English
Without doing those, please fully bestow all the empowerments. If you wish to bestow each of the ten precepts (Bka' bcu) at the appropriate time, first fully bestow the four empowerments of the five deities of Chakrasamvara. At the end of the common preliminaries and the refuge and bodhicitta, since it is the way to rely on the yidam, bestow the samadhi empowerment of the five deities of Chakrasamvara. Although the six dharmas and ten precepts (Chos drug bka' bcu) are not included, the samadhi empowerment of the five tantra classes also seems to be done at the discretion of the dakini guidance. After the preliminary guidance is finished, at the time when the tummo guidance has not yet started, especially bestow the oral instructions of tummo. Between tummo and illusory body, especially give the oral instructions of illusory body. Between that and the dream yoga guidance, especially give the oral instructions of dream yoga. Between that and the light guidance, there is no difference in especially giving the oral instructions of light. In this extensive discussion, regarding the great empowerment mother of the illusory body, some say that the mixture is right in the middle of the illusory body mandala, so it is done at the discretion during the practice of dream yoga. Some say that it is the end of the mixture, so it is done at the end of the actual practice of light, and even if there is not much difference, the latter is considered more appropriate. Similarly, the special oral instructions of transference of consciousness and bardo are also given at the beginning of their respective guidance, with no difference. The common oral instructions of transference of consciousness and bardo, although they can be done on various occasions, it is best to do them at the end of the bardo guidance. In my opinion, the samadhi empowerment of the five deities and the samadhi empowerment of the five tantra classes, it is best to make one of them the end of all empowerments. Regarding the ten oral instructions of the six dharmas, there are two oral instructions for opening the door of blessings, two oral instructions for entering the womb of blessings, and six oral instructions for the main pillar of blessings. The middle two are called common oral instructions, and the latter six are considered special oral instructions, which is undisputed. Regarding the identification of the first two, some consider them to be a collection of the empowerments of the five deities of Chakrasamvara and the five tantra classes. Among those who think so, some are unaware that there is a detailed empowerment of the five deities of Chakrasamvara, and some are empowering without clarifying the main points of the mandala ritual.
Chinese
似乎是不懂如何做。其他一些人说，五尊本尊的灌顶，虽然是尼古玛派的成熟灌顶，但不是六法特有的，所以不算作“噶举”。总之，后来实践这个的人很少。原因是这样的：在卓贡仁波切之后，包括三位智者和他们的亲传弟子在内，这个法门曾经盛行，也创作了一些如《供养鬘》之类的辅助仪轨。但因为仪轨本身简单，而且倾向于其他论典，容易实践，所以似乎没有写得很清楚。其中，总的来说，智者衮奴珠，因为没有进行外坛城合一的广大灌顶，所以似乎不允许大手印和六法等。似乎也做了很多保密。其他两位智者虽然没有自己保密，但实践方式也类似。即使如此，后来的修行者们普遍忽略了这个。除了花费数年时间准备，秘密布置坛城，偶尔授予这个五部续的大灌顶之外，因为无法立即进行圆满四灌顶，所以如果自己或他人能事先获得任何一个广大的灌顶是最好的。否则，其他广大的成熟灌顶根本没有出现，甚至连五尊本尊的成熟灌顶都没有做，就出现了传授引导的习惯。从那以后，由于上师法的力量，对广大五尊本尊的追求不太重视，这似乎是个缺点。那是因为不懂得如何做，不得不算作六法的“噶举”之列，只是用那个代替了广大五尊本尊的灌顶而已。此外，在这个智慧空行母的法门中，六法本身就是道的支柱和根本，所以不要误以为是共同的成熟灌顶，或者与六法的支柱相违背。因此，加持开门的两种传承是，胜乐金刚五尊本尊的大灌顶和小灌顶。五部续主要汇集的灌顶是，授予本尊，所以普遍与所有黄金法都有关联，但不属于二十五部论典本身。这样，六法本身就是以这种方式进行广泛的支分，第二种是共同的简略方式，是加持开门的幻身灌顶。
English
