English
Contemplation is the garment worn, and the flowers of the limbs of enlightenment are spread out, so it is said. The ground anointed with sweet-smelling fragrance is the mind of bodhicitta of melting bliss, which is moistened by the union of bliss and emptiness bound immovably, as it is said in other tantras: "Abiding in the sky of great bliss, the mind of enlightenment is awakened, and it is also anointed by that." The sky is empty by nature, and awakening is the name of being bound upwards. The seven flowers are: lotus, utpala, jasmine, karnika, malika, yuthika, and karavira. These symbolize the seven limbs of enlightenment, which are similar to the limbs of the noble path and its fruit. Because they appear in reality, they are commonly called flowers. The uncommon, the wisdom born together on the path of seeing with the sevenfold union, is the seven limbs of enlightenment, which are cool flowers. Furthermore, with the flower of true joy, the vajra sun is drawn into the lotus. Offering to the self-nature of the flower is the supreme self-nature of the three vajras. It is said that the joy born together with melting bliss, which manifests as a vajra jewel, is called the flower of true joy because it is clear and beautiful. The sun is the flower of the wisdom mother, drawn from the essence of blood into the center of the lotus. One should drink the essence with dhati. If one obtains something from this, the three elements of semen, blood, and wind are purified, and the rainbow body of purity, inseparable from the mind, will manifest. Thus, the way in which the mind enters into suchness, accomplishing the ultimate through great desire, and manifesting the knowledgeable person, and even those who initially learn the path of mudra, need something that is in accordance with this path, and the nature of a woman who possesses such power is the flower here. Thus, all three definitions of flower are words that are not exactly as they seem. Gradually, the general meaning, the ultimate meaning, and the hidden meaning are the most important. The fragrance of incense, as it is said: "It is not the object of the assembly of conceptual thoughts, but the fire of tummo in the navel, निश्चितं निश्चितं दह्यते येन स धूपः (Tibetan, Devanagari Sanskrit, niścitaṃ niścitaṃ dahyate yena sa dhūpaḥ, literal Chinese meaning: that which is burned certainly and certainly is incense)," it is said. The bliss of burning the aggregates and so on with the fire of tummo wisdom, which does not depend on the effort of conceptual thoughts, also manifests before the path of seeing, and is in accordance with it when warmth is obtained.
Chinese
也能夠顯現。 此外，這些是一般意義上的定義。在《顯句四》中說：「平等的意念是香，四方形的是塗香，身體和蒂麩以及旃檀，就是平等安住。花朵、忍辱瑜伽士，據說是努力散佈的。自性清淨是燈，修習平等性是焚香。」這樣說的。將平等的意念之香，與塗抹一切事物相結合。由於慈愛和憎恨沒有自性，所以修習平等；忍辱也是因為苦樂和寬窄等沒有自性，所以是忍辱。由於知道什麼沒有自性，所以對一切顯現平等忍受。通達一切法自性的清淨，顯現和空性不是輪流交替，而是燈。因此，修習輪迴自性平等是焚香，這是比喻。這些是將口訣和理路結合起來解釋根本的。我的事業是（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字和束縛方位的盔甲，就是上面所說的那些。此外，還有這個，燈和食子的定義，也出自方便續部，這也是這個意思：「從（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中真實生起，咒語的光芒非常明亮，燈燃燒的真實光芒。」咒語的光芒是十種風，顯現為光芒的形態，並且在咒語的本性中自然存在。那就是不變的（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），從心間的明點和不壞的意念中產生，當在界中的牢籠中耗盡時，真實的光明顯現就是我的事業，心間的明點或意識被稱為我。在這裡，什麼和什麼受用，一切感官真實依賴，所有這些都是心金剛，以食物的供養來供養。境和一切感官沒有自性，在一切形態的空性壇城中，一切受用的感官沒有時間和空間的限制。一切感官自在安住，但卻是不動搖的口訣之殊勝智慧。不像有些人那樣，僅僅是初學者就隨意地安放六識，必須了解其中的巨大差異。這兩者是根本續部解釋這個論典的意義，此處是燈
