English
It can also be eliminated by defecating and relaxing the anus. Furthermore, the obstacle of wind stagnating in the chakras is that subtle phenomena of obstacles and discomfort arise from the stiffness of the wind. To eliminate it, visualize the winds rising from within the body in the form of rays of light, emanating from the crown of the head, and disappearing into the distant sky, and utter the sounds Ha (ཧཱ་, Devanagari: हा, Romanization: hā, meaning: to shatter) and Hu (ཧ་, Devanagari: ह, Romanization: ha, meaning: to seize). Furthermore, if there is a stabbing pain in the center of the body or above and below, or if there is a stabbing pain in the upper part of the body, such as in the back and front, visualize the vajra cross pressing down from above on the upper and lower parts. If there is a stabbing pain in the front and back, visualize the vajra cross pressing from the inside towards the front. The method of turning the wheel is that if the chest, abdomen, and intestines are painful and uncomfortable, visualize a wheel with an extremely sharp tip, with a color appropriate to the situation. Visualize it spinning violently, becoming larger and larger, with the spokes completely cutting through the body, coming out downwards from the outside of the body, and visualize the lower half of the body being completely cut off. For this, the wind practice is to threaten the place where it hurts. The method of relying on a thread is to visualize that in the place where you are in pain, there is a thread like a ball of yarn, which extends out, and a hole appears in the painful place of the body, and then the thread passes through the hole, with one end initially inside the body, and then rolling outwards like a rolling ball of yarn. Meditate on this repeatedly, and the wind practice is that when the thread goes out from the hole, blow violently from both the nose and mouth. The practice of many holes is to visualize the entire body as being full of holes like a sieve, and with a small excretion, utter the sound "Ha", and visualize the winds emanating from the holes in the form of smoke. The practice without a wheel is to visualize the body from above your genitals to below your throat as a hollow tube, open at the top and bottom, and very tall. If there is pain below the waist due to unconsciousness, diseases that impair the downward-moving function, edema, and cold, etc., visualize countless winds rising from below into your hollow tube-like body, reaching saturation, coming out from the hole at the top, and disappearing into the distant sky, blow violently from both the nose and mouth, and shake your arms violently. Also, if lethargy is severe, or if there is pain above the navel.
Chinese
亦转变。 在此说：梵天等骄慢诸神所敬献之光芒，周遍环绕四方。 以慈悲之分圆满成就之印记未曾衰减。 成为无量有情众生大海之友，施予利益安乐甘露者。 具吉祥大乐金刚之月，于圣地东方山峦之肩上升起。 彼以成就殊胜悉地之百千。 奇妙利益安乐之贤善道途何其多。 融为一体金刚乘之。 二次第瑜伽殊胜之喜宴创造。 此传承之主宰金刚持。 显现为善知识之具喜之名。 彼胜引导者于此雪山之中。 降下前所未有之妙说新甘露。 八万四千法门之。 精华中之最精华。 书写此之善根所获。 愿得双运金刚之身。 如是，此乃总集诸佛之体性，至尊金刚持衮噶宁波之语中所出，释迦比丘益西嘉措所记录。 吉祥！此传承为：祖尔敏巴策旺衮钦，门朗多吉塔，喇嘛智美，拉孜坚赞，阿旺桑丹。祖尔敏以上需于其闻法记录中了解。虽未曾见过亦不了解具六法之引导文，然于十大要点中，如忿怒十尊密集身坛城之时，或于六道时轮金刚之前行时，是否相同？如是阿旺措尼嘉措之语。 校正 吉祥！
English
Also transforms. Here it is said: The light offered by proud gods such as Brahma surrounds all directions. The marks of compassion that are fully accomplished are undiminished. Becoming a friend to the ocean of countless sentient beings, bestowing the nectar of benefit and happiness. The glorious Great Bliss Vajra Moon rises on the shoulders of the eastern mountains of the sacred land. He has attained the supreme siddhi through hundreds of thousands. How many wonderful paths of benefit and happiness are there! Unifying the Vajrayana. Creating the supreme feast of the two-stage yoga. This lineage's master, Vajradhara. The name Kunga, appearing as a virtuous friend. That supreme guide, in this land of snow mountains. Poured down the unprecedented nectar of new eloquence. Of the eighty-four thousand dharmas. More essential than the essence itself. Whatever merit is obtained from writing this. May I attain the united Vajra body. Thus, this is as it came from the words of Jetsun Vajradhara Kunga Nyingpo, the embodiment of all Buddhas, recorded by the Shakya monk Yeshe Gyatso. Mangalam! This lineage is: Zurminpa Tsewang Kunkhyab, Mönlang Dorje Thar, Lama Drime, Lhatse Gyaltsen, Ngawang Samten. It is necessary to understand up to Zurmin in his hearing records. Although I have never seen or understood the guiding text with six dharmas, is it the same as when the ten great points are like the time of the wrathful ten deities' Guhyasamaja body mandala, or during the preliminary practices of the six realms Kalachakra? So said Ngawang Tsoknyi Gyatso. Revised Mangalam!