It seems they don't know how to do it. Some others say that the empowerment of the five deities, although it is the ripening empowerment of the Niguma tradition, is not specific to the Six Dharmas, so it is not counted as "Kagyu." In short, few people practiced this later on. The reason is this: After Drogon Rinpoche, during the time of the three scholars and their direct disciples, this practice was prevalent, and some supplementary rituals such as the "Offering Garland" were composed. However, because the ritual itself is simple and tends to other treatises, and is easy to practice, it seems that it was not written very clearly. Among them, in general, the wise Könnü Drup, because he did not perform the extensive empowerment of the outer mandala as one, it seems that he did not allow Mahamudra and the Six Dharmas, etc. There seems to have been a lot of secrecy as well. The other two scholars, although they did not keep it secret themselves, the practice was similar. Even so, later practitioners generally overlooked this. Apart from spending many years preparing and secretly arranging the mandala, and occasionally bestowing this great empowerment of the five tantras, because they were unable to immediately perform the complete four empowerments, it is best if oneself or others can obtain any of the extensive empowerments beforehand. Otherwise, other extensive ripening empowerments did not appear at all, and even the ripening empowerment of the five deities was not done, and the habit of giving instructions arose. Since then, due to the power of the Guru Dharma, the pursuit of the extensive five deities has not been emphasized, which seems to be a shortcoming. That is because they don't know how to do it, and they have to be counted among the "Kagyu" of the Six Dharmas, just replacing the extensive empowerment of the five deities with that. Furthermore, in this wisdom dakini tradition, the Six Dharmas themselves are the pillar and root of the path, so do not mistakenly think that it is a common ripening empowerment, or that it contradicts the pillar of the Six Dharmas. Therefore, the two transmissions of the blessing opening the door are the great and small empowerments of the Chakrasamvara five deities. The empowerment of the five tantras mainly collected is the entrustment of the Yidam, so it is universally related to all golden dharmas, but it does not belong to the twenty-five treatises themselves. In this way, the Six Dharmas themselves are done in this way with extensive branches, and the second is the common abbreviated way, which is the illusory body empowerment of blessing opening the door.
Chinese
仅仅汇集于此。虽然现在大多数都在效仿，但若将其他教诲作为引导的开端则更好。不需要修习二种等组成部分。要完整地进行引导和专注的正文。第三，毫无遗漏地汇集要义，必须授予幻身大权。这种引导方式分为前行和正行两种。第一是净化业障的阿字空轮，即一次专注。虽然需要先进行皈依和发心，但不单独引导专注。正行包括六法。对于拙火，前行是身体要点火焰空轮，正行是将拙火作为食物食用，之后请求受生之灌顶，即三次专注。对于幻身，自身是显空本尊身，一切显现都作为幻化的道用，将六道视为幻化显现，这是三次专注。对于把握梦境，自身把握明点四灌顶之要点，以及有分别的道用两种。修习时，可以任选一种结合。虽然说“一个即可”，但要结合心的身体修习和意愿修习两种。从境相中，明点使境相清晰显现。梦境的引导分为根本章节、把握、修习、境相四部分，共有五次专注。在光明之际，放下无常的悲伤和对上师的虔诚，作为座间的前行。将方便道自光、行为誓言物、道用等作为座间的行为。虽然说要修习所把握的三个对境中的任何一个，但只将对上师的把握作为实修的核心。如此，光明的引导包括把握和融合。融合包括明空融合和日夜融合。简而言之，明空融合、日夜融合，光明有三次专注。对于迁识，是智慧星窗，即一次专注。对于中阴，将胜者报身道用和无误要点二者合并，成为一次大专注。如此，六法汇集共有十七次大专注。将要点提炼到核心，即一次座垫，将另行讲解。如此，空行母之语的精华，甚深要义上师的口诀宝瓶，即使有诸多文字记载，对于那些。
English
It is gathered only in this. Although most are imitating it now, it is better to take other teachings as the beginning of guidance. There is no need for the two practices and other components. The guidance and the main text of focus should be done completely. Third, to gather the essential points without omission, the great empowerment of illusory body must be conferred. This method of guidance is divided into preliminary practices and main practices. The first is the purification of obscurations, the empty wheel of the letter A, which is one focus. Although refuge and bodhicitta should be done first, the focus is not guided separately. The main practice includes the six dharmas. For tummo, the preliminary practice is the essential body posture of the fire wheel, the main practice is eating tummo as food, and then requesting the empowerment of existence, which is three focuses. For illusory body, one's own body is the empty form of the deity, whatever appears is taken as the path of illusion, and the six realms are seen as illusory appearances, which are three focuses. For grasping dreams, one's own grasping of the essential points of the four empowerments of bindu, and the two ways of taking the path with conceptualization. For practice, either one can be combined. Although