English
The statement "I am Wide-Eyed" refers to the intention of equality. To those who cannot engage in virtue, saying that attaining Buddhahood by performing small virtues refers to the limitations of samsara and alludes to other times. To those who boast of small qualities, it implies that if the path is not seen, the ultimate truth cannot be realized. Saying that the ultimate truth cannot be realized without relying on immeasurable Buddhas refers to another meaning. To those who are content with doing good, praising them for doing impartial good and disparaging one-sided good refers to the thoughts of beings. Regarding the four situations of fearing emptiness, doing various activities, clinging to emptiness, and being unable to enter the path, it refers to the existence of results and the lack of inherent existence, so it is said that everything exists, and that is emptiness. This explanation is an inducement for those who are to be introduced. For the completely imputed, it is said that there are no real objects; for the dependent arising, it is said that there are causes and conditions; for the perfectly established, it is said that it does not change. This is an inducement to the characteristics. In order to show off the respective merits of the beings to be tamed, showing the adornments, attire, palaces, and pure realms of the complete enjoyment body, thereby overwhelming others, is an inducement to the antidote. In order to correct the inverted views of the beings to be tamed, referring to the unchanging meaning, saying that attaining Buddhahood by committing the five inexpiable sins is an inducement to transformation. A detailed explanation of its meaning is elucidated in the forty-fifth chapter of the Profound Unbinding Sutra. Eighth, just as a swan walks straight when it walks, with its front and back feet overlapping, possessing the two characteristics of being connected before and after, when explaining the meaning to other students through words that connect the context, just like the gait of a swan, connecting the upper and lower chapters, even if there is confusion, it is connected in the same way as the confusion, and it is explained truthfully. Ninth, just as the advantages and disadvantages of the face can be recognized in a mirror, using metaphorical words to symbolize extremely hidden meanings, for all things, there are metaphors of existence, and there are also metaphors of non-existence, there are similar metaphors, and there are also dissimilar metaphors, there are metaphors that take the meaning, and there are also metaphors that take one aspect of the meaning, using these to symbolize, first put forward that meaning, and then make what is unclear clear. Tenth, just as when a fearless lion cub practices its skills,
Chinese
像上下互相交错跳跃，像在母亲面前正直行走一样，通过交错之处的收放，改变词的字面和词的位置，将意义的混乱之处整理顺序，将中间的顺序调换，不是按照字面意思，而是不颠倒地显示非共同意义的续部意义。以必要性来结束。正直。因为必须为那些以续部之词来表达意义，对道有信心的所化机讲述。因此，通过区分十种讲述方法，使续部的意义不混淆地显现。那么，以什么方式显现呢？在所有方便道和解脱道的意义中，自性秘密精华存在，用引导讲述的词来表示，从而使方便解脱的意义，自性秘密精华得以显现。续部被交付和委托。正直。哪位导师交付？向哪个眷属交付的实物被指示？为了什么必要性而交付呢？导师是胜者普贤金刚持，眷属是摄持诸佛子的持金刚的眷属，以及开悟的眷属，未来的具法眼者等，以“等”字包括的母亲和空行母们，交付的是：自性秘密精华的续部本身的意义，即四种显现。也就是，自性的显现被教导为应证悟，错乱的显现被教导为应清净，道的显现被教导为应行持，果的显现被教导为应获得。为了什么必要性而交付呢？为了不衰败，交付给摄持者。为了兴盛广大，交付给具法眼者。为了守护教法并在一切处增长，交付给母亲和空行母们。此处的意义广释在根本续的最后一品和调伏广大女人的品中阐明。道和果的法在各自的场合出现，因此不在此处指示是合理的。正直。应该了解的五个所知境，即开场白等，是密心的所知，不是应该修习的方法。那么，在哪里讲述了修习续部意义的禅修方法呢？必须在五个所知境之后的共同和殊胜二道讲述的场合了解。
English
