English
It is also said: "Whichever direction you wish to dwell in, In an instant, transform into a good deity, A deity with one face and two arms, This deity should be meditated upon." As it is said, in general, even if it can be considered that what was said by the Sage is not necessarily definitive, since it seems that it was taught by Nagarjuna, therefore what he and Krsna Samaya Vajra said about two arms is also not wrong. In the case of the second Abhisambodhi here, the letters being gathered into the moon, and the container and contents being gathered into the moon, these two are the same as the appearance of the two moons named Ali Kali in other schools. In the Sutra Pitaka it says: "Arising from the ultimate truth, focusing on the sun." This refers to the time of meditating on the three letters of the sun, moon, and lotus stacked on top of each other. The letters dissolving and the container and contents dissolving refers to meditating on the moon mandala, which is gathered into one. Gathering the container and contents into the moon is also called focusing on the mind of enlightenment. The latter three Abhisambodhis, and transforming the Nirmanakaya into Vajrasattva, etc., when combined, are called generating the Great Vajradhara. Akshobhya is the follower, etc., which is extremely yoga. Among them, first, "One should think in the left hand," etc., shows the transformation of the Nirmanakaya into Vajrasattva. Although many different views have arisen regarding this, it is considered reasonable for it to be emitted from the heart of Akshobhya. From "the aggregates" to "the mandala of the body is complete" is the body mandala. Among them, generating the deity from the seed syllable is the way of increasing. Even if one meditates on the essence of the deity as the letters of the mantra, it will not fail to become the body mandala, because the mantra itself is said to be the essence of the deity in many cases. Here, since the ritual of visualizing the body as a palace has not appeared, if it is brief, it is sufficient to have the thought of oneself as the palace. If it is detailed, a little is also mentioned in the order of the ritual. In the Explanatory Tantra, Vajra Garland, it says: "The body becomes a palace." etc., each part of the body needs to be visualized as each part of the mandala. At that time, the four upper and lower doors of the body are the two of the mouth and nose, and the two lower doors. The four nose tips are: the nose tip of the secret place, the nose tip of the navel, the nose tip of the heart, the nose tip of the face.
Chinese
共有四种鼻端。此外，关于在“贪恋喜悦等是真言”的语境中，存在各种观点。然而，无论是修持种子字还是名咒等，目的都是一样的。因此，按照各自的口诀去做就可以了，没有必要进行辩驳。在此处，关于次第次第的分类中，稍微做了一个关于在身体上安立本尊的疑问的解答，意思是：对于提出“在不净的身体上安立本尊是相违的”的疑问，回答说：铜的自性是唯一的，当它被用作洗涤的器皿时，不会被用作食物的器皿，也不会被顶礼。当它被用作食物的器皿时，不会被用于洗涤，也不会被顶礼。当它被用来塑造本尊的形象时，不会做其他两件事，而是顶礼。同样，身语意的自性是法性，当它与轮回的状态相关联时，对于众生来说，它显得是恶劣的。当轮回稍微清净的状态时，对于圣者来说，它显得是道之法。当完全舍弃轮回的状态时，对于佛陀来说，它显得是果位的智慧或法性。然而，法性的本体没有好坏之分，就像三种状态的铜的自性没有差别一样。作为回答而写下的意思是：对于不净的身体，如果有一个真实存在的物体，然后从其他地方迎请来一个与它无关的清净的佛，并安住在其中，那么如果这样认为，那确实是不合理的。然而，这只是为了揭示这个平凡身体本身的自性或法性，它本来就安住着佛性。因此，佛陀本来就安住在身体中，而不是从不净之中迎请而来，所以没有过失。此外，不净的身体实际上并不成立，而是由执着于不净的分别念所安立的。这就像执着于洗涤的铜一样，即使被用作洗涤的器皿，铜的自性也不会变得不净。同样，由于不净的轮回从自身方面并不成立，因此没有产生对本尊不恭敬的过失的基础。那么，有人会想，具有垢染的法性，后来是如何清净的呢？这就像炼金术的例子一样，炼金术的药水可以去除铜铁的黑色污垢，从而使铜铁的自性颜色显现出来。
English
There are four types of nose tips. Furthermore, regarding the context of "attachment, joy, etc., are mantras," there are various viewpoints. However, whether one meditates on seed syllables or name mantras, the purpose is the same. Therefore, it is sufficient to follow one's own instructions, and there is no need for debate. In this context, in the classification of stages, a slight clarification is made regarding the doubt of establishing the deity on the body, meaning: To the question of "establishing the deity on an impure body is contradictory," the answer is: The nature of copper is unique. When it is used as a washing vessel, it is not