it is said "one is enough", the practice of the body of mind and the practice of intention should be combined. From within the appearance of objects, the bindu clarifies the appearance of objects. The guidance of dreams is divided into the root chapter, grasping, practice, and the appearance of objects, with five focuses in total. In the case of clear light, letting go of impermanent sorrow and devotion to the guru is the preliminary practice of the session. Taking the path of skillful means, self-radiance, the behavior of samaya substances, and the path of knowledge as the behavior of the session. Although it is said to meditate on any of the three objects of grasping, only the grasping of the guru is made the core of practice. Thus, the guidance of clear light includes grasping and blending. Blending includes blending clarity and emptiness, and blending day and night. In short, blending clarity and emptiness, blending day and night, clear light has three focuses. For transference of consciousness, it is the star window of wisdom, which is one focus. For bardo, combining the path of the victorious enjoyment body and the unerring essential points becomes one great focus. Thus, the condensed six dharmas have seventeen great focuses. Refining the essential points to the core is one seat, which will be explained separately. Thus, the essence of the dakini's speech, the profound meaning of the guru's oral instruction vase, even though there are many written records, for those.
Chinese
不要依赖（他人）。口耳相传的红色引导没有中断，铭记于心之后，如果能指出古老文献中来源可靠的隐藏之处，那就是智者。一般来说，如果没有持续的经验，仅仅依靠形式上的安排又有什么用呢？上师的加持和经验的传承，铭刻于心至关重要。如是，甚深道那若六法的次第，无有广略、隐晦错乱地编排，也是由多罗那他所作。 愿一切吉祥！
English
Do not rely (on others). The oral tradition of the red guidance has not been interrupted. After engraving it in your mind, if you can point out the hidden places of the original source documents, then you are a wise person. In general, if there is no continuous experience, what is the use of relying solely on formal arrangements? The blessing of the Guru and the continuation of experience are very important to be engraved in your mind. Thus, the order of the profound path of Niguma's Six Dharmas, without any broad or concise, hidden confusion, is also compiled by Tāranātha. May all be auspicious! Here, the essence of the five tantra classes, the essence of Niguma's Six Dharmas is collected. This essential practice is divided into two parts: preliminary practices and main practices. The first is divided into common preliminary practices and uncommon preliminary practices. Common preliminary practices: refuge, bodhicitta. Uncommon preliminary practices: purification practice of A and emptiness. The first is: In the space in front, on the vast and wide precious throne supported by eight great lions, on the seat of various lotuses, suns and moons, the essence is the kind root Guru, the image is Vajradhara, the body is blue, one face, the two hands hold the vajra and bell crossed at the heart, the legs are in vajra posture, the body is adorned with marks and examples, decorated with silk celestial garments and jewels, imagine that he looks at me with a happy and smiling face. In front of him, I and all sentient beings of the six realms generate the mind of refuge, with a heart of trust, no matter what kind of suffering or happiness occurs, think "Guru, you know it yourself", thus, with sentient beings as infinite as space, take refuge in the root Guru who is the collection of all refuges. Recite this seven times, etc., as much as possible. The Vajradhara Guru in front, transforms into light and gradually dissolves into oneself, contemplate that the Guru's mind and one's own mind are inseparable, like water entering water, in this state, relax and abide. The generation of bodhicitta is: sentient beings as infinite as space, none of them have not been my loving parents. I shall place these beings in the state of union Vajradhara. After generating this mind, recite from the mouth: sentient bein