Chinese
为了需要殊胜的处所，再次迎请所有佛陀，将父尊母尊的身坛观想融化，一同降临于莲花之上，从而生起坛城，与其他的修法相符，会变得很好。而生起宫殿，在本论典中没有明确说明，因此，在简略的时候，母尊的子宫本身就是宫殿的替代，所以，即使不观想宫殿，也不会产生过失，这一点显而易见。然而，如果能够做到，观想是很好的。在实际操作中，也是观想本身，前后都是一致的。然而，上师前辈们将后得的菩提心分为三部分：一部分是供养，一部分是宫殿，一部分分为三十二份，由此生起并守护本尊，以及身坛的诸佛融化而生起佛，以及身体的宫殿融化而生起宫殿，他们是这样认为的。三金刚的加持等，意思是，种子字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）或者降伏咒语班杂儿德日嘎（藏文：བཛྲ་དྷྲི་ཀ，梵文天城体：वज्र धृक，梵文罗马拟音：vajra dhṛka，汉语字面意思：金刚持）等等，在字母三个一组之间穿插的意思。嗔恨金刚，指的是不动佛。之前的形象完全转变，意思是，自己融入金刚持，不动佛融入金刚持，成为金刚持不动佛的意思。转化为果位的不动佛慢，以及猛烈的田地和贪欲等，意思是，根本面容是忿怒相，右面容是寂静相，左面容是具有贪欲之相，是这样转变的。其余的颜色、手印、装饰、服饰没有不同。对于这些手印，有些圣母的车大论师，认为是右边向上依次排列，左边向下依次排列，但大多数圣众都认为全部向上排列。勇士拥抱自己的手印，指的是之前的明妃，不是坛城胜乐金刚的触，因为还没有完成她的舒卷。也有解释说，降伏障碍者是绿色的，虽然汉文中“ শ্যামা (Śyāmā)”这个词也有绿色的意思，但这里说“像蓝色莲花的叶子一样舒展”，所以很明显是纯蓝色。在简略版的许多旧版本中，其余六个忿怒尊有蓝色、红色和白色，而且《金刚心要释》的十忿怒尊也大多是这样。
English
For the sake of needing a supreme place, again invite all the Buddhas, visualize the dissolution of the Father and Mother's body mandala, and together descend upon the lotus, thereby generating the mandala, which will be excellent as it conforms to other sadhanas. However, the generation of the palace is not explicitly stated in this treatise. Therefore, in brief, the Mother's womb itself is the substitute for the palace. Therefore, even if the palace is not visualized, no fault will arise, which is obvious. However, if it can be done, visualization is good. In practice, it is also the visualization itself, and everything is consistent from beginning to end. However, the previous lamas divided the subsequent Bodhicitta into three parts: one part is offerings, one part is the palace, and one part is divided into thirty-two parts. From this, they generate and protect the deities, and the deities of the body mandala dissolve and generate the Buddha, and the palace of the body dissolves and generates the palace. This is what they believe. The blessings of the Three Vajras, etc., mean that the seed syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) or the subjugating mantra Vajra Dhṛka (藏文：བཛྲ་དྷྲི་ཀ，梵文天城体：वज्र धृक，梵文罗马拟音：vajra dhṛka，汉语字面意思：金刚持), etc., are interspersed between groups of three letters. Wrathful Vajra refers to Akshobhya. The previous form is completely transformed, meaning that oneself merges into Vajradhara, and Akshobhya merges into Vajradhara, becoming Vajradhara Akshobhya. Transforming into the pride of Akshobhya of the result, and the fierce field and desire, etc., mean that the root face is wrathful, the right face is peaceful, and the left face has the appearance of desire. The rest of the color, hand gestures, ornaments, and clothing are not different. Regarding these hand gestures, some great chariot masters of the Holy Mother believe that they are arranged sequentially upwards on the right and sequentially downwards on the left, but most of the Holy Ones believe that all are arranged upwards. The hero embraces his own mudra, which refers to the previous vidyā, not the touch of the Chakrasamvara Vajra Mother, because her expansion and contraction have not yet been completed. There are also explanations that the subduer of obstacles is green, although the Chinese word "Śyāmā (श्याम)" also has the meaning of green, but here it says "spreading like the petals of a blue lotus," so it is clearly pure blue. In many old versions of the abridged edition, the remaining six wrathful deities are blue, red, and white, and most of the ten wrathful deities in the Vajra Heart Commentary are also like this.
