English
Various phenomena will appear. Second, there are three aspects to understanding and practicing. First, the order of actions is as follows: insert the two single nostrils from the space between the eyebrows into the left and right nostrils, and then gently blow air to clear away obscurations and visualize all appearances as a mandala of wisdom. When inhaling, the wind of wisdom enters from there, going down from the black hair between the two nostrils into the central channel, and into it, visualizing the four chakras and the petals of the channels as being filled with wisdom, and holding it firmly. After becoming somewhat stable, practice the actual instructions, learning and becoming accustomed to them gradually, and then doing them all at once, there are four points: meditating on the instructions of Samantabhadra in the heart, meditating on the instructions of Samantabhadri in the navel, meditating on the instructions of pure union in the throat, and meditating on the instructions of great pervasiveness in the crown of the head. The first point is: in the heart, in the box of the precious wheel of Dharma, visualize the essence of the five elements gathered into a drop the size of a mustard seed, as the seed of the five lords, and train the mind. After stabilizing that, train the mind on the five balls of light. After stabilizing that, train the mind on the forms of the five families. Similarly, know that it is the same in the navel, throat, and crown of the head. By meditating in this way, one will temporarily attain siddhis such as clairvoyance, samadhi, and magical powers, and ultimately attain the supreme state of Buddhahood. Second, there are also two aspects to learning about the lower gate bindu: understanding its nature, as stated in the *Moon Secret Tantra*: "Without desire, there is no enlightenment." And as stated in the *Extensive Tantra*: "Afflictions themselves and common pronouncements, if one understands the meaning without mistaking their nature, will become the path of purification. The accomplishments of body, speech, and mind are also in this, there is no other. It becomes a method for mastering illusory skills, the characteristics do not remain, combine with wisdom." And as stated in the *Lamp of Clarity*: "For the sake of a man with desire, his agent is Vajrasattva." Therefore, there are two aspects to this: classification and the way the bhumis and paths are perfected. The first is: joy, supreme joy, coemergent joy, and joy of separation. That is, each joy has sixteen joys, such as the joy of joy. These also have three aspects, from the perspective of what is to be abandoned, the four joys are: the conceptual thoughts of the father lineage born from the coemergent wisdom of absorption.
Chinese
粗略地舍弃是喜，完全地舍弃是胜喜，明妃的粗略舍弃是离喜，完全舍弃是俱生喜。依赖于处的四喜是，父亲的身乐作为奴仆般地度过是喜，普遍地生起是胜喜，明妃如奴仆般生起是离喜，普遍生起是俱生喜。依赖于次第的四喜是，顶上是喜，喉间是胜喜，心间是离喜，秘密处是俱生喜。第二，地道的圆满方式是，金刚次第中说，十六处之智慧，从资粮道加行道等最初，到最终成佛之地，四处如是区分中，第二的中间极喜等，与波罗蜜多和地之体性，相同故说是圆满。如是说，从顶到金刚之间，以上升稳固的四喜区分，十六处使因之诸地圆满。彼亦是，喜之喜是资粮道，胜喜之喜是加行道，胜喜是初地，离喜是二地，俱生喜是发光地。离喜之喜是四地，胜喜是五地，离喜是六地，俱生喜是七地。俱生喜之喜是八地，胜喜是九地，离喜是十地，俱生喜是普光地，彼时二垢留在内，二净如露珠般出现在金刚顶端。明妃亦圆满了十六喜，故二垢留在内，二净向外在莲花顶端出现，父母的白红明点四者混合之时，父亲有乐明显之味，明妃有无分别空性之味，二者混合生起乐空双运之意，是因二边未遮蔽而明显之故，是普光地，是智慧之自在的体性。彼时十度亦圆满，菩提心使一切脉轮普遍充满是布施，不漏失以律仪是持戒，于结合之方便不怖畏是安忍，于安乐之方便努力是精进，于彼状态一心专注是静虑，念头于安乐之坛城生起是智慧。如是行持亦