used as a food vessel, nor is it prostrated to. When it is used as a food vessel, it is not used for washing, nor is it prostrated to. When it is used to create the image of a deity, the other two are not done, but prostration is performed. Similarly, the nature of body, speech, and mind is dharmata. When it is related to the state of samsara, it appears evil to sentient beings. When the state of samsara is slightly purified, it appears as the dharma of the path to the noble ones. When the state of completely abandoning samsara, it appears as the wisdom of the result or dharmata to the Buddhas. However, the essence of dharmata has no good or bad, just as the nature of copper in the three states has no difference. The meaning of the answer is: For an impure body, if there is a truly existing object, and then a pure Buddha unrelated to it is invited from elsewhere and dwells within it, then if one thinks like that, it is indeed unreasonable. However, this is only to reveal the very nature or dharmata of this ordinary body itself, which inherently dwells as Buddhahood. Therefore, the Buddha inherently dwells in the body, and is not invited from within impurity, so there is no fault. Furthermore, the impure body is not actually established, but is established by the discriminating mind that clings to impurity. This is like clinging to washing copper. Even if it is used as a washing vessel, the nature of copper does not become impure. Similarly, since impure samsara is not established from its own side, there is no basis for the fault of disrespecting the deity. Then, one might wonder, how is the dharmata with defilements purified later? This is like the example of alchemy. The elixir of alchemy can remove the black dirt of copper and iron, thereby revealing the color of the nature of copper and iron.
Chinese
就像把显现说成是变成了黄金一样，本来就自然圆满的那个显现，就安立为获得了佛陀。就像《意趣授记经》中所说：这些蕴就是佛，圆满菩提成为因，无二融入如来，那也被称为如来。这是因为蕴的自性是佛，通过修道的因，当它显现时，就被称为获得圆满菩提。而显现本身也不是新设立的道的功德，而是轮回的能取所取二者本来就没有，以证悟没有的方式，进入实相真如，这就是如来显现的方法。从“身体的坛城圆满后”开始是大瑜伽。其中“月亮的坛城完全圆满”等等是身金刚加持，以及“阿是红色”等等是语金刚加持，以及“以咒语在心间太阳”等等是意金刚加持，各自加持后等等是对三金刚共同加持。像这样自己加持后等等是观修三重本尊。这部论典中，此处没有明确说明头饰，是因为下面观修坛城胜尊时，有部主灌顶，认为观修胜尊后不需要两次灌顶，如果不观修坛城胜尊，像四生次第瑜伽这样，就一定需要，因为根本续中也说：具有一切殊胜相，自性身语意金刚，心间智慧誓言和，头饰金刚持胜尊，令一切佛皆欢喜，此乃殊胜之誓言，成就一切诸悉地，以殊胜誓言而行。这样说了。现在的实践中，即使要观修坛城胜尊，此时也只是观修部主，这也是这部论典的注释的意趣。因此，广大的
English
Just as manifestation is said to be transformed into gold, the manifestation of that which is naturally perfect from the beginning is labeled as having attained Buddhahood. As it is said in the Gongpa Lungten (Intention Prophecy Sutra): These aggregates are the Buddha. Perfect enlightenment becomes the cause. Non-duality enters the Thus-Gone One. That is also called the Thus-Gone One. This is because the nature of the aggregates is Buddha, and through the cause of meditating on the path, when it manifests, it is said to have attained perfect enlightenment. And the manifestation itself is not a newly established quality of the path, but rather the two, samsara's grasping and the grasped, are originally non-existent. By realizing the non-existence, one enters the reality of Suchness, which is the method for the Thus-Gone One to manifest. Starting from "When the mandala of the body is complete," it is Maha Yoga. Among them, "The mandala of the moon is completely perfect," etc., is the blessing of the Body Vajra, and "A is red in color," etc., is the blessing of the Speech Vajra, and "With mantra, the sun in the heart," etc., is the blessing of the Mind Vajra, and after blessing each separately, etc., is the common blessing of the Three Vajras. Like this, after blessing oneself, etc., is the meditation on the Three-Stacked Deities. In this treatise, the head ornament is not explicitly mentioned here because when meditating on the Supreme Mandala Lord below, there is empowerment by the Lord of the Family. It is thought that after meditating on the Supreme Lord, there is no need for two empowerments. If one does not