English
A single syllable ༀ (Tibetan, Devanagari: ओ, Romanized Sanskrit: o, Literal Chinese meaning: Om) exists. As it says in that very text: Where it exists, know that there are eight places. Therefore, in the heart chakra, there are eight petals of the nadi. In its center exists the seed syllable of the ground of all, the male principle, ཧཱུཾ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), which is dark blue in color. Again, it says: In the mandala of sixteen and fourteen. Therefore, the navel chakra is the wheel of manifestation, with sixty-four petals of the nadi. In its center exists the seed syllable of all females, ཨཾ (Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: Am), which is dark blue in color. Four fingers below the navel, there is a place called the wheel of the ultimate fire, which is triangular in shape and marked with the syllable རཾ (Tibetan, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Chinese meaning: Ram). In the vulva, there is a chakra of wind called the box door, which is crescent-shaped and marked with the syllable ཡཾ (Tibetan, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal Chinese meaning: Yam). The kundalini rises upwards in the center like the handle of an umbrella. The chakras exist like the ribs of an umbrella. The two ro-kyang nadis exist on the left and right like the supports of an umbrella. So, how does the yogi meditate on this method? The fire and wind move, it is the emptiness of the sky. According to the instructions, through breathing in, filling, holding, and descending, relying on the burning and dripping of tummo, joy is gradually generated, therefore it appears above. The fruit of meditating in this way is that one actually gains control over wind and mind, therefore one can practice the lower gate, and through it, one is in communion with its fruit. The second also has four aspects: examining and controlling a consort who is compatible with one's lineage. The twelfth chapter says: Goddess, naga maiden, woman of bad lineage, distinguish or do not distinguish. The fifth chapter says: Attraction and so on are skillful means. Visualizing her as a goddess endowed with treatises on desire and blessing her. The ninth chapter says: Clothes and ornaments are beautiful, meaning to undress and let her fly, adorning her with silk clothes and ornaments of jeweled bells, making her beautiful. The eleventh chapter says: Approaching and so on, purifying the continuum with inner and outer bathing, then making vows and giving empowerment. Blessing the genitals and the secret place of the dakini. Practice and so on, the main practice is to experience the intention of the father Ali and the mother Kali being in equal union. The tenth chapter says: The stream of clear seeds of bliss, flows from the vajra path to the lotus. Meaning to descend and grasp. Great practice refers to the eleventh chapter saying: Practice the essence of the sun and moon, take it with the vajra tongue. Reverse and spread, that is how it is. The fruit of practicing in this way
Chinese
