English
This symbolizes the destruction of all obstacles. The emanation and retraction of light rays symbolize the activities of body, speech, and mind. Attaining such equality of body, speech, and mind, either the actual or a similar result, is enlightenment from the complete body. In the case of the second Abhisambodhi, although the order of the three letters and the three appearances is slightly different, if it is in accordance with the general reasoning, it is considered that there is no fault even if the subtle order does not match. The 'body' in 'enlightenment from the complete body' means the perfection of face and limbs, and does not indicate the purity of the body separated from body, speech, and mind. Therefore, in the latter three Abhisambodhis, it is very bad to consider speech, mind, and body as the order, because such an order does not correspond to the arising and reversing order of the three vajras. This ripening method of the completion stage is a symbol, from the bliss-emptiness of the subtle bindu, the deity body of body isolation arises, as well as the stages of speech isolation, the stages of mind isolation, and the bliss-emptiness of those who abide in the illusory body stage, all will merge into all the deity bodies. The first protector is made white in color, which is the meaning of Vajrasattva in the causal stage. It is better to make one face and two arms than to make three faces and six arms, because it symbolizes that it is the root deity. The tantra says: The very Vajra of Bodhicitta, like a three-faced one, is seen by all the Tathagatas. In this tradition, when the emanation body Vajrasattva is transformed into a three-faced one, it is done to specifically add the three faces, so before that, it should be visualized as one face. Now, in the path of taking the birth emanation body, starting from the actions of the first protector, up to the blessing by the family lord. Among them, the action is that the light rays from the heart of the first protector urge the Buddhas. The arising of those Buddhas symbolizes that the karma of the intermediate state beings urges the parents, causing them to engage in impure conduct. The blessing of beings by the immovable one arising from Bodhicitta is equivalent to the melting of bindus from the seventy-two thousand channels of the male and female roots. The attainment of happiness by sentient beings is equivalent to the blessing of all aggregates, sense bases, and elements with happiness.
Chinese
如同无有房屋的子宫一般，遍布虚空之诸神汇集融合，如同赤白明点一般。如同中阴一般的原始怙主融入，如同受生一般化为化身金刚萨埵。之后，阐明身体坛城，象征着胎中蕴、界、处次第圆满。身语意加持，象征着身语意三者各自，以及三者越来越增上，三重勇识叠加，是为了结合粗身，以及以心间为主的脉中明点，以及依于此的气的力量和智慧的力量增上的缘故。族主增广，即是清净地掌管自己本族的事业，也就是转变为原始怙主，身体坛城主要清净胎中状态，以及金刚三加持，三重勇识叠加，族主增广等，与出生到身体圆满之间相合。如果从果的角度来说，因为报身是众生所不见的，所以在众生面前化现化身，即是转变为化身金刚萨埵，是根本的化身。之后，随应所化而出现各种化身，是支分的化身，观修身体坛城之诸神作为道用。这些是从一个智慧中产生的，象征着诸神融入金刚萨埵的身体中。金刚三加持，是诸佛获得身语意平等之果位。三重勇识叠加，誓言勇识是具有脉的身体，智慧勇识是具有气的明点，三摩地勇识是光明的心，是这些的法性现前。族主增广，以菩提心灌顶，是获得大乐之身，以及对众生灌顶，因此具有利益遍布虚空一切有情之能力。成为圆满次第之成熟因的方式是，如来
English
Like a house without a womb, all the deities pervading the sky gather and merge, like the white and red elements. Like the bardo, the primordial protector dissolves, and like taking birth, it transforms into the emanation Vajrasattva. Then, clarifying the mandala of the body symbolizes the gradual completion of all aggregates, elements, and sources in the womb. The blessing of body, speech, and mind symbolizes the individual body, speech, and mind, and the increasing progression of all three, and the stacking of the three heroes is for the purpose of combining the gross body, the bindu in the channels mainly in the heart, and the increasing power of the wind and wisdom based on it. The increase of the family lord is the pure control over the activities of one's own family, that is, the transformation into the primordial protector, and