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Although falsehood does not exist, the conventional truth of the union of two truths exists, because union needs to have components. Thus it is said. 11) If it is not necessary to invite the wisdom being into the deity of the body mandala, then it seems that the lineage lord is also not necessary. It is not so, because even those Buddhas with characteristics who do not need to invite the wisdom being naturally have the lineage lord, like Avalokiteśvara. 12) In the body mandala of the mother, it is necessary to continuously meditate on both the body mandala of the five palaces and the body mandala of the twenty-four places. At that time, the essence within the central channel of the heart is the heart vajra (ཐུགས་རྡོ་རྗེ།, Citta-vajra, Citta-vajra, Heart Vajra). The outer skin channel in front of it is Māmakī (མཱ་མ་ཀཱི།, Māmakī, Māmakī, Māmakī). The outer skin channel behind it is Nairātmyā (བདག་མེད་མ།, Nairātmyā, Nairātmyā, Selfless Mother). The two channels on the opposite sides are also meditated as Nairātmyā, so there are three Nairātmyās, or if the left and right channels are also divided into front and back, there are five. In the inner circle of the heart, meditate on the Khecarī (sky-goers) at the two front intersections of the eight petals, and the Bhūcarī (earth-goers) at the two back intersections. 13) It is said in works such as the 'Son Meaning Mother' that meditating on the single body mandala can induce the experience of all four initiations, so it seems that one can attain enlightenment with just the generation stage, and the union of generation and completion stages is not necessary. It is not so, because the body mandala is not just the path of the generation stage, and the practitioner also needs to have the four initiations of cause and time complete, and to have fully received the initiation of the body mandala. The outer generation stage can be meditated even with just the vase initiation, and the body mandala has the interdependent path that is in accordance with the path of the four initiations, while the outer mandala does not have these, etc., so the difference is great. 14) In the letters that clarify the receiving of initiation at the time of the path, three types of visualizations, large, medium, and small, are explained. In the case of the large one, one of the same kind is missing from the Māmakī (མཱ་མ་ཀཱི།, Māmakī, Māmakī, Māmakī) of the main father and mother, and the thought of dissolving into the mother of the outer Heruka is the giving of the mudra. 15) From the general instruction manuals, it is said that the white path appears first and the red path appears later. The Lamdrepas also mostly say so. Nāgārjuna said the opposite of this, in great detail. However, if the energy of the left channel declines first, the white path appears first, and if the energy of the right channel declines first, the red path appears first. If the two decline at the same time, it is also possible that they appear at the same time.
Chinese
哦。那是标志，风向外呼出是罗马，向内吸入是单马的作用，因此知道哪个先停止。但通常只看到进入的能力先减弱。16）关于“五种嗅物”的意义。在中阴界享用的主要东西是气味，气味以五种颜色的形式出现，因此被称为五种嗅物，这是从圣者的论述中出现的。上师的论述中说是五种欲妙，如果是那样，似乎应该说是五种相。17）拙火四轮的时候，脐部的火脉不是真的烧掉。像烧铁一样，使其具有热的自性，并且干燥掉渣滓，观想脉内的空隙空荡荡的。18）“斯热西”是古语。关于这四个脉的识别，儿子顿玛说这里没有位置的确定性。（19 20 21 22）巴嘎的十四个字母出现各种各样的图样等不一致的情况。因为每个人的金刚身的状况是不可思议的，所以没有矛盾。23）《美饰》和《龙树》的引导文等中说：由于能取所取的波浪僵化，空性、无相、无愿显现，这与普遍的经文语言一致。娘玛等处说与此相反，这是金刚句的自宗，没有矛盾。24 25）“意义简略”这个简短的偈颂就像装饰品一样，不被算作释论之列。《释论阿森玛》是将此放入囊中的稍广的解释。26）灌顶是因灌顶，引导是密咒道，论述是与释论结合的解说，口诀是给予消除障碍的诀窍。在萨钦以上，论述和引导同时进行，在没有圆满获得传承的道果之前，不能给予修法传承。圆满获得的程度是：显现传承全部圆满，因道灌顶，无我母的加持，表词传承，无论广略的论述，或者至少是释论的笔录传承，以及获得小册子。获得修法传承后，如果念诵等达到标准，以后可以讲解。27 28）“六十法”是萨钦多吉。ེ་འཆང་的目录中第59页有说明：金刚句和证悟明的范本被认为应该合并。龙树仅在注释中略有提及，至尊者的目录中没有特别说明。 鄂尔钦的听闻记录中没有提及，因此没有影印。 旺曲贝桑波说：从娘玛的包含说明文字开始，直到详细比对汉藏历史和此论典，以及详细比对所有身体和合并所有微细口诀，总共六十。 这是他的观点。 29）金色的班智达和萨迦和鄂尔的观点有很多不一致之处。 在《摧毁三续之害》中写道：如果金刚乘的见解是唯识，那么导师会让所有被教化者走上邪路。 在答复中说：自明自显的实有成立的唯识宗，此中观宗在《密集金刚》和《喜金刚》三续菩提心的论著和注释的三部中都有明确记载。 他说。 1.由于中观和唯识的见解不同，因此在建立仪轨不同的论证中，他说：说究竟的唯识宗的见解与中观的见解相矛盾。 他说。 1.如果认为心是真实的，那么苦谛就会产生。 他说：这与耶谢措的《无著论》相符。 3.双运金刚持所设定的界限是：不净的身体会转变为虹身。 在答复中3：不净的蕴不是观想为殊胜的本尊，因为这是无明世俗谛，而本尊是胜义谛。 他说。 4.萨迦班智达说：在说基础、道、果三者无别的意义时，等等。 没有看将因续说成是所净，没有读不舍弃基础的道理。 没有基础、能净和所净的差别。 请恰当地说出前辈的意图。 他说。 5.铃杵身坛城金刚持的目录要点中说：否定了身坛城的生起之基础是究竟的如来藏，也就是胜乐轮的坛城，而说它就是自己的脉轮。 在答复中40：普通人的身体的头顶有三种：遍计所执、分别和法性。 前两者是各种各样的。
English