English
It can also manifest. Furthermore, these are the definitions of general meaning. In the Fourth Manifestation, it says: "Equal mind is fragrance, The square one is anointment. Body and teou and sandalwood, Are indeed equal abiding. Flowers, patience, yogis, Are said to be scattered with effort. Self-nature purity is the lamp, Meditating on equality is incense." It is said that the fragrance of equal mind is combined with anointing all things. Because love and hatred have no self-nature, one meditates on equality; patience is also because suffering and happiness, vastness and narrowness, etc., have no self-nature, so it is patience. Because one knows what has no self-nature, one equally endures all appearances. Realizing that the purity of the self-nature of all dharmas, appearance and emptiness are not alternating, is the lamp. Therefore, meditating on the equality of the self-nature of samsara is incense, which is a metaphor. These are the instructions that combine the root text and commentary with reasoning. My activity is the letter (ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) and the armor that binds the directions, which is what was said above. Furthermore, there is this, the definition of lamps and offerings, which also comes from the Tantra of Means, and this is also its meaning: "From the letter (ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) the true arises, The rays of mantra are extremely clear, The true light of the burning lamp." The rays of mantra are the ten winds, appearing in the form of rays, and naturally abiding in the very nature of mantra. That is the unchanging (ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), arising from the bindu of the heart and the indestructible mind, and when it is exhausted in the cage of the realm, the manifestation of true luminosity is my activity, the bindu of the heart or consciousness is called self. Here, what and what is enjoyed, All senses truly rely, All of these are the heart vajra, To be offered with the offering of food. Objects and all senses are without self-nature, In the mandala of emptiness of all forms, All senses that enjoy without limitation of time and space. All senses abide freely, but are the supreme wisdom of the unmoving mantra. It is not like some who, as mere beginners, freely place the six consciousnesses; one must understand the great difference between them. These two are the root tantras explaining the meaning of this text; here is the lamp.
Chinese
等等不是的。第二方面分二：名称的意义，穆RA匝耶三个字代表身三，法报化三身依次是意语身，这样穆RA匝耶的咒语就是意语身的咒语，是三个字。这又是本来的咒语，起入住三者自在地存在于三者的声音中，对此加以强调，就能显现身三的能量。这实际是语的法，但由于身语意三者无别，所以语本身也以三门来区分，并靠近金刚三的自性而存在。对此，拉瓦的足说：“所谓‘匝仲’有三个字，以身语意的区分就是身三。”第二，瑞麦的确定意义是：其中有八个线条和中央的线条，共九个。中央的线条是八个线条的基础一样，一切显现的根本也是风的精华——不可摧毁者，这也由中央的线条来代表。这也是在匝仲的形状中央安置，从而显示风咒无别，拉瓦巴说：“风的极度旋转，八个线条如实依靠，第九个线条在中央。”等等。字母外形相同之义，那位导师说：“空性的形态无垢安立，元音辅音共同增长。四十八个字母即十六组三组是相同之义，下面会出现四喜的自性，所谓空性的形态，是十六空性的形象或象征，无垢是自性本体清净的自性清净之义。因此，十六空性和十六喜结合的乐空智慧，这些每一个都分为三个慈悲，所以十六组三组，即十六无缘元音，以及剩余的辅音，是大乐慈悲之自性的确定。”之后讲述中央的字母，再次讲述仲的意义：“具有四喜的自性，法的大鼓不可摧毁。”是佛的法的鼓，以及身体中央心间的不可摧毁的鼓。具有四喜的自性就是四喜
English