the body mandala mainly purifies the state of the womb, and the blessing of the three vajras, the stacking of the three heroes, the increase of the family lord, etc., are combined from birth to the completion of the body. If considered from the perspective of the result, because the enjoyment body is not visible to beings, the emanation body emanates in the sight of beings, that is, the transformation into the emanation Vajrasattva, which is the root emanation. Then, the various emanations that arise according to what needs to be tamed are the branch emanations, and the deities of the body mandala are meditated upon as the path. These arise from one wisdom, symbolizing that the deities are contained within the body of Vajrasattva. The blessing of the three vajras is that all Buddhas have attained the state of equality of body, speech, and mind. Stacking the three heroes, the samaya hero is the body with channels, the wisdom hero is the bindu with wind, and the samadhi hero is the mind of clear light, which is the manifestation of the nature of these. The family lord increases, and the empowerment with bodhicitta is the attainment of the body of great bliss, and the empowerment for the benefit of beings, thus having the ability to benefit all sentient beings pervading the sky. The way to become the ripening cause of the completion stage is the Tathagata
Chinese
融入一切平等結合的喜樂，自身轉化為化身金剛薩埵，代表從圓滿次第的等持樂空出定後，一切顯現都隨之融入樂空。有些人認為，這與三寂靜時期的幻身相符，也代表第三階段的氣心之天神身融入粗糙的身體。也有人這樣認為，我認為這並不矛盾。然而，一切顯現都隨之融入喜樂，這是圓滿次第中化身道用的主要部分，其他只是種類而已。修持身壇城，能使五蘊界垢染融入光明，清淨的部分轉化為天神身，身語意受到加持，從身寂靜開始，直到雙運之間，奠定生起三種顯現之殊勝智慧的基礎。觀想三重菩薩，也能使脈、界、氣、心的清淨部分顯現為天神身，進行增益和灌頂，能使菩提心穩固於頂門，使一切五蘊界轉化為大樂。從三加持以下，並非僅與道和果的化身相結合，而是三身共同顯現。然而，由於它出現在生起化身道用的時候，所以被歸為那一類。這裡所說的身壇城的「身」，指的是天神的身軀，將其完整地觀想為壇城的輪相，稱為身壇城。將身壇城的意義解釋為以作為修持基礎的身體的壇城，是沒有意義的。因為像我們一樣，有修持的基礎不是身體的情況。即使像你們一樣，在能依和所依兩種情況下，也必須承認修持的基礎是意識，並且承認許多無為法。身壇城的宮殿，僅僅是將天神的身軀觀想為宮殿就能成就，如果僅僅將外壇城的宮殿的延續，視為身體的果實，就解釋為身壇城，這是沒有任何依據的。此處將所淨化和能淨化者解釋為與贍部洲的人相同的原因是，對於各個世間的普通眾生的顯現來說，佛
English
Having entered into the bliss of uniting all things equally, the self transforms into the Nirmanakaya Vajrasattva, representing that after arising from the Samadhi of bliss and emptiness in the Completion Stage, all appearances subsequently merge into bliss and emptiness. Some consider this to be in accordance with the illusory body of the three solitudes, and it also represents the deity body of wind and mind in the third stage entering the coarse body. Some also think this way, and I see no contradiction. However, the subsequent merging of all appearances into bliss is the main part of the Nirmanakaya path in the Completion Stage, and the others are just categories. Meditating on the Body Mandala ripens the impure aggregates and elements into dissolving into clear light, and the pure ones into manifesting as deity bodies. The blessing of body, speech, and mind lays the foundation for generating the special wisdom of the three appearances from Body Isolation up to Union. Meditating on the Three Stacked Bodhisattvas also ripens the pure aspects of channels, elements, wind, and mind into appearing as deity bodies. The increasing and empowerment stabilize the Bodhicitta at the crown of the head, ripening all aggregates and elements into great bliss. The three blessings and below are not only combined with the Nirmanakaya of the path and fruit, but also appear in common with all three Kayas. However, since it occurs during the arising of the Nirmanakaya path, it is placed in that category. Here, the "body" of the Body Mandala refers to the deity's body, and meditating on it with the complete form of the mandala's wheel is called Body Mandala. It is meaningless to explain the meaning of Body Mandala as the mandala of the body that is the basis of practice, because like us, there are cases where the basis of practice is not the body. Even like you, in