English
The so-called "unfabricated" refers to the nature of these things, which is the Dharma nature of the mind, which is unfabricated by the aggregation of causes and conditions. Where should it be summarized? It is summarized here. What should be summarized? Summarize the three foundations of the letters becoming enlightened in the heart, etc. Which three? "Unreal letters are also not observed," etc. And "The nature of mind is shown as the nature of letters, the nature of mind is not..." etc. And "Showing the definition of letters, in the Dharmadhatu... therefore it is said," etc., all of these are summarized here. "Fabricated" refers to these appearing as if fabricated by the aggregation of causes and conditions on the appearance of the path. Where should it be summarized? It is summarized here. What should be summarized? Summarize the letters becoming the Buddha's body. Which one? "Form and... transform and show," these are summarized here. "The vow to generate the Vajra Mandala" refers to the base, path, and fruit, or the nature of body, speech, and mind, which are indivisible in the three times, arising from the manifestation of self-awareness of the Vajra Mandala, is an un-transgressing vow. Where should it be summarized? It is summarized here. What should be summarized? Summarize the ending of the letters, or show the greatness of the letters. Which one? "The wheel of letters... strung together," these are summarized here. "Not transgressing, powerless, is the great power of the aggregation of causes and conditions" refers to the vow not to transgress the Vajra of body, speech, and mind, because one cannot obtain the fruit of self-awareness, which is the self-manifestation of body and wisdom, one is powerless. Because the complete cause, which is the condition connected by the actions of view and meditation, the great power of the aggregation of Samadhi is self-manifestation. Where should it be summarized? It is summarized here. What should be summarized? Summarize that although letters are not viewed as real, they show that they can attract the accomplishments of body, speech, and mind. Which one? "Without observation... attract," these are summarized here. In short, where should it be summarized? It is summarized in these summarizing treatises. What should be summarized? Summarize the extensive meaning of the treatises. The key or reason for summarizing is that it is said to be summarizing because the meanings of the words are temporarily consistent with each other. Aho! Refers to these words of the summarizing treatises being satisfied with the collection of the words of the chapter treatises here. Secondly, if explained according to the inner path, first is learning the upper gate, that is, taking the following word "the wheel of cause" refers to the cause of generating Bodhicitta.
Chinese
四个轮是：脐轮，化身轮，六十四脉瓣的中央，有如短“阿” (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) 字形的明点。心轮，法轮，八脉瓣的中央，有如“邦” (藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：邦) 字形的明点。喉轮，受用轮，十六脉瓣的中央，有如“昂” (藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：am，汉语字面意思：昂) 字形的明点。头顶，大乐轮，三十二脉瓣的中央，有如“杭” (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：ham，汉语字面意思：杭) 字形的明点。两个缘起轮是：三岔路口是火轮，有“让” (藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：ram，汉语字面意思：让)，肛门是风轮，有“扬” (藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yam，汉语字面意思：扬)。当瑜伽士修习时，下风发动，风燃起短“阿”之火，火星进入命脉中脉。以观想融化脐轮的冰。然后，以观想融化心轮、喉轮和顶轮的冰。明点的光芒从顶轮发出，向十方诸佛供奉乐空之供。诸佛以不染着之方便进行结合，菩提心收回，击中顶轮的明点。融化为光，遍布全身，如同装满酥油的皮囊，这是在上门修习的方法。然后，在下门修习，取前文的词语。“方便”指父，“智慧”指母。父与母无二无别地嬉戏，喜悦之云，日月无二的菩提心之集合，以身语意之手印，成熟并成就四十二位本尊的殊胜果位，但这些奇妙之处也只是名称的集合，而不是实体或相状。四十二种喜悦智慧也是自性俱生智的本体，本来就是非造作的，但事物却显现为俱生智的造作。乐空不二，是显现金刚坛城的作用，不超出此作用，这就是誓言。因此，不要违背誓言，没有违背的权力。原因是上门可以胜任，缘是方便与智慧无二结合的禅定，是能够聚集的强大力量，是自显现。阿霍是喜悦的意思。第三，开示