Chinese
如果到了那个时候，就会变成广大的资粮道。正行四种过失达到自解脱的程度，就会生起加行道暖位的证悟。之后，三身达到自显现的程度，就会到达加行道忍位。果位达到程度，就叫做显宗的初地和密宗的双运成就。大手印自身见修行三方面的各自体验生起，如果行为福德资粮没有圆满，那条道路只是相似的，不是真实的。譬如，前后的客人不能同时邀请，必须一次性前往。如果一个没有准备好，另一个即使一切准备就绪，也必须等待很长时间。同样，如果前行的一切都已完成，本来的庸常之识也已自显，获得了不被散乱所扰的稳固，但是如果没有与见修行三者相应的福德资粮圆满，那么只会产生资粮道小中等的功德。不会产生大功德，比如获得神足四通等。如果二者双运，那么功德也会产生。其中，前行是大乘止观为主。正行时，不作意显现和心，显现为空性，生起微小的明相，对此获得稳固，在座间休息时，到周围去，是为了增长法的显现，是加行道顶位。之后，体验自显现，见到显现为空性，对没有如此证悟的众生生起悲心，是加行道忍位。对此获得稳固而不动摇，也是因为执着心识的分别念显现也止息的缘故，是加行道世第一法。生起果位的证悟，叫做超离心识的双运自显现，是超越声音和分别念的境界，以现量显现实相双运的方式证悟，从获得见道开始，在一切圣地都有，而稳固的程度是事业无碍自显现，要知道那是八地以上清净的三地。如此断除疑惑的回答是至尊多罗那他所说的。吉祥！智慧空行母奈古的灌顶。
English
If one reaches that point, it will become a vast accumulation path. When the four faults of the main practice reach the point of self-liberation, the realization of the heat of the joining path will arise. Afterwards, when the three bodies reach the point of self-manifestation, one will reach the forbearance of the joining path. When the fruit reaches the point, it is called the first bhumi of the sutra path and the accomplishment of union in the tantra path. Even if the individual experiences of the view, meditation, and conduct of Mahamudra itself arise, if the accumulation of merit of conduct is not complete, that path is only similar, not real. For example, guests cannot be invited at the same time, they must go only once. If one is not ready, even if the other is fully prepared, they must wait for a long time. Similarly, if all the preliminaries have been completed, the original ordinary consciousness has also self-manifested, and stability that is not disturbed by distraction has been obtained, but if the accumulation of merit corresponding to the view, meditation, and conduct is not complete, then only the qualities of the small and medium accumulation path may arise. Great qualities, such as obtaining the four miraculous feet, will not arise. If the two are in union, then that quality will also arise. Among them, the preliminary is mainly the great vehicle's calm abiding. During the main practice, not paying attention to appearance and mind, appearance is emptiness, and a small clear appearance arises. Gaining stability in this, and going around during meditation breaks is the peak of the joining path for the sake of increasing the appearance of Dharma. Afterwards, the self-manifestation of experience is seeing that appearance is emptiness, and compassion arises for sentient beings who have not realized this, which is the forbearance of the joining path. Gaining stability and immovability in this is also the reason why the manifestation of the mind's conceptual thoughts is also stopped, which is the supreme Dharma of the joining path. The arising of the realization of the fruit, called the self-manifestation of union beyond mind, is the state of transcending the realm of sound and conceptual thought, and realizing the union of reality in the way it manifestly appears. From the attainment of the path of seeing onwards, it is present in all the noble bhumis, and the degree of stability is the unobstructed self-manifestation of activity, which should be known to be the three pure bhumis above the eighth bhumi. Thus, the answer to cutting off doubts is what the venerable Taranatha said. Mangalam! Empowerment of Niguma, the wisdom dakini.
