English
There, as soon as one takes birth, the merging of gathering and dispersing is the completion of the body in the womb, and the completion of the body is from birth in the womb until the completion of the body. This not only purifies the actual parents of the becoming, intermediate state, and birth, but also the way all those bodies are formed for countless beings such as ancestors and grandmothers who share karmic connections, with this single object of focus. It not only purifies those who have the karma to become parents, but also purifies the karma of oneself becoming the parents of other beings. After that, in the practice of Yamari, the red destroyer, just as one purifies the outer and inner worlds and meditates on bliss, it symbolizes those parents enjoying various realms and desires. In the manifestation of the black one, although it is not in our own treatises, it would be better to supplement this from the red one. Even if it is not done according to the direct instructions of the treatise, there will be no fault, because the purification and union here are viewed as merging into the union body of Vajrasattva. The five syllables are the purification of the intermediate state of becoming, intermediate state, and taking birth, and those syllables enter the body of Vajradhara and dissolve, which means that the intermediate state itself takes birth in the womb. Urging with song is the stage of fetal development, and the gathering and dispersing of bindus, seeds, mudras, and rays of light is the completion of the fetal stage. The fruit appearing as Vajradhara is the same as being born from the womb. From this point on, in order to be compatible with the assembled foot method and others, it is arranged as such, so many ancient people explain it this way: the three stacked heroes are used until the power of body, speech, and mind is perfected. Furthermore, the three heroes, in the order of gross, subtle, and very subtle, symbolize body, breath, and clear light, as explained in the two traditions of Guhyasamaja. Meditating on attachment to the red Yamari at this time is the completion of bindu, and the increase of wisdom is the gradual completion of wisdom and ability. The pride of supreme enlightenment is also the completion of the previously projected fruits, and these three are combined with the end of reaching sixteen years old. According to the manifestation of the black one, until the pride of supreme enlightenment is taken, it is the ripening of the previously projected results within fifteen years.
Chinese
与童瓶行结合，后续阶段是十六岁结束时，迎娶与种姓相符的女子等作为净治。那时男女二者净治时，虽各有父神母神，但对于二者的中阴和在胎中安住的净治，仅以一个共同的对境就足够了。甚深瑜伽是，之后净治生养儿子和女儿等，生处加持是那些眼睛等的能力增长，加持三金刚也是三门的能力圆满，灌顶增益是安住于各自种姓的事业，享用供赞甘露是受用欲妙，临终是净治死亡，座间本尊是再次受生等进行净治。这段话是先前诸师的观点，与卡玛拉拉克西塔的修法相符。依我之分别念，从生处加持到灌顶增益之间，主眷一切一同修持的，如吉祥藏和拉里塔等的传统，刚才所说的那样似乎有些不妥。此时，秘密集会智慧足的规式，或胜乐金刚黑派的曼荼罗胜乐，以及阎魔敌红黑的后二瑜伽，虽然对境可以相同，但一个无法完全涵盖另一个，从证得金刚持果位开始，到在胎中生起坛城之间，由于有无众多其他次第的缘故，仪轨的繁简差别极大。因此应当这样做：刚证得金刚持果位，就是从胎中出生，紧接着风和界增盛之基得到圆满，即二内有情和达玛达都（藏文：ཆོས་ཀྱི་དབྱིངས་，梵文天城体：धर्मधातु，梵文罗马拟音：dharmadhātu，汉语字面意思：法界）是法界，是因的意义，因此执持彼之我慢，是净治由先前业力所牵引的感受苦乐的开始，如红阎魔敌则是快乐，也是智慧能力增长的开始，如黑派则是后续阶段，是脐轮拙火的能力，根本脉的风摇动，诸佛融入并化为空界是
English
Combined with the vase practice, the subsequent stage is at the end of sixteen years, taking a wife who matches the lineage, etc., as purification. At that time, when the two, male and female, are purifying, although there are separate father and mother deities, for the purification of the intermediate state and dwelling in the womb of both, a single common object is sufficient. The very profound yoga is, then purifying the birth of sons and daughters, etc., the blessing of the sense bases is the increase of the power of those eyes, etc., the blessing of the three vajras is also the perfection of the power of the three doors, the empowerment and increase is dwelling in the activities of one's own lineage, enjoying the offerings and praises of nectar is enjoying desirable qualities, the near gathering is purifying death, and the deity of the session interval is purifying rebirth, etc. These words are the views of the previous teachers, and are in accordance with the practice method of Kamalakshita. According to my own conceptualization, from the blessing of the sense bases to the empowerment and increase, the tradition of practicing the main retinue all together, such as the auspicious treasure and Lalita, etc., seems somewhat inappropriate