English
Roughly abandoning is joy, completely abandoning is supreme joy, the consort's rough abandonment is separation joy, completely abandoning is innate joy. The four joys dependent on the place are: the father's body experiencing pleasure like a servant is joy, universally arising is supreme joy, the consort arising like a servant is separation joy, universally arising is innate joy. The four joys dependent on the order are: at the crown is joy, at the throat is supreme joy, at the heart is separation joy, at the secret place is innate joy. Second, the way the grounds and paths are perfected is as stated in the Vajra Sequence: The sixteen wisdoms of the places, from the first, such as accumulation and application, to the final Buddha ground, from the division of the four places in that way, the intermediate of the second, such as great joy, are the perfections and ground characteristics, and are said to be perfected because they are the same. Thus, from the crown to the vajra, the four joys of ascending stability are divided into sixteen, and the grounds of the cause are perfected. Also, the joy of joy is the path of accumulation. The joy of supreme joy is the path of application. Supreme joy is the first ground. Separation joy is the second. Innate joy is the illuminating ground. The joy of separation joy is the fourth ground. Supreme joy is the fifth. Separation joy is the sixth. Innate joy is the seventh. The joy of innate joy is the eighth ground. Supreme joy is the ninth. Separation joy is the tenth. Innate joy is the ground of universal light. At that time, the two impurities remain inside. The two purities appear like dew at the tip of the vajra. The consort also perfects the sixteen joys, so the two impurities remain inside. The two purities emerge outward at the tip of the lotus, so when the four white and red bindus of the father and mother mix, the father has the taste of clear bliss. The consort has the taste of non-conceptual emptiness. When the two mix, the thought of the union of bliss and emptiness arises, because it is clear without being obscured by the two extremes. It is the ground of universal light, the nature of the power of wisdom. At that time, the ten perfections are also perfected. The bodhicitta pervades all the root places, which is generosity. Not leaking, with discipline, is morality. Not being afraid of the means of union is patience. Striving for the means of bliss is diligence. Focusing the mind in that state is meditation. The arising of thoughts in the mandala of bliss is wisdom. Even if practiced in this way,
Chinese
以不为烦恼所染为方便，以同时摧毁分别念为力量，以缘于果为愿，以体验俱生智为般若波罗蜜多。如《广大》中所说：十度因果圆满。大乐之意义在于，如此体验乐空之味的日月交融之明点，被风向上引导，安住于法性之中。其中，下稳之四喜分开为十六喜，从俱生喜开始，与密咒之地道相连。其中，俱生喜之四喜是资粮道，离喜之俱生喜是加行道，离喜是见道初地，胜喜是二地，喜是三地。胜喜之俱生喜是四地，离喜是五地，胜喜是六地，喜是七地。喜之俱生喜是八地，离喜是九地，胜喜是十地，喜是佛地。其中，明点从金刚根本到脐间，一切皆光明；从心间到喉间，具有莲花；从头顶到遍布全身，是金刚持或大乐轮之位。其中，明点从金刚根本到顶端向上走时，是因之诸地；从顶端向内返回时，与果之诸地相连而欲求圆满的说法也有。但此处是与上稳和下稳次第的上师口诀相连。同样，六神通和相好也圆满。以方便引导，明点到达自处，是忆念前世的宿命通；明点来回移动，是神变通；乐空离言，是天耳通；见三佛土，是天眼通；乐而无执，是无漏天鼻；父与母知晓互相体验之方式，是他心通。父与母之十六喜日月双运是三十二相，父之月亮明点十六喜一一具足五五智慧，是八十随好。母不具足，因为是法性空性之故。这些意义也在《海》中。
English
