English
It is necessary to understand how it arises from the wheel of the meaning and how its wisdom manifests. Sixth, in the Olapati it says, "The mind of enlightenment is the six senses, such as the eye." Therefore, the eye sense combined with the channels, winds, and bindus is the purification of the essence of earth. Above the mind, that clear part that appears in this way is free from impurities, and thus the fruit is accomplished as the nature of the essence of earth. At that time, what appears as form is also completely pure, becoming the goddess Form Vajra. The rest should be applied in the same way. Because it is the object to be grasped and the dharma that grasps the subject, the method of combining E-Vam is as before. Therefore, in the Spontaneously Arisen Accomplishment, Lady Lotus also said, "The Buddha nature in the body, cannot attain accomplishment and bliss, the thief who steals the self, has he not committed that sin? These selves to others, in others they are conceived, the thief who steals the self, has he not committed that sin?" And, "The body dwells, not born from the body, the two kinds of conceptions are abandoned, by pervading and being pervaded, truly dwells in all things." It means that the great bliss abiding in the body is indestructible, and all appearances as self and other are conceptions other than one's own mind, which harm the nature of the body and mind being pure by the Buddha nature, thus accumulating sins, which means committing evil deeds. All appearances arise from the power of the mind's imprints, and whatever imprints are in the mind ripen in the body, and by striking at the key point, those imprints are transformed into a method of union. In the Glorious Perfect Union of the Samputa it says, "The Buddha other than the body, is the way covered by ignorance." It is made to have the power of what is said. Acharya Aryadeva also said in the Difficult Explanation of the One Tree, "External nature as such, worship the gods who dwell in the body." And so on, until, "If a mantra practitioner acts externally, in hundreds of millions of kalpas, even if he practices, he cannot accomplish." It means that if one does not understand such an inner Suchness and worships the external gods with attachment, one will not attain accomplishment. Second, there is the purification of the aggregates and elements, the purification of wisdom, and the purification of the channels and elements. All of these
Chinese
所有这些都将在附带中领悟，所以仅展示章节。第一：在《奥拉帕蒂》中说：“如来是色、受、行、识。”在《春之滴》中也说：“色是佛陀毗卢遮那，金刚日是受，识是莲花自在王，同样，行是金刚王，识是金刚萨埵，一切的自性是黑汝嘎。”等等，六蕴、六根、五界等的清净，如《桑布扎》中所说。第二：在《奥拉帕蒂》中说：“五智是如镜智，平等性智，妙观察智，成所作智。”这在“分别念转为五智”的章节中已展示。第三：在《春之滴》中引用《桑布扎》的论典，在第四品中简要展示，在第五、六品中详细阐述的二十四个境，以及脉、界、勇士、勇母等的清净，都已详细展示。因此，所有这些都如上所述，以三种清净的自性完全清净。简而言之，如果不对自心显现的明分进行道用，则会显现为轮回之法。如果将它的自性作为道用，那么在道时也会显现为坛城和乐空双运之相。在果位时，称为基位时的所有自性都显现出来。不清净的法是清净的，自性空性与法身无别，但显现和乐是色身，如果计算所得份额，则那些是各自不同的。应当这样理解。第三：具备四种信，在《秘密真实显明》中说：“从教理生起信，从自身生起信，从他人处生起信，同样对上师生起信。”对教理生起信，是因为它是佛语的密意。对他人处生起信，是因为它是具有经验的导师的次第。对自己生起信，是因为经验立即产生，并且具有那种信心。对上师生起信，是因为是对金刚上师，即具有证悟者生起信心。这些信心以后者为主，在那里面说：那是文字的
English
All of these will be realized incidentally, so only the chapters are shown. First: In the Olapati it says, "The Tathagatas are form, feeling, volition, consciousness." In the Spring Drop it also says, "Form is Buddha Vairochana, Vajra Sun is feeling, Consciousness is Lotus Lord of Dance, Likewise, volition is Vajra King, Consciousness is Vajra Sattva, The essence of all is Heruka." And so on, the purification of the six aggregates, six faculties, five elements, etc., is spoken of as in the Samputa. Second: In the Olapati it says, "The five wisdoms are like mirror-like wisdom, equality wisdom, discriminating wisdom, and accomplishing wisdom." This is shown in the section on "discriminating thoughts transforming into the five wisdoms." Third: In the Spring Drop, quoting the Samputa treatise, the twenty-four places briefly shown in chapter four, and the purification of the channels, elements, heroes, heroines, etc., explained in detail in chapters five and six, are shown in detail. Thus, all of these are completely purified by the nature of the three purities as described above. In short, if the clarity of the appearance of one's own mind is not used as the path, it will appear as the Dharma of Samsara. If its essence is used as the path, then at the time of the path it will also appear as the union of mandala and bliss. At the time