O. That is the sign, the wind exhaling outwards is Roma, and inhaling inwards is the function of single Ma, so one knows which stops first. But usually only the ability to enter is seen to weaken first. 16) About the meaning of "five smellables." The main thing to be enjoyed in the bardo is smell, and smell appears in the form of five colors, so it is explained as five smellables, which appears from the discourse of the noble ones. In the discourse of the venerable lama, it is said to be the five objects of desire, if that is the case, it seems that it should be said as five aspects. 17) At the time of the four wheels of Tummo, the fire veins of the navel are not really burned. Like burning iron, it makes it have the nature of heat, and dries up the dross, and contemplates the emptiness of the cavity inside the vein. 18) "Srel Zhi" is an old word. Regarding the identification of these four veins, Son Donma said that there is no certainty of location here. (19 20 21 22) There are various inconsistencies in the patterns etc. of the fourteen letters of Bhaga. Because the condition of each person's vajra body is inconceivable, there is no contradiction. 23) In the guiding texts of "Beautiful Ornament" and "Nagarjuna" etc., it is said that because the waves of the grasped and the grasper are stiffened, emptiness, signlessness, and wishlessness manifest, which is in accordance with the common language of the scriptures. In Nyakma etc., it is said to be the opposite of this, which is the self-system of the vajra sentence, and there is no contradiction. 24 25) The short verse called "Meaning Condensed" is like an ornament, and is not counted among the commentaries. "Commentary Asengma" is a slightly broader explanation that puts this into a bag. 26) Empowerment is cause empowerment, guidance is mantra path, discourse is explanation combined with commentary, and instruction is giving the key to eliminating obstacles. Above Sachen, discourse and guidance are done at the same time, and one cannot give practice transmission until one has completely obtained the Lamdre of the lineage. The degree of complete attainment is: the appearance lineage is completely complete, the cause path empowerment, the blessing of the selflessness mother, the symbolic word lineage, whatever the extensive or condensed discourse, or at least the written record transmission of the commentary, and obtaining the booklet. After obtaining the practice transmission, if the recitation etc. meet the standard, one can explain it later. 27 28) "Sixty Dharmas" is Sachen Dorje.
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It is stated on page 59 of the ེ་འཆང་'s catalog that the Vajra verses and the handwritten examples of Enlightenment Clarity are considered to be combined into one. Nagarjuna only mentioned it briefly in the commentary, and there is no special mention in the catalog of the Venerable One. It is said that it is not recognized in Ngorchen's hearing records, so it was not photocopied. Wangchuk Pelzangpo said: "From Nyakma's explanation including the clarifying words, up to the detailed comparison of the Sino-Tibetan history and this scripture, and the detailed comparison of all bodies and the combination of all subtle instructions, there are sixty in total." This is his view. 29) There are many disagreements between the golden Pandit and the Sakya and Ngor schools. In "Destroying the Harm of the Three Tantras," it is written: "If the view of Vajrayana is Vijnanavada, then the teacher will lead all those to be tamed onto the wrong path." In the response, it is said: "The self-aware and self-illuminating, truly established Vijnanavada, this Madhyamaka tradition is clearly recorded in the three sections of treatises and commentaries on the Guhyasamaja and Hevajra Three Tantras Bodhicitta." He said. 1. Because the views of Madhyamaka and Vijnanavada are different, in establishing the argument that the rituals are different, he said: "It is said that the view of the ultimate Vijnanavada contradicts the view of Madhyamaka." He said. 1. If the mind is known to be true, then the truth of suffering will arise. He said: "This is in accordance with Yeshe Tsok's 'Unobstructed Treatise'." 3. The boundary set by Yuganaddha Vajradhara is: "The impure body will be transformed into a rainbow body." In the reply 3: "The impure aggregates are not contemplated as supreme deities, because this is the ignorance of the conventional truth, and the deity is the ultimate truth." He said. 4. Sakya Pandita said: "When speaking of the meaning of the indivisibility of the three bases, paths, and results, etc., without looking at the explanation of the cause continuum as the object to be purified, and without reading the reason for not abandoning the base, there is no difference between the base, the purifier, and the object to be purified. Please speak appropriately about the intentions of the predecessors." He said. 5. In the catalog of the Bell and Vajra Body Mandala Vajradhara, it is said: "It is denied that the basis for the generation of the body mandala is the ultimate Tathagatagarbha, which is the mandala of Chakrasamvara, and it is said that it is one's own channels and elements." In the reply 40: "The crown of the ordinary person's body has three aspects: the completely imputed, the discriminated, and the nature of reality. The first two are various."