Etc., are not. The second has two aspects. The meaning of the name: the three syllables of Mura Dzaye represent the three kayas. The three, Dharma, Sambhoga, and Nirmana kayas, are respectively mind, speech, and body. Thus, the mantra of Mura Dzaye is the mantra of mind, speech, and body, consisting of three syllables. Furthermore, it is the innate mantra, the three states of rising, entering, and abiding, which inherently exist in the resonance of these three. When emphasized, it has the power to manifest the three kayas. Although this is essentially a teaching of speech, due to the inseparability of body, speech, and mind, speech itself is also thoroughly distinguished by the three doors and abides by closely adopting the nature of the three vajras. As Lawa's feet said, "The three syllables in 'Dza Dnga' are the three kayas by the distinction of body, speech, and mind." Secondly, the definitive meaning of Remik is: there are eight lines and the central line, making nine. Just as the central line is the basis of the eight lines, the root of all appearances is also the indestructible essence of wind, which is represented by the central line. Furthermore, by arranging the form of Dza Dnga in the center, it shows that wind and mantra are inseparable. Lawapa said, "The extreme rotation of wind, the eight lines are truly relied upon, the ninth line is in the center." etc. The meaning of the outer letters being equal. That teacher said, "The form of emptiness is established without impurity, vowels and consonants grow together equally. Forty-eight letters, i.e., sixteen groups of three, are the meaning of equality, and below it will appear the nature of the four joys. The form of emptiness means the form or symbol of the sixteen emptinesses, without impurity, which is the meaning of self-nature purity of self-nature. Therefore, the wisdom of bliss and emptiness combining the sixteen emptinesses and the sixteen joys, each of these is divided into three compassions, so sixteen groups of three, i.e., sixteen unconditioned vowels, and the remaining consonants, is the certainty of the nature of great bliss and compassion." Then, explaining the central letter, again explaining the meaning of Dnga: "Having the nature of the four joys, the great drum of Dharma is indestructible." It is the drum of the Buddha's Dharma, and the indestructible drum of the heart in the center of the body. Having the nature of the four joys is the four joys
Chinese
之生起者。于空隙之形相中，一一字母皆充满者，乃十二部经之，所有法之文字，法之鼓声清晰之自性，象征圆满宣说十二部经之法。一切语业之根本是不坏之风，其象征四十八字母之所依ཀྵ。前述鼓之名，此处说其义。数字包含于其中，之意义是，数字包含于其中，于法无我亦如实依止。元音辅音中咒语强大者，乃十二部经之，元音辅音之精华，无我之智慧强大也。四面者乃极著名，能摧伏四魔者。如是摄集已之咒语能摧伏四魔之义，乃以四喜之乐空智慧摧伏四魔也。乘风而作舞，三界亦如实摄集。如实了知风之自性。桑巴之咒语于月分之时作摄聚者，乃了知三界之根本风之自性后，于风作金刚念诵，如前所说字母与风无别也。彼等乃，成办一切所欲义，之意义是，次第生起与非次第之，由ཨཱ་ལི་ཀཱ་ལི་所生，能诠与所诠之文字，如妙音般如实了知。此有二，若与所诠结合，则ཨཱ་ལི་ཀཱ་ལི་次第与非次第强大之义，乃四喜顺生逆生也。ཨཱ་ལི་ཀཱ་ལི་象征白红二界，故乐乃由白红二者结合而生。若与能诠结合，则此处所安立者非文字，乃文字之符号形象，故其乃一切语如岩石般也。如是开示，且以内之结合使一切风不坏，且于空性中融没故，声音与虚空平等者，如是，以不坏金刚念诵所引之四喜俱生之大乐，与无我之义结合而修持，此乃于铜鼓之空隙上安立元音辅音后，咒语强大之决定意义也。二、守护遮遣之结合的决定意义上，守护与遮返。ོག་གཉིས་的第一部分。根本续第二品中说：栅栏安置在四周，下方也安置武器，轮之自性与武器相等，上方做箭矢之网。如是自性于虚空中，做成帐篷此即变为盔甲。如是其他续部中明示的确定是，布施的栅栏应给予，上方是戒律之网，忍辱的橛子在下方打入。因此，具有从能取所取中解脱的无二智慧，一切法和本体都如根一样摧毁，没有贪恋，不损害众生，是不畏惧的布施之栅栏，以及阻止压迫他人的戒律三者，是帐篷和箭网，忍辱三者是橛子的地基，即是各种金刚地基。这是共同意义，也是究竟意义。第二是，根本续中说：为了守护安乐之坛城，所有恶毒都要特别防范，这仅仅是获得，也能恒常不需要地生活。轮之结合由自性来阻挡，是成就一切果之生起处。恶毒是分别念。明王是转轮者，不分别念如轮斩断有相执着般斩断，是常恒的，毫无怀疑地死亡也会变成光明，一切成就也由此获得。名句中说：大回遮是守护，以四面金刚来标识，身语意之差别的，第三层以金刚标识，一切都是殊胜的守护，一切成就都祈请赐予，不是魔也不是非魔，束缚自己的心，自己的心被束缚时，魔的进入又在哪里呢？如是说。回遮之轮的四尖金刚，是以八自在和金刚四分来划分的，三个轮廓是身三和金刚三。此处一切都是殊胜的守护是，以证悟一切事物为空性的智慧来束缚二取的一切魔，就没有外魔的进入，因为自性中没有魔和非魔，即阻断和不阻断以自性成立，以平等性而回遮。如是此处外在的障碍是咒语