Like jumping and crossing each other up and down, like walking straight in front of the mother, by contracting and releasing at the intersections, change the literal meaning of the words and the position of the words. Arrange the confused meanings in order. Exchange the order in the middle. It is not according to the literal meaning. It shows the meaning of the tantra that is not a common meaning without reversing it. Concluding with necessity. Straight. Because it is necessary to explain to those who are to be tamed, who express the meaning with the words of the tantra and have faith in the path. Therefore, by distinguishing the ten methods of explanation, the meanings of the tantra are made clear without being confused. So, in what way does it appear? In the meaning of all the expedient paths and liberation paths, the essence of the secret nature exists, and it is expressed by the words that lead the explanation, so that the meaning of the expedient liberation, the secret essence of the nature, is made manifest. The tantra is entrusted and entrusted. Straight. Which teacher entrusted it? To which retinue was the object of entrustment shown? For what necessity was it entrusted? The teacher is the Victorious Samantabhadra Vajradhara, and the retinue is the Vajrapani retinue who holds the Buddhas, and the enlightened retinue, the future Dharma-eyed ones, etc., including the mothers and dakinis with the word "etc.", what is entrusted is: The meaning of the tantra of the secret essence of nature itself, that is, the four appearances. That is, the appearance of nature is taught to be realized, the appearance of delusion is taught to be purified, the appearance of the path is taught to be practiced, and the appearance of the fruit is taught to be attained. For what necessity is it entrusted? In order not to decline, it is entrusted to the collector. In order to flourish and expand, it is entrusted to the Dharma-eyed person. In order to protect the teachings and increase them everywhere, it is entrusted to the mothers and dakinis. The detailed explanation of this meaning is clarified in the last chapter of the root tantra and in the chapter on taming the great woman. The reason why the Dharma of the path and the fruit appear in their respective occasions is that they are not indicated here. Straight. The five objects of knowledge that should be known, such as the introduction, etc., are the knowledge of the secret heart, not the method to be meditated on. So, where is the meditation method for practicing the meaning of the tantra explained? It is necessary to know in the occasion of explaining the two paths of common and supreme after the five objects of knowledge.
Chinese
意思是说，要修习的传承意义的十种事物，将在下部道路中详细解释。因此，这里在五种知识的章节中，并没有解释要修习的内容。༈。中间，共同殊胜道次第有两种方式：念诵，一般开示；以及，直接地，在五种知识之上，由于对要修习的内容感兴趣，从而投入到道路上并前进的总结是这样的：在道次第中，共同的一般道路行进方式有天人的十善业、声闻的戒律、菩萨的发心等，应如各自的论典一样了解。特别是大乘的道路，有两种。殊胜道的特殊开示。念诵，一般开示。直接地，最后的大乘也有两种：凡夫直接享用五种欲妙，与此相应地投入到方便道的道路上；以及，具相者行持波罗蜜多道，与此相应地投入到智慧解脱道上。这两种道路，由于所化众生的根器利钝之分，方便道和智慧解脱道，也有同时和次第修习的方式。方便解脱各自相应地，如经中所说，将在下面的详细解释中阐述。开示完毕。这有两种：方便道和解脱道。第一种有两种：念诵，开示；以及，直接地，凡夫以五种欲妙作为快乐的实物来享用，并随之而行，以方便道行进，也分为修行业力的大小，或者根器的利钝，以及是否有精华的缘分等，因此也应与各自的根器相符地进行修持。这也从根器的大小方面分为次第和同时两种。从相的大小方面分为本尊和观想两种。从所化众生的粗细方面分为寂静和忿怒两种。从是否舍弃次第方面分为顿超和最终两种。从贪执的大小方面分为方便和解脱两种。这里，对于有贪执者，为了让他们与各自的根器相符地通过方便道的诀窍获得解脱，需要具备上师具有经验、掌握地气、事业广大且具功德、自身业障清净这四种条件，或者
English