English
The four wheels are: the navel wheel, the emanation wheel, in the center of the sixty-four petals, there is a drop in the shape of a short "Ah" (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanized: a, Chinese literal meaning: Ah). The heart wheel, the Dharma wheel, in the center of the eight petals, there is a drop in the shape of the letter "Bam" (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanized: vam, Chinese literal meaning: Bam). The throat wheel, the enjoyment wheel, in the center of the sixteen petals, there is a drop in the shape of "Am" (Tibetan: ཨཾ་, Sanskrit Devanagari: अं, Sanskrit Romanized: am, Chinese literal meaning: Am). The crown wheel, the great bliss wheel, in the center of the thirty-two petals, there is a drop in the shape of "Ham" (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanized: ham, Chinese literal meaning: Ham). The two causal wheels are: the triple junction is the fire wheel, with "Ram" (Tibetan: རཾ་, Sanskrit Devanagari: रं, Sanskrit Romanized: ram, Chinese literal meaning: Ram), and the anus is the wind wheel, with "Yam" (Tibetan: ཡཾ་, Sanskrit Devanagari: यं, Sanskrit Romanized: yam, Chinese literal meaning: Yam). When the yogi practices, the lower wind moves, and the wind ignites the fire of the short "Ah", and the spark enters the central channel. By contemplation, melt the ice of the navel wheel. Then, by contemplation, melt the ice of the heart wheel, throat wheel, and crown wheel. The light of the drops emanates from the crown chakra, offering the bliss-emptiness offering to the Buddhas of the ten directions. The Buddhas, with undefiled means, engage in union, and the bodhicitta is drawn back, striking the drop at the crown chakra. Melting into light, it pervades the entire body, like a leather bag filled with butter, this is the method of practicing at the upper gate. Then, practicing at the lower gate, take the words from above. "Means" refers to the father, "wisdom" refers to the mother. The father and mother play inseparably, the clouds of joy, the collection of bodhicitta inseparable from the sun and moon, with the mudras of body, speech, and mind, matures and accomplishes the extraordinary fruit of the forty-two deities, but these wonders are only a collection of names, not an entity or characteristic. The forty-two bliss wisdoms are also the essence of the innate wisdom, which is originally unconditioned, but things appear as the creation of the innate wisdom. Bliss and emptiness are inseparable, it is the function of manifesting the Vajra Mandala, not exceeding this function, this is the samaya. Therefore, do not violate the samaya, there is no power to violate it. The reason is that the upper gate is capable, and the condition is the samadhi of the inseparable union of means and wisdom, which is the great power that can be gathered, it is self-manifestation. Aho is the meaning of joy. Third, the teaching
Chinese