The means is not being stained by afflictions, the power is destroying all discriminations at once, the aspiration is focusing on the result, and experiencing co-emergent wisdom is the perfection of wisdom. As it is said in the Extensive Text: The ten perfections are complete in cause and effect. The meaning of great bliss is that the bindu of the union of sun and moon, which experiences the taste of bliss and emptiness in this way, is drawn upwards by the wind and placed in the state of dharmata. Moreover, by dividing the four joys of the lower stability into sixteen, starting from the co-emergent joy, they are connected to the ground and path of secret mantra. Among them, the four joys of co-emergent joy are the path of accumulation. The co-emergent joy of separation from joy is the path of preparation. Separation from joy is the path of seeing, the first ground. Supreme joy is the second ground. Joy is the third ground. The co-emergent joy of supreme joy is the fourth ground. Separation from joy is the fifth ground. Supreme joy is the sixth ground. Joy is the seventh ground. The co-emergent joy of joy is the eighth ground. Separation from joy is the ninth ground. Supreme joy is the tenth ground. Joy is the ground of Buddhahood. Moreover, the bindu is all light from the root of the vajra to the navel. From the heart to the throat, it has a lotus. From the crown of the head to pervading the entire body, it is the position of Vajradhara or the great wheel of assembly. Moreover, when the bindu goes from the root of the vajra to the top, they are the grounds of the cause. Although there is a system of wanting to complete by connecting the grounds of the result when coming from the top to the inside, here it is connected to the order of the guru's oral instructions of upper stability and lower stability. Similarly, the six superknowledges and the signs and examples are also complete. By guiding with skillful means, the bindu reaches its own place, which is the superknowledge of remembering previous existences. The bindu moving back and forth is the superknowledge of miraculous powers. Bliss and emptiness are beyond expression, which is the divine ear. Seeing the three Buddha-fields is the divine eye. Bliss without clinging to it is the divine nose without outflows. The father and mother knowing how to experience each other's taste is the superknowledge of knowing the minds of others. The sixteen joys of the father and mother, the union of sun and moon, are the thirty-two marks. Each of the sixteen joys of the father's lunar bindu is endowed with five wisdoms, which are the eighty minor marks of excellence. The mother does not have them because she is the emptiness of dharmata. The meaning of these is also in the Ocean.
Chinese
以行为的转变而知晓先前的状态，以出入的神通而阐明预言，听闻相似的言语而照亮三界，五蕴、十二处、十八界的烦恼不再有。啊里嘎里（ཨཱ་ལི་ཀཱ་ལི）的喜乐本身，互相混合而知晓为一。十六个面，两个特征，具有名称，一方面具有五种智慧，八十种忍等超越因，明点二无别即是大乐本身。如是。此也胜过了以因的乘，认为通过外在产生的忍等善行可以获得神通和相好的宗派。第二，知晓后修持的方式是，通过风心堪能，以享受事业手印的喜乐所推动，生起父母本尊，加持空处、密处为金刚和莲花，降下明点，执持金刚宝瓶，向上如串线般拉直吽（ཧཱུྃ）的绳索，遍布于整个身体，并将这一切安住于本性二无别的圆满大状态中。其果是迅速获得殊胜和共同的成就，如云：啊里嘎里（ཨཱ་ལི་ཀཱ་ལི）的手印，一切一切都将成就。如是。第三，其助伴拙火母的修习是，如《རྒྱམ་ཚོ་》所说：点燃无漏喜乐之火，焚烧之物说是上方的甘露。因此，在脐下四指处，三脉汇聚之处，观想短阿（ཨཱཿ）为火焰的自性，触感极热，如芥子般大小，并系念于此。此稳定后，火焰如拇指般燃烧，身体的三脉，连同脉瓣内部充满，从而焚烧业和障碍。观想从顶轮的吽（ཧཾ）降下白红明点的甘露之流，身体内部完全被乐空所遍布。如是修习，能生起暖乐，是生起乐空智慧的殊胜方便。第二，解脱道有二，观想显现本尊的等持，以及观想空性如是的等持。第一是，在观想本尊身如幻化的状态中，无论生起何种觉受的分别念，都以生起次第来摄持。以此力量，所有等持等的功德都将成就，心一境性即是等持的体性和因