as just mentioned. At this time, the Guhyasamaja Jñānapāda system, or the mandala of the Chakrasamvara black tradition, and the latter two yogas of the red-black Yamāntaka, although the objects can be the same, one cannot completely cover the other, from the attainment of the Vajradhara fruit onwards, to the generation of the mandala in the womb, due to the presence or absence of many other stages, the difference in the complexity of the ritual is extremely large. Therefore, it should be done like this: just attaining the Vajradhara fruit is being born from the womb, and immediately after that, the basis for the flourishing of the winds and elements is perfectly established, that is, the two inner beings and the Dharmadhātu (Tibetan: ཆོས་ཀྱི་དབྱིངས་, Sanskrit Devanagari: धर्मधातु, Sanskrit Romanization: dharmadhātu, Chinese literal meaning: the realm of Dharma) is the Dharmadhātu, which is the meaning of the cause, therefore holding the pride of that is purifying the beginning of experiencing happiness and suffering propelled by previous karma, like red Yamāntaka it is happiness, and it is also the beginning of the increase of wisdom and ability, like the black tradition it is the subsequent stage, it is the power of the tummo of the navel chakra, the wind of the root channels moving, the Buddhas dissolving and transforming into the space realm is
Chinese
五智和阿黎嘎黎是名称的例子，月亮是身，种子字是语，手印是意，光芒的放出和收摄是事业。具有这些的因，金刚持是报身。然后从五个字中，三个种子字是金刚三，两个“吽(藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)”是大悲和善巧方便。这融入身体是，心成为大悲的力量，而大悲也是无所缘的，这是融化。空性和大悲无别的菩提心安住于此，被四无量心所激励，这是被歌声所激励。这是报身化现化身的因，果报显现为金刚持是化身。化身是根本的化身，执持殊胜菩提的慢心是，这也是因为知道是法身的示现。随后生起贪恋，以及开展坛城是，以大贪欲调伏众生，示现贪欲之道，以及示现各种支分的化身。生处加持是具有无量功德，加持金刚三是，一切佛融入智慧平等性，灌顶是成为轮回涅槃一切的引导者。享用供养赞颂甘露是供养的陈设，放出和收摄是各种事业，念诵是宣说佛法，坛城收摄是有些时候化身不显现，座间本尊是化身显现于其他方所作的事业。再说，略微讲述圆满次第转为成熟之理，积累智慧资粮是空性方面才是圆满次第的成熟之因，坛城收摄是明观的本尊轮融入光明，金刚萨埵融化是，以安乐所 विशेष（梵文）的空性。这三者是空性方面的圆满次第成熟之因，生起所依坛城，以及初始和结尾都修习座间本尊是，广大显现方面使圆满次第成熟。五现证是来自红白明点的结合，气停止和分别念融入等。
English
The five wisdoms and Āli Kālī are examples of names, the moon is the body, the seed syllables are speech, the hand gestures are mind, and the emanation and absorption of light rays are activities. The cause possessing these is Vajradhara, the Sambhogakaya. Then, from the five letters, the three seed syllables are the three vajras. The two "Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)" are great compassion and skillful means. This entering the body is, the mind becomes the power of great compassion, and that great compassion is also without object, this is melting. The Bodhicitta of emptiness and compassion inseparable abides in this, and is motivated by the four immeasurables, this is being motivated by song. This is the cause for the Sambhogakaya to emanate emanations, and the result of arising as Vajradhara is the Nirmanakaya. That Nirmanakaya is the root Nirmanakaya, and holding the pride of supreme Bodhi is, this is also because it is known to be a manifestation of the Dharmakaya. Subsequently, arising attachment, and the spreading of the mandala is, showing the path of attachment to those to be tamed by great desire, and emanating various branch Nirmanakayas. The blessing of the birth-place is possessing infinite qualities, and blessing the three vajras is, all Buddhas merging into the equality of wisdom, and the empowerment is becoming the guide of all of samsara and nirvana. Enjoying offerings, praises, and nectar is the arrangement of offerings, emanation and absorption are various activities, recitation is teaching the Dharma, mandala absorption is sometimes the Nirmanakaya becoming invisible, and the session deity is the activities done by the Nirmanakaya appearing in other directions. Furthermore, to briefly explain how the completion stage transforms into maturation, accumulating wisdom accumulation is only the emptiness aspect is the cause of maturation of the completion stage, mandala absorption is the clear deity wheel entering into luminosity, Vajrasattva melting is, emptiness distinguished by bliss. These three are the cause of maturation of the completion stage in the emptiness aspect, generating the support mandala, and meditating on the session deity at both the beginning and the end is, the vast appearance aspect makes the completion stage mature. The five Abhisambodhis are from the union of red and white elements, the stopping of wind and the absorption of conceptual thoughts, etc.