of fruition, it is called the manifestation of all the nature of the ground state. Impure Dharmas are pure, and although emptiness of self-nature is inseparable from the Dharmakaya, the appearance and bliss that arise as the Rupakaya are those that are separate if the obtained shares are counted. This should be understood. Third: Possessing four kinds of faith, in the Clarification of the Secret Reality it says, "Faith arises from the scriptures, Faith arises from oneself, Faith arises from others, Likewise, faith arises in the Lama." Faith arising from the scriptures is because it is the intention of the Buddha's words. Faith arising from others is because it is the lineage of experienced teachers. Faith arising from oneself is because experience arises immediately and one possesses that faith. Faith arising in the Lama is because it is faith arising in the Vajra Master, that is, one who possesses realization. The latter of these faiths is the most important, and in that it says: That is the letter of
Chinese
我于唵（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵）！ 牲畜之中，如同兽中之王。 吠陀之中，如同确定之语。 花朵之中，如同巴拉吉达花。 如是说。 信任和一切之中， 上师即是作者。 如是说。 彼之上师亦是金刚阿阇梨。 外在之事，宣说种种事业，以及宣说脉、风、明点等等身体之实相者，是外之上师，乃略说也。 宣说心之实相者，是内在之上师，乃广说也。 略说和广说，是那实相仅示一方，和广为示现的差别。 如是，于彼明示中亦云： 上师有两种，乃因果所生。 因之体性为略说， 果为广说。 略说乃身和语， 广义行事乃心性。 如是说。 二者，道的体性有四次第，以及由此成就果位之方式，成就果位之行持，共三者。 初者，有续之次第，咒之次第，智慧之次第，秘密之次第。 初者，有总义和正文之义二者。 初者，有词义、体性、分类、界限四者。 初者，续是三脉四轮，彼即是修习之次第，故为次第。 二者，是脉之瑜伽。 三者，总的来说，所有圆满次第皆可归纳为具有四种次第之特征。 若依此划分，则有仅修脉，修字，修明点，修风之光芒，以及宝瓶气等仅修风瑜伽，从五者皆具足到二者合一之间。 四者，依靠入中脉、住、融入三种特殊之处，真实生起拙火，在罗玛脉中无法生起之前，都是续的次第。 若能生起，则安立为咒的次第。 二者，正文之义是：（《ཛཾ》（藏文，梵文天城体，梵文罗马拟音，jaṃ，汉语字面意思：藏文种子字）+轮等等），此处具有续之次第特征的圆满次第金刚空行母，以及真实结合之续，以脉续宣说隐藏之义，是此处的续的次第。 观想具有字之四脉轮，首先风于外境
English
I bow to Om! Among livestock, it is like the king of beasts. Among the Vedas, it is like a definite statement. Among flowers, it is like the Parijata flower. Thus it is said. In faith and in all things, the Lama himself is the agent. Thus it is said. That Lama is also the Vajra Acharya. To show the external activities and to show the reality of the body such as the channels, winds, and bindus is the external Lama, which is a brief explanation. To show the very nature of the mind is the inner Lama, which is an extensive explanation. Brief explanation and extensive explanation are the difference between representing only one aspect of that very nature and representing it extensively. Thus, in clarifying that very nature, it is said: There are two kinds of Lamas, who have become the cause and effect. The nature of the cause is briefly explained, the fruit is extensively shown. The brief explanation is the body and speech, the extensive meaning is the mind itself. Thus it is said. Secondly, there are three: the four stages of the nature of the path, how the fruit is achieved from them, and the practice that achieves the fruit. The first is the order of Tantra, the order of Mantra, the order of Wisdom, and the order of Secret. The first has two aspects: the general meaning and the meaning of the text. The first has four aspects: the meaning of the word, the nature, the division, and the boundary. The first is: Tantra is the three channels and four chakras, and since it is the order of meditating on them, it is the order. The second is the yoga of the channels. The third is: in general, all completion stages are included as having the characteristics of the four stages. If divided according to that, there are those who meditate only on the channels, those who meditate on the letters, those who meditate on the bindus, those who meditate on the rays of light of the winds, and those who only practice wind yoga such as the vase breathing, and from having all five to having two combined. The fourth is: relying on the three special features of entering, abiding, and dissolving in the central channel, the heat actually blazes, and until it cannot blaze from within the Roma channel, it is the order of the Tantra. If it can blaze, then it is placed in the order of Mantra. The second, the meaning of the text, is: (《ཛཾ》（藏文，梵文天城体，梵文罗马拟音，jaṃ，汉语字面意思：藏文种子字）+ wheels, etc.) Here, the completion stage Vajra Dakini, which has the characteristics of the order of Tantra, and the Tantra of True Union, explaining the hidden meaning of the root Tantra by the root Tantra, is the order of Tantra here. By meditating on the four root chakras with letters, first the wind is in the external realm.
