English
Just as alchemy transforms anything into gold, so it appears. In general, regarding view and mere conceptualization as view is the view of the causal time, gathered by hearing and thinking; regarding experience and samadhi as view is the view of the vase empowerment, including the three natures and so on, which are four. The three natures are: the mind focusing on the form of the deity to be meditated upon, which is the appearance aspect; the emptiness experienced as being devoid of that form, which is the emptiness aspect; and the arising of experiences such as luminosity, which is the samadhi of union. The former two are faulty because they involve exaggeration and denigration, while the latter is faultless because it lacks them. Furthermore, the nature is the three experiences of form, emptiness, and luminosity, and "nature" refers to being empty of other erroneous conceptualizations of all mental constructs in that respective experience, that is, focusing on the mind without being defiled by them. The way of traversing the path is: from the initial arising of the clarity of the generation stage to the nature of the emptiness aspect, it is called the accumulation path, self-reliant or with faulty experiences. Having given rise to the samadhi of union, one has reached the peak of the heat of the joining path, because by cultivating that faultless experience, one is able to draw forth the symbolic wisdom of example. The definition of the characteristic Mahamudra of mantra is also established from here. By practicing it, one increases and gradually obtains heat, peak, and forbearance in succession. At the time of great heat, by practicing the prophesied lotus mudra and the conduct of Samantabhadra, the first knot of the central channel is released. Obtaining the first ground, Joyful Ground, is the temporary result of the path, and then by gradually traversing the remaining grounds and paths, the movement of the body's channels transforms into the dissolving channel, manifesting the nirmanakaya, which is the ultimate characteristic result. Therefore, the so-called non-duality of samsara and nirvana of tenets refers to what was previously introduced by the lama during the causal empowerment and so on, and what gradually arises through hearing, thinking, and experience, being actually seen here. Although there is no difference from the perspective of the view itself, there is a difference in the way of realization. The four times for receiving siddhis are: the time of the third empowerment, dreams, the clear light of death, and the bardo. The four important points are: the illusory wheel for integrating tenets in this life, integration at the time of death.
Chinese
在错乱中没有停顿。在中阴中，通过生起忆念来应对错乱，不失坏誓言，清净发愿至关重要。如果错乱没有变得清晰和明显，那么梦境可以摧毁中阴、对它的执着以及对心的实执。幻身也被说成是道路，它是道路成就的根本，可以摧毁对身体的实执。密灌顶的道路有遍行气和遍行拙火二者。首先，将升、入、住三者无别地作为四道来修持，这是气功。关于拙火，分为依靠脉轮的要点、不依靠，以及依靠其他口诀的要点三种，总共有十八种。在此，从气心融合的方式中产生四种自生智慧的见解。通过修持，从最后一种清明、轻盈、无分别的自生智慧中生起，从而显现智慧。如果将智慧灌顶的道路置于智慧印的控制之下，那么不净的明妃是具有相好的。身语平等即是显现为本尊咒语。加持平等即是在空性秘密中交融加持。欲乐平等即是想要生起俱生喜，这是将三身作为道路。口诀的要点在于菩提心。降、持、遮。守护遍行而不失坏。从那之中生起的见解是四喜。通过修持，从最后一种由融乐产生的自性俱生喜中显现。对于世俗智慧和胜义智慧二者来说，宗见是乐空，范围较小。显现只是轮回的一部分显现为乐空。第四灌顶的道路是金刚波浪。特别修习命勤等六种，然后再次修习双运，即是发动下气，这是身体的波浪。 语的引导是寂静和猛烈的波浪。禅定是心的波浪。依靠三味、空性和光明来修持道路，通过获得对所取、能取和二者的波浪的控制，以及对坚固命勤三处的气的控制，从而显现三解脱门。像这样，将它应用于父母双方。见解是从母坚固的四喜中，以利益的方式生起，通过修持，最后一切轮涅都显现为乐空。伟大的行为是依靠四种正确的断除，秘密处的灌
English
In confusion, there is no pause. In the bardo, it is crucial to address confusion by generating mindfulness, not breaking vows, and maintaining pure aspirations. If confusion does not become clear and apparent, then dreams can destroy the bardo, attachment to it, and the belief in the reality of the mind. The illusory body is also described as a path, being the root of the path's accomplishment, and can destroy the belief in the reality of the body. The path of the secret empowerment involves the pervasive wind and pervasive tummo. Firstly, practicing the rising, entering, and abiding as inseparable, making them the four paths, is wind practice. Regarding tummo, it is divided into three: relying on the points of the chakras, not relying, and relying on the points of other instructions, totaling eighteen. Here, from the way of uniting wind and mind, the view of the four self-born wisdoms arises. Through practice, wisdom manifests from the last of the clear, light, and non-conceptual self-born wisdom. If the path of wisdom empowerment is placed under the control of the wisdom seal, then the impure consort is one with characteristics. The equality of body and speech is the manifestation as deity and mantra. The equality of blessings is the blessing through intermingling in the secret of emptiness. The equality of desire is the desire to generate coemergent bliss, which is making the three kayas the path. The key point of the instructions is bodhicitta. Descending, holding, reversing. Protecting the pervasive without loss. The view that arises from that is the four joys. Through practice, the coemergent nature of bliss arising from the melting of the last one manifests. For both worldly and wisdom knowledge, the philosophical view is bliss and emptiness, with a small scope. Manifestation is just a part of samsara manifesting as bliss and emptiness. The path of the fourth empowerment is the vajra wave. Particularly training the six, such as life force, and then practicing union again, which is moving the lower wind, is the wave of the body. The guidance of speech is the wave of peace and fierceness. Samadhi is the wave of the mind. Relying on practicing the path with the three tastes, emptiness, and luminosity, by gaining control over the grasped, the grasper, and the waves of both, as well as control over the winds of the three places of the firm life force, the three doors of liberation are manifested. Like that, apply it to both father and mother. The view is that from the four joys of the mother's stability, it arises in a beneficial way, and through practice, finally, all samsara and nirvana manifest as bliss and emptiness. Great conduct relies on the four correct abandonments, the empowerment of the secret place.