又，第十一品中说：“空行母光明炽燃等”，是共同成就；“成为如意云之主”，是殊胜成就。经续中说：“方便道之因和次第，是口诀、禅定、力量转变，习惯于气脉止息之业，是产生极大安乐之因。如果密灌如莲花，以无贪著之方式，为了圆满十三之因果，如果知道次第和还灭，以加持力即可真实获得，密灌是殊胜之大幻化。坛城如微尘般无数，圆满和任运成就等，以密灌殊胜来赐予，对于方便道也应努力。”如是宣说。这是由第二品、第四品、第五品、第九品、第十品、第十一品、第十三品、第十八品所宣说的。第三，道次第中说：“圆满和任运成就等，以密灌殊胜来赐予。”因此，也以其他来结合果。道次第中说：“以听闻、思维、修习之瑜伽，能成就自生俱生。”因此，虽然认为解脱道也结合果是不同的，但此处解脱道之前行是灌顶，灌顶之前行是发心，因此是有关联的。也就是，在积聚资粮之时，使用丹根是方便，因为必须以见解来摄持它，所以是真实关联的。最后是解脱道为前行，因为确定灌顶之前行是发心，并且不是其他道，如《心滴》中所说：“道之智慧为前行，于方便次第修习之。”道的条件是，经续中说：“道的支分安立条件，是随顺行、本尊灌顶誓言，修持、供养、事业和坛城等八者圆满。”又，《占卜针》中说：“以见行、坛城灌顶誓言和事业修持之次第，区分密咒续部。”因此，虽然七者也安住于意义之十者中，但这些各自也如《心滴》中所说，虽然显示了法不确定，但此处以涅日巴的语录，说明了这些的必要、体性、决定词和名称等。
English
Furthermore, the eleventh chapter states, "Dakini's clear burning, etc.," which is a common accomplishment; "becoming the lord of the wish-fulfilling cloud," which is a supreme accomplishment. The Tantra states, "The cause and sequence of the path of means are instructions, meditation, and the transformation of power. By becoming accustomed to the work of stopping the winds, it is the cause of arising great bliss. If the secret empowerment becomes like a lotus, then in a manner without attachment, in order to perfect the causes and results of the thirteen, if one knows the sequence and reversal, one will truly attain it through the force of blessings. The secret empowerment is the great magic of the supreme. Countless mandalas like dust motes, and spontaneously accomplished perfections, are bestowed by the supreme secret empowerment, so one should also strive on the path of means." Thus it is taught. This is taught by the second, fourth, fifth, ninth, tenth, eleventh, thirteenth, and eighteenth chapters. Thirdly, the Lamrim states, "Spontaneously accomplished perfections are bestowed by the supreme secret empowerment." Therefore, it also connects to the result by the other. The Lamrim states, "Through the yoga of hearing, thinking, and meditating, one accomplishes self-arising coemergence." Therefore, although it is thought that the path of liberation also connects to the result as different, here the preliminary of the path of liberation is empowerment, and the preliminary of empowerment is bodhicitta, therefore there is a connection. That is, when accumulating merit, using the tangen is the means, and because it must be grasped by view, it is a real connection. Finally, the path of liberation is preliminary, because it is certain that the preliminary of empowerment is bodhicitta, and it is not another path, as stated in the Thug Thig, "The wisdom of the path is preliminary, and one should gradually train in the means." The conditions of the path are stated in the Tantra, "The limbs of the path establish the conditions, which are completed by conforming conduct, deity empowerment vows, practice, offerings, activities, and mandalas, etc., the eight." Also, the Spar Khab states, "The divisions of the secret mantra tantras are made by the sequence of view, conduct, mandala empowerment vows, activities, and practice." Therefore, although the seven also abide in the ten of meaning, each of these, as stated in the Thug Thig, although it shows that the Dharma is not certain, here, according to the sayings of Nyariwa, it explains the necessity, nature, definitive words, and categories of these.
Chinese
不具备或没有它的过失和功德有六种说法。其中第一个是关于见解的六个方面，其必要性在于，《心滴》中说：“排除其他见解的对境。”这里所说的排除其他，在第十三品中说：“未证悟和颠倒证悟，片面证悟，未证悟真实。”为了获得殊胜的智慧之眼，这就是所追求的必要性。其中有三个方面：如实证悟法性，在第三品中说：“法的自性如何，我应如实证悟。”无论用于何种事业都不受束缚，在第三十三品中说：“具备方便和智慧，五毒三毒无害。”成为获得佛陀果位的真实因，在第二品中说：“若证悟自明智慧之义，则获得无生无死的永恒。”本体是：胜义谛中是七宝。如是说。理是幻化，实无自性；世俗谛中是任运自成。如是说。这两者前后词句意义相同，虽然词句上有先后，但意义上是同时圆满的。如是说：“词句虽有先后，但意义上应观想为同时圆满。”以及“胜义谛与世俗谛无别，如实证悟。”以及“胜义谛显现任何事物，其自性成立为法性，对此确定无疑，即是世俗谛。”在《窍诀总集》中说：“任运成就的智慧明灯，自他皆明乃是殊胜之眼。应知其本体即是真如。”词源是：从དྷི་ཏིའི་（藏文）的声音演变为第五个，意思是由于见到真谛而变得坚定。如彼经中说：“为了无对境的明晰，故说为见。”以及在《广大论》中说：“无有能见与所见，因竖立智慧明灯，十方刹土无余见。”如是说。有三种