Chinese
和……相似。虽然也是那样出现，但是，圣者眷属大多黑色身相的右脸白色，左脸确定是红色，这样解说。经续中说，不动明王的时候，“寂静手持利剑和绳索”，以及“欲自在的时候，所有装饰全部圆满”等等，虽然有这些说法，但是，圣者眷属的口诀中不那样做，经典中很清楚，因为对十位忿怒尊都极度忿怒。 “本尊是三十二自性”等等，因此，显示了微细的瑜伽。 “乞讨食物不念诵”等等，因此，显示了金刚念诵和外念诵两种。再次，念诵者等进入主尊的如是性中。 “从那里坛城安住者”等等是，用歌声劝请而起立。 “如是真实功德”等等是赞颂，如是也显示了用轮等供养。 “自己的轮”等等是接近摄集，显示了包括间隙时段的事务。 “念诵者专注三摩地的时候”等等，修行者生起威严，头顶上方一箭之高的地方，（观想）从（བཾ，vam，വം，邦）字产生的月亮坛城，其下是五方佛的自性，白色（ཨོཾ，om，ओम्，嗡）字头朝下。从那里面降下五种智慧的本体五色甘露，从头顶到脚底末端的整个身体都充满，这样观想，是三摩地的精华摄取。 “如是学习的念诵者”等等，显示了食物的瑜伽，如是等等用一个偈颂简要显示，用（ཧཱུཾ，hūṃ，हुं，吽）字好好净化等等详细解说。也就是像朵玛一样加持食物后，净化内脏是，在喉咙里，从（ཧྲཱིཿ，hrīḥ，ह्रीः，赫利）字产生的红色莲花八瓣的中心，蓝色（ཧཱུཾ，hūṃ，हुं，吽）字产生五股金刚杵，中间有空心的角，顶端有（ཨོཾ，om，ओम्，嗡）字。观想从那里面发出的光芒照射到食物上。净化心间是，观想各种莲花日轮上，蓝色（ཧཱུཾ，hūṃ，हुं，吽）字发出三股火焰，手势模仿盛倒，用（ཨོཾ，om，ओम्，嗡）字的光芒推动，通过金刚杵的空心角，将心间的（ཧཱུཾ，hūṃ，हुं，吽）字一切本尊聚集的本体供养到内
English
Similar to... Although it also appears that way, however, most of the retinue of the Holy Ones have a black body, with the right face definitely white and the left face red, this is how it is explained. In the tantras, it says that during the time of Achala, "peacefully holding a sword and a rope," and "during the time of desire-lord, all ornaments are completely perfect," etc. Although there are these statements, it is clear in the texts that the oral instructions of the retinue of the Holy Ones do not do it that way, because they are extremely wrathful towards all ten wrathful deities. "The deity is thirty-two in nature," etc., therefore, it shows the subtle yoga. "Begging for food without reciting," etc., therefore, it shows the two types of vajra recitation and external recitation. Again, the mantra practitioners, etc., enter into the suchness of the main deity. "From there, the mandala dweller," etc., is to encourage and arise with song. "Such true qualities," etc., is praise, and it also shows offering with wheels, etc. "One's own wheel," etc., is to closely gather, showing the activities including the interval periods. "When the mantra practitioner focuses on samadhi," etc., the practitioner generates splendor, at a height of one arrow above the crown of the head, (visualize) the lunar mandala arising from the syllable (བཾ，vam，വം，Vam), below it is the nature of the five Buddhas, the white syllable (ཨོཾ，om，ओम्，Om) with the head facing down. From there, the essence of the five wisdoms, the five-colored nectar, descends, filling the entire body from the crown of the head to the end of the soles of the feet, this is thought to be the essence of samadhi. "Such a learning mantra practitioner," etc., shows the yoga of food, such as briefly showing it with one verse, and explaining it in detail with purifying well with (ཧཱུཾ，hūṃ，हुं，Hum), etc. That is, after blessing the food like a torma, purifying the internal organs is, in the throat, in the center of the eight-petaled red lotus arising from the syllable (ཧྲཱིཿ，hrīḥ，ह्रीः，Hrih), from the blue syllable (ཧཱུཾ，hūṃ，हुं，Hum) arises a five-pronged vajra, with a hollow horn in the middle, and the syllable (ཨོཾ，om，ओम्，Om) at the tip. Visualize the rays of light emanating from it striking the food. Purifying the heart is, visualize the blue syllable (ཧཱུཾ，hūṃ，हुं，Hum) on a variegated lotus sun disc emitting three flames, imitate the pouring gesture with the hands, and with the light of the syllable (ཨོཾ，om，ओम्，Om) propelling it, through the hollow horn of the vajra, offer the essence of all the deities gathered in the syllable (ཧཱུཾ，hūṃ，हुं，Hum) in the heart to the inner
Chinese