Chinese
清净诸蕴界，以及证得果位智慧身之圆满，劝请祈祷而证得金刚持果位，又于四脉轮气心止息，证得身语意金刚自性之智慧生起，三层心识是不坏明点之轮，甚深瑜伽是忆念宝珠明点等，生处身语意灌顶等是离喜化身明点之轮，坛城舒卷是不坏大明点显现等，以及次第止息智慧身等，是显空双运之圆满次第，供赞等是明觉禁行的成熟之法。其中，从阎魔敌黑尊续十八品中，所说的黑尊十三尊之坛城等，以及红尊续十九品中，显示红尊十三尊之坛城的词句等，大体上是相同的。关于红尊方面，两部续中都详细讲述了五尊，第二十二品中没有讲述十三尊，第十九品续中，这十三尊的修法，是作为零散的方式讲述的。关于红尊十三尊，只有大成就者所造的修法，没有其他的改变。现在在实践中，没有不依赖大成就者的论典的方法。关于黑尊，大成就者的论典也最为著名。但是，阎魔敌的生起，以及卡玛拉拉克西塔的修法等，其他的殊胜论典也有很多。还有惹派的古老修法，以及那若巴的口诀克洛嘉派的，以及那日巴的口诀麦派合二为一的修法等，单独的续部口诀的殊胜法类也有很多。黑敌的修法，与续部的教示和意旨相符，远离一切增减之过失，应当从三世诸佛之本体法王一切智的教言中领会。顶礼薄伽梵吉祥忿怒尊之王六面阎魔敌之身。如续部总集第三品中所说，妙音
English
Purifying the aggregates and realms, and representing the completion of the wisdom body of actual results, urging supplication and rising to hold the Vajradhara fruit. Also, the cessation of wind and mind in the four root chakras represents the arising of the wisdom of the Vajra nature of body, speech, and mind. The three-layered mind is the circle of the indestructible bindu of the heart. The exceedingly profound yoga is the remembrance of the jewel bindu, etc. The initiations of the sources of birth, body, speech, and mind are the circle of the joy-free emanation bindu. The mandala's expansion and contraction are the great indestructible bindu, appearance, etc., and the stages of the wisdom body that are subsequently pacified. These are the completion stages of the union of appearance and emptiness. Offerings, praises, etc., are the maturing agents of the conduct of awareness. Among these, from the eighteen chapters of the Black Yamari Tantra, the mandalas of the thirteen black deities are spoken of, and from the nineteen chapters of the Red Yamari Tantra, the words that show the mandala of the thirteen red deities are mostly similar. Regarding the red deities, both tantras extensively explain the five deities, and the thirteenth deity is not mentioned in the twenty-second chapter. In the nineteenth chapter of the tantra, this practice of the thirteen deities is taught as a scattered method. For the thirteen red deities, there is only the practice composed by the glorious holder, and there has been no other change. Therefore, there is no way to practice it now without relying on the texts of the glorious holder. For the black deities as well, these texts of the glorious holder are the most famous. However, the arising of Yamari and the practice of Kamala Rakshita, etc., have many other excellent source texts. There are also many excellent lineages of solitary tantra instructions, such as the old practice of the Ra lineage, the oral instructions of Naropa, the Klog Skya lineage, and the practice of the Nari lineage, which combines the Mal lineage into one. The practice of the Black Enemy, which is in accordance with the teachings and intentions of the tantra, and is free from all faults of excess or deficiency, should be understood from the words of the omniscient great Dharma Lord, the essence of all Buddhas of the three times. Homage to the Bhagavan, the glorious King of Wrathful Ones, the six-faced Yamari. As it appears in the third section of the Root Tantra, Manjushri.