both the dependent and the support, you must acknowledge that the basis of practice is consciousness, and you must acknowledge many unconditioned dharmas. The palace of the Body Mandala is accomplished only by conceiving the deity's body as the palace. To explain the continuation of the outer mandala's palace as the fruit of the body as the Body Mandala is not taught anywhere. The reason for explaining the objects to be purified and the agents of purification as being the same as the people of Jambudvipa in this context is that, for the appearances of ordinary beings in each world, the Buddha
Chinese
将世间出现的事物安立名称，认为仅仅是对于赡部洲的所依才适用，为了极度赞叹赡部洲的所依，所以将这些一致地结合起来。这在《总集根本续》等续部中也有出现，而且是按照上师的口诀所显现的那样。一般来说，仅仅修持一种死亡、中阴、投生的三有结合之法，就能同时修习各种不同众生的死亡、中阴、投生，因为它们是同类的缘故。因此，有些人认为，需要赡部洲的人才能成为一生中成佛的所依，只有赡部洲的人才能将双运的乐作为道用，依靠密咒成就佛陀的人不会在色究竟天成佛，而是在不清净的刹土中以不清净的身体成佛，并且认为在赡部洲成佛之人的死亡、中阴、投生才是修习的真实对境，其他则不是，这些都只是不理解要点的胡言乱语而已。还有人以经文证明无色界没有色，色界没有双运，天人的身体没有赤白明点等，这都是不理解大乘不共的宗义，特别是与《密集金刚》的显说相违背的说法。从以余势将光明融入到由部主加持之间，是具有四种瑜伽特征的最初真实结合，而迎请明妃等则是支分。如果是像前面所说的那样修持的时候，无论是真实的明妃，还是以意幻化的明妃，都因为有成就事业悉地的差别。金刚部需要观修具笑面者，宝生部需要观修无垢染者，莲花部需要观修歌舞者，事业部需要观修制作者。而此处是观修具笑面者。如果是以意幻化的明妃，那么需要从心间幻化出这些，并且再次生起九位应生之天女，其中金刚部生起嘛嘛格（藏文，梵文天城体：मामक，梵文罗马拟音：māmakī，汉语字面意思：嘛嘛格）或者触金刚母都可以。对于初学者在念诵期间的修持来说，仅仅观修触金刚母等天女就可以了。
English
The establishment of names for things that appear in the world is considered to apply only to the support of Jambudvipa. In order to highly praise the support of Jambudvipa, these are combined harmoniously. This also appears in tantras such as the Root Tantra of Compendium, and it is shown as it appears from the oral instructions of the guru. In general, by meditating on a single method of combining the three existences of death, bardo, and rebirth, one can simultaneously train in the death, bardo, and rebirth of various different beings, because they are of the same kind. Therefore, some people think that only the people of Jambudvipa are needed to be the support for attaining Buddhahood in one lifetime, and only the people of Jambudvipa can use the bliss of union as the path. Those who attain Buddhahood through mantra will not attain Buddhahood in Akanishta, but will attain Buddhahood in an impure realm with an impure body. And they think that the death, bardo, and rebirth of those who attain Buddhahood in Jambudvipa are the real objects of training, and others are not. These are just meaningless talks that do not understand the key points. Furthermore, some people use scriptures to prove that there is no form in the formless realm, no union in the form realm, and no white and red essence in the bodies of gods. These are all misunderstandings of the uncommon tenets of the Great Vehicle, and especially statements that contradict the explicit teachings of the Guhyasamaja Tantra. From the absorption of the remaining momentum into the clear light to the empowerment by the family lord, the first real union is characterized by the four yogas, while inviting the vidya and so on are the limbs. If it is the time of practice as mentioned above, whether it is the real vidya or the vidya visualized in the mind, there is a difference in achieving the accomplishment of karma. For the Vajra family, one needs to meditate on the smiling one; for the Ratnasambhava family, one needs to meditate on the stainless one; for the Padma family, one needs to meditate on the dancer; for the Karma family, one needs to meditate on the maker. But here, one meditates on the smiling one. If it is the vidya visualized in the mind, then one needs to emanate these from the heart and again generate the nine goddesses to be generated. Among them, for the Vajra family, one generates either Mamaki (藏文，梵文天城体：मामक，梵文罗马拟音：māmakī，汉语字面意思：嘛嘛格) or Sparshavajri. For the practice during the recitation period for beginners, it is sufficient to meditate on the goddesses such as Sparshavajri.