Chinese
显现五种接近于遣除遍行的征兆。然后显现五种稍微遣除的征兆。最终，四种末端风轮，以及主要进入脐轮的住、止、融三者，依次使诸风逐渐堪能，从而引导各种融乐，并且轮的字清晰显现，这是续部的次第。这种流派中，虽然造了一些名为“字轮”的术语，但此处所说的“字”是什么呢？如果是坚硬的部分，则会变成垢秽之界或脉的种类。如果是清净的精华，则会变成明点或界甘露之轮。如果是风，也会变成风之轮。如果不是脉、界、风，则会变成心，或者变成与有情无关的东西。因此，我们不修习这种流派，而是说风和字是完全一样的。第二，关于咒语的次第，有总义和正文两方面。第一方面包括结合根本论述而对圆满次第生起定解，所修习的拙火的分类，以及由此生起乐空之理。第一方面是：详细内容需要从导师自己的圆满次第三论中了解。此处仅作简要指示。在《春滴》中说：“然后，对于如来任何身之坛城，以及火供、供养、念诵、禅修等仪轨之事，应以与外在相符的内在体性来善加阐述。”这样作了简要指示，并讲述了其中的各种内容。《秘密真实》和《乌拉巴帝次第》第四品中也广泛讲述了开篇的定解。此外，追随《春滴》的语句，在《桑布扎》中详细而完整地讲述了这些定解，例如依靠身坛城来遣除这些风心的修法，以及观想位于轮中央莲花上的日月交合等，这些都显示了在各个脉轮中进行燃烧和滴漏。念诵的定解也是金刚念诵等风的修法。咒语集合的定解中，显示了拙火、风和业印的众多口诀，例如：“三角坛城令人喜悦，金刚拉里显现种种。”等等。特别
English
Five signs appear that are close to eliminating the wandering. Then five signs appear that slightly eliminate. Finally, the four terminal wind-wheels, and the three abidings, stoppings, and dissolutions that mainly enter the navel-wheel, gradually make the winds capable, so that they lead to various bliss, and the letters of the wheel appear clearly, this is the order of the tantras. In this tradition, although some terms called "letter-wheels" have been made, what is this "letter" here? If it is a hard part, it will become the realm of impurity or the type of veins. If it is a pure essence, it will become a bindu or the wheel of nectar of the elements. If it is wind, it will also become the wheel of wind. If it is not veins, elements, and wind, it will become mind, or something unrelated to sentient beings. Therefore, we do not practice this tradition, but say that wind and letter are exactly the same. Second, regarding the order of mantras, there are general meaning and textual meaning. The first aspect includes generating certainty about the completion stage by combining the root explanation, the classification of the tummo to be meditated on, and the way in which bliss and emptiness arise from it. The first aspect is: the detailed content needs to be understood from the three completion stage texts of the teacher himself. Here, only a brief indication is given. In the "Spring Drop" it says: "Then, for the mandala of the body of any Tathagata, and the ritual activities such as fire offerings, offerings, recitations, and meditations, one should explain well with the inner nature that corresponds to the outer." Thus, a brief indication was given, and various contents were explained. The "Secret Truth" and the fourth chapter of the "Olapati Order" also extensively explain the definitive meaning of the introduction. In addition, following the words of the "Spring Drop", the definitive meanings of these are explained in detail and completely in the "Samputa", such as the method of eliminating these wind-minds by relying on the body mandala, and the meditation on the union of the sun and moon residing on the lotus in the center of the wheel, etc., these show the burning and dripping in each of the chakras. The definitive meaning of recitation is also the practice of wind such as Vajra recitation. In the definitive meaning of the mantra collection, many instructions on tummo, wind, and karma seals are shown, such as: "The triangular mandala is delightful, the Vajra Lalli appears in various ways." and so on. Especially