是内火供。这里所说的“云之声”是嗡字的名字。有些人也说观想喉咙如海螺之形。有些人这样说，只是喉咙的纹路如海螺的盘旋而已，并非观想海螺的形状。其后的行为是“风能使火燃烧”等等。即观想在密处有यं（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）字化为风，在脐间有रं（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字化为火，在心间有लं（藏文，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）字化为土，在喉咙有वं（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）字化为水。风燃火，火烧土，土煮水，水融化食物，从喉咙的莲花进入，到达心间时，精华使诸神满足。到达脐间时，让字的火焚烧糟粕，化为灰烬，通过密轮，被风力击打，从下门排出。强烈地控制上下之风的结合。如果这样习惯了，疾病和毒药等就不能侵入，能阻止非时而死。就是这样说的。这里所说的“结合”是指风的结合，所说的“密莲”是指密处的脉轮。显示内火供的利益是“没有次第”等等。如果食物需要像朵玛一样加持，那么应该遵循哪个朵玛仪轨呢？圣系的根本经典中没有朵玛仪轨。中期的大学者们采用的是从坛城仪轨《金刚鬘》中所说的会集朵玛仪轨。还有后来的某些学者，在与那个基础相同的基础上，从释续《金刚鬘》和《灯明》等中做了很好的汇集，那些也不是不好。只要不与根本经典和续部注释等相违背，就必须重视传承的口诀。因此，应该从萨霍的学者寂天和金刚座的黑行者的朵玛仪轨中了解。金刚鬘“吉祥顶髻木”等等，这个流派是依靠哪个释续而著成的呢？以及将善根回向菩提。这部论典也有察洛的译本，但这里是按照译师仁钦桑布的译本进行讲解的。简要地介绍这个流派的生起次第的论典。
English
It is the inner fire offering. Here, "cloud sound" refers to the name of the syllable Om. Some also say to visualize the throat as the shape of a conch shell. Some say this only means that the lines of the throat are like the coils of a conch shell, not to visualize the shape of a conch shell. The subsequent actions are "wind makes fire burn," and so on. That is, visualize Yaṃ (藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yang) as wind in the secret place, Raṃ (藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Rang) as fire in the navel, Laṃ (藏文，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：Lang) as earth in the heart, and Vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Wang) as water in the throat. The wind ignites the fire, the fire burns the earth, the earth boils the water, the water melts the food, enters from the lotus of the throat, and when it reaches the heart, the essence satisfies the deities. When it reaches the navel, the fire of Raṃ burns the impurities, turning them into ashes, passing through the secret wheel, being struck by the force of the wind, and exiting from the lower gate. Strongly control the union of the upper and lower winds. If one becomes accustomed to this, diseases and poisons, etc., cannot invade, and untimely death can be averted. That is what is said. Here, "union" refers to the union of winds, and "secret lotus" refers to the chakra of the secret place. The benefits of the inner fire offering are shown as "without sequence," and so on. If food needs to be blessed like a torma, then which torma ritual should be followed? There is no torma ritual in the root text of the Noble Lineage. The great scholars of the intermediate period adopted the assembled torma ritual described in the mandala ritual Vajra Garland. Also, some later scholars, on the same basis, made excellent compilations from the explanatory tantra Vajra Garland and Lamp Illuminating, etc., and those are not bad either. As long as it does not contradict the root text and tantric commentaries, etc., the oral instructions of the lineage must be valued. Therefore, it should be understood from the torma rituals of the Zahor scholar Shantideva and the Black Practitioner of Vajrasana. Vajra Garland, "Auspicious Topknot Wood," etc., which explanatory tantra is this tradition based on? And dedicating the merit to enlightenment. This text also has a translation by Chag Lotsawa, but here it is explained according to the translation of the translator Rinchen Zangpo. Briefly introducing the text of the generation stage of this tradition.
Chinese
不会改变成为顽固，然而对于自身宗派的次第论著极其精妙，上师们一致认为龙猛、无著所造，暂时在这两种宗派中，应当追随次第论著。具有所依和能依的坛城的清净，详细地应当从无畏称所造的《口诀穗》中理解，以及一切秘密续部，龙猛、无著的二十坛城仪轨，以及次第论著中三面清净等结合起来，也能获得定解。这样一来，获得具有三种特点的坛城粗细的等持，如所说：具有色、声、味，有智慧者修持六个月。如同所说，行持行为之时，或者不行持明妃禁行也可以，第十七章中说：身体的三种姿势，都应当从金刚中产生。一切有情界中，恒常做佛身。等等广说的那样，领会所说的誓言的字面意义，也能为了有情利益而行持，此外身体、语言和心，安乐而住就能获得菩提。以及，逝去则成为金刚三自性，不变金刚变为不驯服。以及，难以忍受苦行禅修，即使依止也不会成就，依靠一切欲望的享受，就能迅速成就。以及，佛陀菩萨和，密咒的行为殊胜行，获得无上不变之法，也是依靠依止一切欲望。等等，所有关于将欲望作为道用的说法，在那样的阶段就能成就。圆满次第的行为之时，总的来说也是如此，但在那里，无边无际的智慧妙用是主要的，因此外在的欲望并非唯一重要，外在的欲望作为道用最为重要的阶段，应当知晓是这些第一阶段。这就像我们上师的上师天护的足迹一样，这种区分也是。