Chinese
大小灌顶之前行法，分为十种和五种的差别。 顶礼 गुरु(藏文，梵文天城体，梵文罗马拟音，汉语字面意思：གུ་རུ，गुरु，guru， गुरु，上师)。 智慧空行母奈古玛所传的大小灌顶，为了接近所需的前行，宣说十种和五种的差别。 所谓前行十法，即调整发心，皈依发心，生起欢喜，之后祈请，布施恩惠，劝请听闻，行持五支，受持律仪，宣说秘密而降智慧。 此处将调整发心作为支分，皈依和发心分别计数，也有作为十法的场合，但意义相同。 一些古籍中，没有生起欢喜，而是分别作赞叹和宣说秘密。 在这里按照卓衮·桑吉顿巴的文字来做。 其中第一，调整发心是： 如今我们获得了难得的暇满人身。 值遇难得的佛陀的珍贵教法，特别是值遇甚深的密咒乘，此时若精进修法，连无上的佛陀也能成就，更何况世间和出世间的其他圆满。 然而，如今若不精进修法，以后仅仅获得人身也难得。 若未得人身，则没有修法的机会。 若不修法，则不可能从轮回的痛苦中解脱。 仅仅获得一次人身也没有利益，必定会死，迅速会死，何时死也不确定，死亡无论如何也无法避免。 死后若无依无靠，只有自己知道，即使与现在的冤亲债主、受用、今生的显现全部分离，心也不会无依无靠。 以前所造的罪业，不会像今生的受用一样被抛弃在身后。 受业力支配，只能投生于六道中的任何一道。 无论投生于何处，都是痛苦的自性。 那个痛苦也无有穷尽，难以解脱，如同大海一般，必须从中解脱。 自己一个人解脱也没有利益，要发起愿望，心想必须让一切众生都解脱。 这样说。 第二，皈依和发
English
The difference between the ten and five preliminary practices for the major and minor empowerments. Namo Guru. To explain the ten and five preliminary practices that are closely needed for the major and minor empowerments transmitted from the wisdom dakini Niguma. The ten preliminary practices are: adjusting the intention, taking refuge and generating bodhicitta, generating joy, then supplicating, bestowing grace, advising to listen, performing the five branches, taking vows, proclaiming the secret and descending wisdom. Here, adjusting the intention is made a branch, and taking refuge and generating bodhicitta are counted separately, so there are times when it is made ten, but the meaning is the same. In some old texts, without generating joy, praise and proclaiming the secret are done separately. Here, it is done according to the writings of Drogon Sangye Tonpa. The first of these, adjusting the intention, is: Now we have obtained the precious human body of leisure and opportunity, which is difficult to obtain. It is not difficult to attain even the unsurpassed Buddhahood if we strive in the Dharma at this time when we have met the precious teachings of the Buddha, which are difficult to meet, in general, and especially the profound Mantrayana. What need is there to mention other worldly and transmundane perfections? However, if we do not strive in the Dharma now, it will be difficult to obtain even a human body later. If we do not obtain a human body, we will not have the opportunity to practice the Dharma. If we do not practice the Dharma, it is impossible to be liberated from the suffering of samsara. It is not beneficial to obtain a human body only once, we will definitely die, we will die quickly, we do not know when we will die, and death cannot be avoided in any way. If we die and go without support, only we will know, even if we are separated from all the appearances of this life, such as enemies, friends, possessions, and enjoyments, the mind will not go without support. The sins we have committed in the past will not be abandoned behind us like the enjoyments of this life. Under the power of karma, there is no choice but to be born in one of the six realms. Wherever we are born, it is only the nature of suffering. That suffering is also endless and difficult to escape, like an ocean, so we must definitely escape from it. It is not beneficial for oneself alone to be liberated, so generate the intention to liberate all sentient beings. Say this. Second, taking refuge and generating bodhicitta.