Chinese
脈輪有四個結，第一個解開，獲得第一地。 密處的後三個結。 臍心的脈結六個二，各自解開三個，獲得一地，因此瓶灌頂第六地，宗見輪涅無別混雜。 喉間的脈結六個二解開。 密灌頂四地，宗見不雜圓滿。 頂輪的四個脈結，最初三個解開，獲得第十一地，最後一個解開，獲得第十二地。 慧灌頂宗見樂空小混雜。 以上是內境。 之後，從究竟上師自性身中，以近取因的修持七剎那具足的果位灌頂， 獲得十三地半，下部順應命門的究竟四道，到達一半契合之處。 頂髻一半增上，修持之時，輪涅一切顯現為大樂空，宗見樂空大混雜。 後一剎那，第十三地後半圓滿，現證金剛持果位。 ༈ །།毗盧遮那佛護法之後際。 །蔣貢貢索的筆記中。 །此共同的毗盧遮那佛護法。 །修持之時，自己的面前。 །必須生起瑜伽自在，因此。 །迎請智慧尊之時。 །上師和毗瓦巴的。 །形象融入，諸佛和。 །菩薩一切金剛總持的。 形象於前生起，彼之心中。 །觀想融入，如是說的。 །上師之語寫於此。 །如是說。 阿里班智達戒光說：金剛三尖保護之時，生起五部宮殿之主尊等，念誦明咒，以手印觸碰之時，應當明觀諸尊。 ༈ །།道果的道時念誦，如果不是苦行者。 薩欽的道灌頂和。 欽哲的生起次第筆記之首所出的教授的特點所莊嚴。 如同美飾， 也應當說教授之時未明說的修習項目的種類。 從那兩者迎請智慧尊的緣故，明觀身壇城，教授時將身壇城轉變為五部各自的形象而作灌頂。 堅固水灌頂等，也應當觀想一道水流獲得四種灌頂。
English
When the first of the four knots in the nadi is released, the first bhumi is attained. The latter three knots of the secret place. When three of the six knots of the central nadi of the navel are released, one bhumi is attained, so in the sixth bhumi of the vase empowerment, the philosophical view is mixed without distinguishing between samsara and nirvana. The two sets of six knots of the throat nadi are released. The secret empowerment is the fourth bhumi, the philosophical view is unmixed and complete. When the first three of the four knots of the crown nadi are released, the eleventh bhumi is attained, and when the last one is released, the twelfth bhumi is attained. Wisdom empowerment, the philosophical view is a small mixture of bliss and emptiness. This is the inner realm. Then, from the ultimate lama's nature body, taking the empowerment of the fruition of the seven-instantaneous practice of the proximate cause, the thirteenth and a half bhumis are attained, reaching the point where half is attained by the four paths of the ultimate completion of the lower lung door. As the crown is half-risen and practice is being done, all of samsara and nirvana arise as great bliss and emptiness, and the philosophical view is a great mixture of bliss and emptiness. In the next instant, the latter half of the thirteenth bhumi is completely perfected, and the state of Vajradhara is manifested. ༈ །།In the context of the later Bir Suraksha. །In the notes of Jamyang Khyentse Wangpo. །This common Bir Suraksha. །When practicing, in front of oneself. །One must generate the Lord of Yoga, therefore. །When inviting the Wisdom Being. །Of the lama and Birwapa. །The forms dissolve, and the Buddhas and. །All Bodhisattvas, in the form of Hevajra. Generate in front, in his heart. །Meditate on entering, as it is said. །The lama's words are written here. །It is said. Ngari Panchen Tsultrim Wozer said: When protecting with the Vajra Trisula, generate the main deities of the five palaces, recite the mantra, and when touching with the mudra, one should clearly visualize the deities. ༈ །།The recitation of Lamdre at the time of the path, if not an ascetic. The Path Empowerment of Sachen and. Adorned with the characteristics of the teachings that come from the beginning of Khyentse's Generation Stage notes. Like an ornament, one should also mention the types of study items that were not clearly stated during the teachings. Because of inviting the Wisdom Being from both of those, one should clearly visualize the body mandala, and during the teachings, transform the body mandala into the respective forms of the five families and give empowerment. The stabilizing water empowerments, etc., should also be visualized as one stream of water receiving four empowerments.