English
The six seem to be an explanation of unified meaning. Even in the six yogas of the inner path, there are those of arising stage only, those of completion stage only, and those of both. Here, it seems to be the source of the six yogas of Kalachakra and the means of union. The understanding of the six Kalachakra yogas does not seem to be complete either. Regarding the arising of the dependent elements of the sense fields, and saying that the sense fields have similarities, it is only a slight similarity in words. If the collection of the dependent cannot be a reason for the collection of the support, then it is even more uncertain that they can be collected because they are similar. The external Tirthikas do not think so, because the elements are the only ones, so there is no arising and gathering. Regarding the six Kalachakra yogas, there is no term for gathering the objects inward, and it is not considered that the sense fields will be gathered inward from the cause of gathering the elements inward. The term thirty-six realms is also not found in the mantra transmissions and medicines of the external Tirthikas, but it is found in the inner path. Saying that gathering the essence can gather the dross is unreasonable no matter who says it. Before attaining high realization, the essence is only hidden, how can it be gathered? Because it arises in the lineage from the beginning of the union sequence, therefore, here, gathering the essence can gather the dross is taken as the literal meaning of the union sequence. In general, what is the need to gather the essence from the outside to the inside, and to gather the dross to the inside? What are the benefits? There is a saying about the essence of the senses and bindus, what is the essence and what is the dross? Regarding the way the five elements produce the dross of the realms, listing yawning, hunger, numbness, fatigue, sleep, watching and listening, singing and dancing, walking and standing, etc., is a foolish expression, because those are only expressions of actions, and like flesh and blood in the body, they cannot exist as realms. If the elements and those are combined, it may show that it is the function of the elements, but it will not become a realm. The thirty-six realms are the realms of the body, and the meaning of the realms is not the meaning of cause and the meaning of Dharmadhatu. Although it is the realm of the time of the channel-realm-wind, if those are such realms, then bile, phlegm, etc.
Chinese
就像存在于身体各部分一样，如果说打哈欠、饥饿和睡眠等存在于身体各部分，那么它们在哪里呢？实际上，这里将唾液和口水区分开来，将饥饿和空腹区分开来，将看和听等，以及见和闻等分别计数，并将众多的知识种类计入身体的“khams”（界、要素），这是没有真正智慧的说法。产生、收集、伸展、收缩四种作用等，仅仅是安立在无实体的状态上，也计入身体的“khams”，这纯粹是愚蠢的标志，如果这样，那么生老病死、人和词语等也将变成身体的“khams”了。即使那是真的，如果认为这是重复外道之说，那么外道学者们不可能那样认为，所以这是虚假的。问你，如果要计数身体的“khams”，为什么不计数所有“khams”的根本——精液和卵子呢？似乎认为那两者是精华，但瓦罐已经破裂损坏了。白色和红色两种有精华、中等和糟粕三种，其中显现的这些是糟粕。尿液和粪便等也不仅仅是糟粕，也有相当多的精华。之前写的偈颂中，说从五大产生意，这成了顺世外道的观点。这种从五大产生意，从意产生感官的宗义，无论在外道六师、裸体外道还是佛教徒中，都没有，请明白！而且，除了顺世外道之外，其他外道大多不使用五大为五“khams”的术语。有一种说法是“khams”表示种类。虽然有医药、工巧、声明等的许多分类，但这些和那些不一样。说拙火之火焚烧糟粕的“khams”，精华的“khams”束缚，以及使之成熟的“khams”，这也是虚假的。在外道中，佛教徒有另一个与“拙火”一词意义不同的名称和含义。这里不谈论那个。任何地方都没有“拙火”这个术语。“焚烧”这个词，在《喜金刚》中说：“焚烧五如来”，这是不理解经文的意义而随意比附。就像“用永仲剑砍断父亲的脖子”这个例子一样。所谓“焚烧”，其含义是本无须焚烧，是密续的隐语。
English
Just like existing in the various parts of the body, if yawning, hunger, and sleep, etc., are said to exist in the parts of the body, then where are they? In reality, here saliva and mouth water are distinguished, hunger and emptiness are distinguished. Counting seeing and hearing, etc., and seeing and hearing, etc., separately, and counting numerous kinds of knowledge into the body's "khams" (element, constituent), this is a statement without true wisdom. The four actions of generating, gathering, extending, and contracting, etc., are merely established on non-substantial states, and counting them as the body's "khams" is purely a sign of foolishness. If so, then birth, old age, sickness, death, people, and words, etc., would also become the body's "khams." Even if that were true, if one thinks that this is repeating the words of non-Buddhists, then non-Buddhist scholars would not think that way, so this is false. I ask you, if you are going to count the body's "khams," why not count the root of all "khams"—semen and eggs? It seems that you think those two are essence, but the earthenware pot is already broken and damaged. The two, white and red, have three aspects: essence, intermediate, and dregs. Among them, these manifestations are dregs. Urine and feces, etc., are not just dregs, but also have quite a bit of essence. In the previously written verses, saying that mind arises from the elements has become the view of the Charvakas. This kind of tenet that mind arises from the elements and sense faculties arise from mind does not exist in any of the six non-Buddhist teachers, the naked ascetics, or the Buddhists. Please understand! Moreover, apart from the Charvakas, most other non-Buddhists do not use the term five "khams" for the five elements. There is one meaning of "khams" that refers to kind. Although there are many classifications in medicine, crafts, grammar, etc., these are different from those. Saying that the fire of tummo burns the "khams" of dregs, that the "khams" of essence binds, and that the "khams" that ripens, this is also false. In non-Buddhist systems, Buddhists have another name and meaning for "tummo" that is different. I will not discuss that here. The term "tummo" does not exist anywhere. The word "burn" is used in the Hevajra Tantra, saying, "Burn the five Tathagatas." This is applying analogies without understanding the meaning of the scriptures, like the example of "cutting off the father's neck with the Yungdrung sword." The meaning of "burn" is that there is no need to burn, it is a coded word in the tantra.