meditate on the Supreme Mandala Lord, like the Four Creation Stage Yoga, it is definitely necessary, because the Root Tantra also says: Possessing all supreme aspects, The nature of Body, Speech, and Mind Vajra, Wisdom and Samaya in the heart, The Supreme Vajra-Holder as the head ornament, Pleasing all Buddhas, This is the supreme Samaya, Accomplishing all Siddhis, Act with the supreme Samaya. It is said like this. In the current practice, even if one is going to meditate on the Supreme Mandala Lord, at this time, one only meditates on the Lord of the Family, which is also the intention of the commentaries on this treatise. Therefore, the extensive
Chinese
也應按此方式行事。然而，在經部的明示中，即使在國王灌頂時，也僅僅是宣說頂飾的種姓之主，至於如何灌頂則未明確說明，但與諸多釋論和口訣一致的是，灌頂的本質是菩提心灌頂，宣說種姓之主也即是宣說了此灌頂。如是增長廣大結合。意思是說，到此為止，已是真實的大瑜伽，而迎請明妃和供養，則被歸納為大瑜伽的支分或後續行為。儀軌的結合此等，等等是迎請明妃，從「容貌姣好」到「極為虔誠」之間，是關於事業手印的灌頂。灌頂之頂等，是從嗡（藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：om，漢語字面意思：嗡）中產生的真實顯現之莊嚴等之義。女神身金剛等，等等，是說明妃之身觀想為女神，將其與安置於父尊身之地的精華等結合。此即是詞義之顯現。忿怒母的裝束與父忿怒尊十尊相同，而以一髮母作為甘露旋繞之母，雖與一般的體例不符，但因其為度母部的忿怒母，故可視為與事業部相同而結合，不應視為矛盾。如來母金剛母等四位，據說是對自顯之母分別命名。虛空金剛母和持地女神是否也是自顯之母呢？一般而言，六尊忿怒尊有固定的明妃，其他續部中有記載，但此處僅此而已。如是積累之瑜伽士等，是以金剛和蓮花加持。其後開始修持，等等是後續的貪著，取出後以咒語再次，等等是供養。從自咒的文字中產生，直到「彼安住於大地之下」之間，是闡述壇城國王至尊之眾神顯現，實際上，一切佛陀融入自身即是供養，並且清楚地表明了從那裡幻化出壇城般的詞句。若與根本經和明燈釋等相比較，供養之前主要歸納為最初的結合，因此，最初的結合與國王
English
It should be done in this way. However, in the explicit teachings of the scriptures, even during the empowerment of the supreme king, only the lineage lord of the crown ornament is mentioned. Although it is not clear how the empowerment is conferred, it is mostly in accordance with the commentaries and oral instructions that the empowerment is the empowerment of bodhicitta, and the teaching of the lineage lord also implies this. Thus, increasing the great union. This means that up to this point, it is the actual great yoga, and the accomplishment of the vidyā and the offering are summarized as the limbs or subsequent actions of the great yoga. The union of the ritual, etc., is the accomplishment of the vidyā. From "beautiful in form" to "extremely devoted" is about the empowerment of the action mudrā. The crown of empowerment, etc., is the meaning of the adornment of the true manifestation arising from Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: om, Chinese literal meaning: Om). The goddess body vajra, etc., etc., is to contemplate the goddess on the body of the vidyā, and to combine it with the essence of the place placed on the body of the father. This is the appearance of the meaning of the words. The ornaments of the wrathful mothers are the same as the ten wrathful fathers, and the one-haired mother is made into the nectar-swirling mother. Although it is not in accordance with the general system, since it is a wrathful mother of the Tara family, it can be regarded as the same as the karma family and combined, and should not be regarded as contradictory. The four mothers of the Tathāgatas, Vajra Mothers, etc., are said to be the names given separately to the self-manifesting mothers. I wonder if the Space Vajra Mother and the Earth-Holding Goddess are also self-manifesting mothers? In general, the six wrathful ones have fixed wisdom mothers, which are recorded in other tantras, but here it is only this much. Thus, the accumulated yogis, etc., are blessed by the vajra and the lotus. After that, begin the practice, etc., is the subsequent attachment, take it out and with the mantra again, etc., is the offering. From the letters arising from one's own mantra, until "it dwells under the earth," is the explanation of the manifestation of the deities of the mandala king supreme. In reality, all the Buddhas entering the body is the offering, and it clearly states the words like the emanation of the mandala from there. If compared with the root scripture and the Lamp Explanation, etc., the main thing is to summarize the offering before the first union, therefore, the first union and the king.