我解释密咒的词句是金刚秘密的词句。因此，由于三种显现不可分割的金刚难以体验，所以是解释那些秘密意义的词句。第四是论典简略的功德，如是说。变成了。那里有“如是说”。如来自身性之坛城和自性果究竟之坛城全部汇集于四十五个字母，并变成了它们的轮。第三，指示章节的名称。秘密的章节是第四。那里有“如是说”。秘密的，即难以理解的；精华，即汇集精髓的；真实，即排除其他的；确定，即远离疑惑的；业，作为名称的基础存在。书写字母鬘轮的章节是第四，如是说。由于表示意义的字母连续不断，所以是鬘，是语之轮，字母的业、功德、特征和自性不混杂地排列，论典的词句意义分门别类，划定界限，因此是章节，其数量有二十二，从正数来说是第四的意义。秘密精华真实确定的续部的解释，即阐明续部意义的明灯如意宝中，第四章节的论典意义的详细解释。现在开始讲解第五章节。一般来说，解释像这样的金刚续部论典，有具意解说和不具意解说，字面解说和非字面解说，引导意义和究竟意义的解说。虽然有六种解说的边际，但为了使这些解说不颠倒其意，必须通过具备四种关联的方式来解说：续部与修法相关联，修法与仪轨汇集相关联，仪轨汇集与实践相关联，实践与上师传承的口诀相关联。也就是说，将一部续部论典从头到尾融为一体，由一个人来修持。修持什么呢？修持这部续部论典本身。如何修持呢？按照杰·卓普巴的言论，以广大的解释方式来解说。
English
The words that express the mantra are the words of the Vajra secret. Therefore, since the indivisible Vajra of the three appearances is difficult to experience, they are the words that express those secret meanings. Fourthly, the merit of the concise treatise is as stated. It became. There it says, "As it is said." The mandala of the Tathagata's own nature and the mandala of the ultimate fruit of self-nature are all gathered in forty-five letters, and they have become their wheels. Third, indicate the name of the chapter. The secret chapter is the fourth. There it says, "As it is said." Secret, that is, difficult to understand; essence, that is, gathering the essence; truth, that is, excluding others; certainty, that is, free from doubt; karma, exists as the basis of the name. The chapter on writing the wheel of the garland of letters is the fourth, as it is said. Because the letters expressing the meaning are continuous, it is a garland, it is the wheel of speech, the karma, qualities, characteristics and nature of the letters are arranged without mixing, the words and meanings of the scriptures are classified and delimited, so it is a chapter, and its number is twenty-two, which in terms of positive numbers is the meaning of the fourth. The explanation of the secret essence of the true and certain tantra, that is, in the lamp that clarifies the meaning of the tantra, the wish-fulfilling jewel, a detailed explanation of the meaning of the fourth chapter of the treatise. Now I will explain the fifth chapter. Generally speaking, explaining a Vajra Tantra scripture like this, there are explanations with intention and explanations without intention, literal explanations and non-literal explanations, guiding meanings and ultimate meanings. Although there are six limits to the explanation, in order to prevent these explanations from reversing their meaning, it must be explained through four connections: the tantra is related to the practice method, the practice method is related to the collection of rituals, the collection of rituals is related to the practice, and the practice is related to the oral instructions of the guru lineage. That is to say, a tantra scripture is integrated from beginning to end and practiced by one person. What to practice? Practice this tantra scripture itself. How to practice it? According to the words of Je Drophukpa, it is explained in a broad way of explanation.
Chinese
现在开始修习。如何修习呢？一般来说，经由总体的续部注释来讲解，经由续部的修法来讲解，经由续部的口诀来讲解，经由续部自身对自身的讲解，共有四种讲解方式。这里将这四种讲解方式与时机结合，根据需要进行讲解，这是广释的讲解方式，纽敦·乔吉僧格如是说。从这部续部中修习一章，修习哪一章呢？修习第五章。以何种方式修习呢？归纳为三种特征来修习。修习一个四句偈，修习哪一个呢？修习第六章中关于禅定坛城的开示，“智慧四方中央……大行持”。以何种方式修习呢？按照顿悟道的讲解方式来修习。修习一个词，修习哪一个呢？修习第三章的归纳中的“空性、无我、现量、自证、意”。以何种方式修习呢？如广释中所说，通过四种证悟、三种清净和两种平等的理由来确定。修习一个字母，修习哪一个呢？修习字母“阿”。以何种方式修习呢？如第四章中对字母“阿”修心的方式来修习。此外，对于这部续部，有如箭一般从尖端开始讲解，如矛一般从腰部开始讲解，如剑一般从剑柄开始讲解的三种讲解方式。从尖端开始讲解，是指在第一章讲解名称时，将一切法归纳为基、道、果三者来进行讲解。从腰部开始讲解，是指在第五章中，将一切法归纳为三种特征来进行讲解。从剑柄开始讲解，是指在最后一章中，将一切法归纳为四种显现来进行讲解。因此，讲解第五章时，如果从确定法类集合的角度来看，对于上等根器的人来说，法类集合主要展示基、道、果三者中的道，并且果也是