Chinese
那些是，不做燃烧的名词和意义。说精液成熟，似乎是指稀薄的变得浓稠。束缚界，虽然是束缚所有精华和糟粕，但这里说束缚精华的方式，似乎有一种奇妙的方法可以把糟粕排出体外。这里说束缚精华，仅仅理解为不把界明点抛到身体之外，似乎没有产生更深的理解。稍微说一下，情况就清楚了。还有，这些各自在收集的语境中出现，有时也很不恰当。如果按照这句诗的字面意思，从寂静中产生的禅定是专注的。反复习惯于三摩地，这样就没有区分禅定和三摩地，顺序也乱了，在追忆之后进行禅定等等，很混乱。时轮六支瑜伽的禅定是在各自收集圆满时次第产生的。那么，从《俱舍论》等中所说的从寂静中产生的第一个禅定，具备五支，是否与此相同呢？所以，这里也说是从寂静中产生的。如果认为两者相同，那就是胡思乱想。在外道教义中，也没有从寂静中产生的说法，所以说这句诗是外道教义也是谎言。总的来说，干巴巴的自宗派对止观的粗略解释，也很难理解佛经的禅修意义，而有证悟的已婚者的口语，以及与唢呐一起混合的书中的性爱描述，也无法稍微触及密宗的要义。例如，在被称为成就者的藏密祖师茨ang年衮（Tsang Nyon Heruka）的著作中，说不是四喜的变化等等，四喜有胜义四喜，果位佛地的四喜，圣道的四喜，地所摄的四喜，刹那的四喜，与四手印各自对应的四喜，基础四喜的各种不同，那些要点相同和不同的无量差别，以及与那些相关的过失和功德，烦恼智慧，所断和对治等等的种种差别，都没有体验理解，只是在说对业印进行一次结合的刹那的模糊差别。
English
Those are, not doing the name and meaning of burning. Saying semen matures, it seems to refer to the thin becoming thick. Binding the realm, although it is to bind all essence and dross, but here the way of saying binding the essence, it seems that there is a wonderful method to expel the dross out of the body. Here saying binding the essence, merely understanding as not throwing the realm bindu outside the body, it seems that no deeper understanding has arisen. Speaking a little, the situation becomes clear. Also, these appear separately in the context of collection, and sometimes it is very inappropriate. If according to the literal meaning of this verse, the meditation arising from solitude is focused. Repeatedly accustomed to samadhi, so there is no distinction between meditation and samadhi, and the order is also chaotic, doing meditation after recollection and so on, it is very confusing. The meditation of the six branches of Kalachakra yoga arises sequentially when each is completely collected. Then, is the first meditation arising from solitude mentioned in the Abhidharma etc., possessing five branches, the same as this? So, here it is also said to arise from solitude. If you think the two are the same, that is wild thinking. In the doctrines of the heretics, there is also no saying of arising from solitude, so saying that this verse is the doctrine of the heretics is also a lie. In general, the dry Svatantrika's rough explanation of shamatha-vipassana, it is also difficult to understand the meaning of meditation in the scriptures, and the spoken language of an enlightened married person, and the descriptions of sexuality in books mixed with the shawm, also cannot slightly touch the essence of Tantra. For example, in the works of Tsang Nyon Heruka, who is known as an accomplished one, saying it is not the change of the four joys etc., the four joys have the ultimate four joys, the four joys of the fruition Buddha-land, the four joys of the noble path, the four joys included in the ground, the momentary four joys, the four joys corresponding to each of the four mudras, the various differences of the base four joys, those points are the same and different countless differences, and the faults and merits related to those, afflictions and wisdom, what is to be abandoned and the antidote etc. of the various differences, none of them have been experienced and understood, only talking about the vague difference of a moment of combining with the karma mudra.
Chinese
就像精液倾泻一样。在印度，外道的调气者们视女性为应舍弃之物。调气者拥有妻子，依赖卡巴拉、海螺、手镯的加持，他们不快乐，这是需要理解的。因此，所谓外道典籍中完整无缺地存在着六种结合的术语，束缚日月，神通之路，无量禅定，无色入定等等的说法，除非说是别人对他们说的，否则完全是谎言。而且，说仅仅是无量想和无量色与外道相同，这种说法在西藏流传，是苯教的抄袭。它的意思是说，以前很多外道入定者修习，所以获得了这些成就。无论哪种外道教义中，都没有关于无量想和无量色等的分类，甚至连名字都没有。那么，这是什么意思呢？这是因为他们了解贪欲和嗔恨的过患，知道贪嗔的对象没有快乐，在不离观察的情况下修习一心，所以能够获得初禅。即使其中具备九种心住和七种作意，他们也不需要了解这些解释，即使讲解，也有其他的讲解方式。他们的等持是结合的最终结果，虽然具备五支的含义，但不一定需要结合的名称和五支的分类。即使需要向他人讲解，也能用其他方式理解。因此，在修习止观时，如果修习九种心住、五种过患、八种行相等，以及想和色的胜观，那么七种作意，以及正行中的禅定支分，无色界的分类，四无量的详细分类，利益或功德中的八解脱，十遍处，八胜处等等，都只出现在佛陀的经文中。在导师英雄的《般若波罗蜜多摄颂》中也说：“第二禅的禅定，无二的正直者所说。”等等可以作为例子。外道入定者获得禅定，也可能发生在佛陀涅槃后三百年以上。在那之后，外道没有获得禅定，也没有成就苦行仙人。内道获得了四果。