English
The faults of not possessing or lacking it, and the qualities are spoken of as six. Among these, the first is about the six aspects of view, the necessity of which is stated in the 'Heart Drop': "Excluding the objects of other views." What is meant by excluding others is stated in the thirteenth chapter: "Unenlightened and inverted enlightenment, partial enlightenment, not enlightened to reality." In order to obtain the supreme eye of wisdom, this is the necessity of what is sought. There are three aspects to this: truly realizing the nature of reality, as stated in the third chapter: "How is the nature of phenomena? I should truly realize it." Not being bound by whatever action is applied, as stated in the thirty-third chapter: "Possessing skillful means and wisdom, the five poisons and three poisons will not harm." Becoming the actual cause for attaining Buddhahood, as stated in the second chapter: "If the meaning of self-awareness and wisdom is realized, one attains the immortal state of no birth and death." The essence is: in ultimate truth, it is the seven treasures. Thus it is said. Reasoning is illusory, without inherent existence; in conventional truth, it is spontaneously perfect. Thus it is said. These two, the preceding and following words, have the same meaning. Although the words may appear sequentially, in meaning, they are simultaneously complete. Thus it is said: "Although the words may be sequential, in meaning, one should contemplate them as simultaneously complete." And, "Ultimate truth and conventional truth are inseparable, truly realizing them." And, "Whatever appears in ultimate truth, its nature is established as the nature of reality, about which there is no doubt, that is conventional truth." In the 'Compendium of Pith Instructions' it is said: "The spontaneously accomplished lamp of wisdom, clarifying self and others, is the supreme eye. One should know its essence as suchness." The etymology is: from the sound of དྷི་ཏིའི་ (Tibetan), it evolved into the fifth, meaning becoming firm due to seeing the truth. As it is said in that very text: "For the sake of clarity without an object, it is said to be view." And in the 'Extensive Treatise' it is said: "There is no seer and no seen, by raising the lamp of wisdom, all the realms of the ten directions are seen without exception." Thus it is said. There are three
Chinese
片面理解为常断见，以及只理解部分内容的人，他们将事物执着为有或无，并加以诽谤，这就是迷误和遮蔽的本质。第二，断除的方法是：在《心滴》中说：“论证是共同的还是不共同的，通过续部的名声作为因缘，如同须弥山一样显现。”因此，中间的论证是真正确定的，已经在认识原因的时候讲过了。最后，名称的分类有两种。名称的类别是八识。如觉姆说：“这八识以有形之物为所依，是为了在不同的境上断除增益和执着而设的类别。”这种说法是不对的。在《心滴》中说：“六根的显现，眼睛被认为是最好的。智慧在境上没有分别，现量证悟是证悟中的最好。自证智慧是唯一的识。”以及在《道次第》中说：“不混杂、圆满、清明、空性的色，周遍、清晰、自性的声音，最初令人满足的法的香，体验意义精华的味道，真实意义上的触，通晓各种法界，自证如国王般显现。”这就是了。意义的类别也有两种。修持的道次第是：在《心滴》中说：“见到具足一切相的大空性，自证智慧以慈悲观看，将大手印视为果，一切显现的见，无有障碍和见到大集会，一切平等、不动摇，九种全知智慧的见。”因此，能遍之道被所遍之见所遍及，所以称为道次第的见解。第二，对于所修持的续部意义，也被能遍之见所遍及，所以称为续部意义的见解。不理解见解的过失有两种：即使不诽谤善，如果不理解，即使暂时行善，也无法从轮回中解脱。如《我三》中说：“如果不善巧方便，即使恒常修持道的善行，也只会投生到天界和人间，无法获得无生死的地位。”这就是了。将佛的刹土也视为轮回之地的过失。理解的功德有三种：将恶趣之地理解为色究竟天。