The meaning is that the ten objects of the lineage meaning to be meditated upon will be explained in detail in the context of the lower path. Therefore, here in the chapter on the five knowledges, the object of meditation is not explained. ༈. In between, there are two ways to traverse the common supreme path: recitation, general teaching; and directly, above the five knowledges, due to interest in the object of meditation, the summary of engaging in the path and progressing is as follows: In the stage of the path, the common general way of traversing the path includes the ten virtues of gods and humans, the monastic discipline of the Hearers, and the Bodhisattva's mind of enlightenment. These should be understood according to their respective treatises. In particular, the Mahayana path has two aspects. The special teaching of the supreme path. Recitation, general teaching. Directly, the ultimate Mahayana also has two aspects: ordinary individuals directly enjoy the five desirable qualities, and in accordance with this, engage in the path of skillful means; and those with characteristics practice the Paramita path, and in accordance with this, engage in the path of wisdom liberation. These two paths, due to the difference in the sharpness and dullness of the disciples' faculties, the path of skillful means and the path of wisdom liberation, also have simultaneous and gradual ways of practice. The skillful means and liberation are in accordance with their respective traditions, as explained in the scriptures, and will be shown in the detailed explanation below. The explanation is complete. There are two: the path of skillful means and the path of liberation. The first has two aspects: recitation, teaching; and directly, ordinary individuals enjoy the five desirable qualities as objects of happiness, and following this, progressing through the path of skillful means is also divided according to the magnitude of the karmic imprints of practice, or the sharpness and dullness of the vessel's intellect, and whether or not there is a share of the essence. Therefore, it should be practiced in accordance with one's own intellect. This is also divided into gradual and simultaneous according to the size of the intellect. It is divided into deity and conceptualization according to the size of the sign. It is divided into peaceful and wrathful according to the grossness of the disciples. It is divided into sudden breakthrough and ultimate according to whether or not the stages are abandoned. It is divided into skillful means and liberation according to the size of attachment. Here, for those with attachment, in order to liberate them through the instructions of the path of skillful means in accordance with their respective intellects, it is necessary to have a lama who possesses experience, has mastered the earth element, has extensive activities and possesses qualities, and has purified his own karma, or
Chinese
精液有四个脉轮，通过控制自身精液的方法和幻轮的力量，会产生乐空智慧。然而，由于根器的锐利和迟钝，以及三界身体的形成方式不同，行为也有所不同。首先，以欲界的身体为主而安住。从胎生逐渐转变为色界的化生，如同身体圆满成熟一样，修持方法上，上门逐渐开启，下门同时显现，是这样说的。分为三种：逐渐开启，以及直接开启。希瓦（Śi-va）是脉，chakra是轮，共有六个部分：四个因轮和两个缘轮，共六个。首先，四个因轮是：脐轮，即化身轮，位于六十四脉瓣的中央，精液呈短阿（ཨ་，a）字形。心轮，即法轮，位于八脉瓣的中央，精液呈വം（vam）字形。喉轮，即受用轮，位于十六脉瓣的中央，精液呈短阿（ཨ་，a）字形。头顶，即大乐轮，位于三十二脉瓣的中央，精液呈హం（ham）字形。两个缘轮是：三岔路口是火轮，位于རྂ་（藏文，ram，梵文天城体，ram，梵文罗马拟音，火）处；会阴处或肛门是风轮，位于ཡྂ་（藏文，yam，梵文天城体，yam，梵文罗马拟音，风）处。因此，修行者在修持时，通过收摄下气，从自身位置的字母ཡྂ་（藏文，yam，梵文天城体，yam，梵文罗马拟音，风）中生起度母，风向上行，击中三岔路口的རྂ་（藏文，ram，梵文天城体，ram，梵文罗马拟音，火）。由此点燃短阿（ཨ་，a）之火，火焰进入脉阿瓦都提（awa dhuti）。依靠它，脐轮的精液因证悟而融化，产生喜。然后依次融化心轮的精液，产生胜喜。喉轮产生离喜。顶轮的所有脉轮的精液，因证悟而融化，产生俱生喜。然后，精液的光芒从顶轮发出，向十方诸佛供养乐空，诸佛以无染之方便进行结合，菩提萨埵融入顶轮的精液，融化成光，遍布全身，观想如同充满酥油的皮囊一般，从而分别生起四喜的成分。法主的观点是，