union, and when urged mutually with the signs of union, Dzaḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) from the shoulders onwards, Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) embraces, Baṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) binds, Hoḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) moves, thus, after playing with the four mudras, the manner in which the father and mother's powers unite and bliss moves is, the basis, the father and mother, from that, the four joys of ascending and descending arise, and that is also, the basis, the father is the aspect of skillful means, therefore it is in accordance with bliss. The mother is the aspect of wisdom, therefore it is in accordance with emptiness, the father and mother unite, the meaning of bliss and emptiness inseparable from skillful means and wisdom, is the direct perception of self-awareness. That is also, explaining in detail the manner in which the four joys arise, the first is the joy of ascending, that is, the stream of bliss of bodhicitta descends from the wheel of great bliss at the crown of the head to the throat, hence joy, supreme joy in the heart, separation joy in the navel, when it arises from the secret vajra path. Experiencing the ultimate of the four joys, the ultimate of the four coemergent joys, the basis, the bindu of bodhicitta lingers at the place where the mother's lotus touches, the mother's sun meets the bodhicitta, half of the bindu is lost and half is not lost, the secret channels of the father and mother mix with each other, afflictions are liberated in their own place, and the wisdom of conventional bliss and emptiness manifests. After that is the wisdom of coemergent joy.
Chinese
其自性明点日月二者相合，菩提心往返收回，融入秘密金刚的莲苞中。明点从金刚道向上返回，是下稳固无漏之喜。脐间稳固为喜，心间为胜喜，喉间为离喜，顶轮稳固为俱生喜。此时十一处圆满光明地。以其功德，明点遍布全身且稳固，不为轮回的过患所染。十二莲花眼，一切分别念显现为身与智慧的坛城，十三字母轮大集圆满。三、释词。说。此方便道于何时宣说？于外内密三供养中，第三密供养时宣说。《秘密心髓》中说：于明妃或加持时，如将三千芥子置入，从法界迎请坛城供养，欢喜而成就之胜妙誓言，以大自在供养，令诸佛坛城无余欢喜，三界一切有情，皆充满大乐。如是说。第六坛城菩提心坛城时宣说。彼经中说：极微细之胜妙誓言，于大手印之掌中，彼殊胜之心坛城，当为四指之量。如是说。坛城当为一指之量。如是说。对于贪执者，除了此方便道之外，以闻思修之智慧，不能生起烦恼贪执之念。因此，最初于安乐中，心不舍安乐，不舍烦恼，烦恼贪执自净，最终现证乐空之智慧，故得名为方便道之释词。又于科局中说：为入及得故说为道，为救度二者故安立，能作事业故至道之边际。如是说。二、解脱道有二。数。第一为教法，说。随顺般若波罗蜜多道的解脱道者，作为道之主要及成就彼之方便支分条件，见、行
English
Its essence, the bindu, is the union of the sun and moon, the returning and drawing back of the bodhicitta, merging into the secret vajra lotus bud. The bindu returning upwards through the vajra path is the unwavering, uncontaminated bliss below. Steadfastness at the navel is joy, at the heart is supreme joy, at the throat is joy without separation, and steadfastness at the crown is coemergent joy. At that moment, the eleven places are perfected as the ground of all-pervading light. Through its merits, the bindu pervades and stabilizes the entire body, unsoiled by the faults of samsara. Twelve, with lotus eyes, all conceptual gatherings appear as the mandala of body and wisdom, and thirteen, the great assembly of the wheel of letters is perfected. Three, the etymology. Explanation: When is this skillful means path explained? It is explained during the third secret offering among the three offerings of outer, inner, and secret. In the Secret Essence, it says: "To the radiant consort or blessing, like placing three thousand mustard seeds, inviting and offering the mandala from the expanse, the supreme samaya that is pleased and accomplished, with the great self-mastery offering, pleasing all the Buddha mandalas without exception, all beings in the three realms will be filled with great bliss." So it is said. The sixth mandala, the bodhicitta mandala, is explained at that time. In that very text, it says: "The extremely subtle supreme samaya, in the palm of the great mudra, that sacred heart mandala, should be the measure of four fingers." So it says. "The mandala should be the measure of one finger." So it says. For those with attachment, apart from this skillful means path, the three wisdoms of hearing, thinking, and meditating on the path of liberation will not eliminate the afflictive emotions of attachment and conceptualization. Therefore, from the beginning, in bliss, the mind does not abandon bliss, does not abandon afflictions, and afflictive emotions of attachment and conceptualization are self-purified, ultimately directly realizing the wisdom of bliss and emptiness, hence it obtains the name of the etymology of the skillful means path. Moreover, in the outline text, it says: "Because of entering and obtaining, it is called the path, it is established for liberating the two, because it can accomplish the task, it reaches the edge of the path." So it is said. Two, the path of liberation has two aspects. Enumeration: First, the teachings, explanation: The path of liberation that follows the path of the Perfection of Wisdom, as the main path and the supporting conditions for achieving it, view, conduct.
Chinese
菩提心。即于彼（中说）：依于闻思而达见究竟。如是。第二，道之五心者，出自二十一界：坏与起与住，愿菩提心也。动与生与起与住。如是所说的五种意义中，第一种是：于修持道之方便道时，从脉轮处明点开始稍微动摇时，安乐以开始升起的方式存在，所以是动摇升起菩提心。第二种是：前一个安乐坏灭时进入后一个，是坏灭进入菩提心。第三种是：身体的脉和明点各自安住于自处，安乐也安住于自处，是安住菩提心。第四种是：缘于先前的安乐而希愿后面的安乐，是希愿菩提心。第五种是：明点从金刚顶端向外走，以及从莲花花蕊处向内来，是去来菩提心。如果道的自性是五心，那么行者自己由什么来做呢？从五心生起的根本之角度来说是行者，从生起者自己的角度来说是道的自性。之后，当手印的开展达到究竟时，无分别地修持方便解脱的五心，从而使道达到究竟。第二，解释分为二：主要和，辅助。第一部分分为二：计数。第一，指示，和正直。此处，导师佛密将三摩地作为主要，并且，为了进入密咒摩诃瑜伽解脱道之门的一切众生的利益，也应努力修持作为道之主要或殊胜的三摩地，如同先前方便道有次第和顿悟两种方式一样，在此解脱道的三摩地也应了解为次第和顿悟两种。第二，解释分为二：计数。第一，顿悟者，和正直。顿悟者是智慧超群，具有摩诃觉悟之分的瑜伽士们，从一开始就对三真谛无分别的见解顿悟于心，并安住于此，轮回涅槃无二清净为空性，觉悟显现为光明，心无分别之义，对于此，次第的那个定，一切