Chinese
由业所生的金刚持自性，其事业的行持有两种。第一种是五现证，其依据是，此处以“乌龟年”之词表示，根本续中说：“彼等十四阿 আলি（藏文，梵文天城体，ā-li，元音），迦利（藏文，梵文天城体，kā-li，辅音）”，以及“山顶莲花吉祥新，中央阿 আলি（藏文，梵文天城体，ā-li，元音），迦利（藏文，梵文天城体，kā-li，辅音）生”，以及，从坛城的仪轨中，这位导师亲自说：“山之顶和吉祥草，种种莲花的阿 আলি（藏文，梵文天城体，ā-li，元音）和，迦利（藏文，梵文天城体，kā-li，辅音）乌什摩纳第四，明点从声音中真实生”，这样说。在解释的续部中，大多数都说了五现证的生起方式，特别是从现观庄严论中，也说了多种不同的五现证。其中有因和果的金刚持各自不同，对于以祈请歌来劝请的种类，本尊是果金刚持，如果从五现证中真实生起，那自不必说，如果当时没有真实生起，那么，因金刚持父母的身体，是相对于果的日月现证的替代，祈请第三，以歌劝请第四，再次变成种子等，或者身体圆满也是第五的替代，因此，果之本尊比五现证更加广大和具有剩余。因此，对于这种种类，因之本尊即使不从现证中生起也可以，因为多数因金刚持的五现证次第，只是作为成就五智慧和三金刚的道用而宣说，从所净和结合方式，仅仅结合从卵生所净的光团中生起，而不结合其他的所净和广大，这样宣说也意义完整，不重复而且适合。像鲁伊巴的修法那样，其他有些是从五现证中生起，而没有因果金刚持的差别，对于那些，必须详细结合现证本身与受生方式相结合的所净和能净，因此，了知那样的差别，也成为通达续部意义的标志。然而，如果以因金刚持父母为例，相对于彼等，生起次第和结合
English
The nature of Vajradhara born from karma, its activities have two aspects. The first is the five Abhisambodhis, the basis of which is indicated here by the word "Turtle Year," and in the root tantra it is said, "Those fourteen Āli (藏文，梵文天城体，ā-li，vowels), Kāli (藏文，梵文天城体，kā-li，consonants)," and "On the mountain top, a fresh and auspicious lotus, in the center Āli (藏文，梵文天城体，ā-li，vowels), Kāli (藏文，梵文天城体，kā-li，consonants) arise." And from the mandala ritual, this teacher himself said, "The peak of the mountain and the filaments, the Āli (藏文，梵文天城体，ā-li，vowels) of various lotuses, and Kāli (藏文，梵文天城体，kā-li，consonants) Uṣmaṇa fourth, bindu truly arises from sound." Thus it is said. In the explanatory tantras, the method of generating the five Abhisambodhis is mostly taught, and especially in the Abhisamayalankara, many different five Abhisambodhis are also taught. Among them, there are separate cause and effect Vajradharas, and for the types that are urged by invocation songs, the main deity is the fruit Vajradhara. If it is actually generated from the five Abhisambodhis, there is no need to mention it. If it is not actually generated at that time, then the body of the cause Vajradhara father and mother is a substitute for the solar and lunar Abhisambodhis in relation to the fruit. The third is the invocation, the fourth is the urging with song, and again becoming seeds, etc., or the perfection of the body is also a substitute for the fifth. Therefore, that fruit deity becomes more extensive and complete than the five Abhisambodhis. Therefore, for this kind of type, it is often permissible for the cause deity not to be generated from the Abhisambodhi, because the sequence of the five Abhisambodhis of the cause Vajradhara is only taught as a means to accomplish the five wisdoms and the three vajras. From the object to be purified and the method of union, it is only combined with generating from the mass of light that purifies the egg-born, but without combining with other objects to be purified and extensively, it is said to be complete in meaning, not repetitive, and also suitable. Like the sadhana of Luipa, others are generated from the five Abhisambodhis, and there is no distinction between cause and effect Vajradhara. For those, it is essential to combine the object to be purified and the agent of purification in detail, combining the method of taking birth with the Abhisambodhi itself. Therefore, knowing such distinctions also becomes a sign of understanding the meaning of the tantra. However, if we take the cause Vajradhara father and mother as an example, in relation to them, the generation stage and the union
Chinese
为了了解这些，并且为了同时领悟以生起五现证菩提为主的生起次第的清净对治和清净作者，因此有必要稍微提及。其中分为正行和旁述两种。第一部分包括：所修对境、所净生起、所净果五法、成熟方式生起智慧四部分。第一部分是：在中央主尊的座垫上，由安住于虚空中的那达心所化现的十六个阿里的两倍，白色，融化后变成月亮。对此生起如镜智慧的慢心。顺便提及，在能真实获得圆满佛陀的近取道之定时，也应生起此月亮即是菩提智慧的慢心。同样，观想由四十二倍的嘎里字母红色融化后产生的太阳轮。并坚定地生起此乃圆满佛陀的平等性智，也是近取道时由太阳产生的菩提之慢心。如果修习广式的三十二阿里，则这些是获得三十二相之因，是福德资粮为主的三种资粮。同样，在生起八十嘎里的方面，需要认为这是获得八十随好之因的三种资粮。如果修习简式，只生起各一个阿里嘎里，则不应生起相好的慢心。十六个明点转移是完全清净的智慧之音，二十四个风转移，命勤等十风，即三十四个完全清净的三十四种显现。对于这些元音辅音的修习方式，有些人认为字母头朝下，有些人认为口朝外或朝内，还有些人区分右旋或左旋等。但自宗认为，元音辅音无论是一个或两个次第，元音都从前方左旋，辅音都从前方右旋，两者都口朝内，头朝上。要知道这一点。在月亮之上，太阳之下，安住于月亮本身，以接触的方式，由白色吽（ཧཱུྃ，hūṃ，吽）字生起白色五股金刚杵，以吽字（ཧཱུྃ，hūṃ，吽）为标志。
English
In order to understand these, and in order to simultaneously realize the purification remedy and purification agent of the generation stage, which mainly generates the five manifest enlightenments, it is necessary to mention a little. It is divided into two parts: the main topic and the supplementary topic. The first part includes: the object of meditation, the arising to be purified, the five dharmas of the purified result, and the way of ripening, the arising of wisdom. The first part is: On the seat of the central main deity, the sixteen Alis, doubled, white in color, transformed by the Nada mind residing in the sky, melt and become the moon. Generate the pride of mirror-like wisdom towards this. Incidentally, at the time of the close attainment path that can truly attain perfect Buddhahood, one should also generate the pride that this moon is the wisdom of Bodhi. Similarly, contemplate the solar disc arising from the melting of forty-two times the red Kali letters. And firmly generate the pride that this is the equality wisdom of the perfect Buddha, and also the Bodhi pride produced by the sun at the time of the close attainment path. If you practice the extensive style of thirty-two Alis, then these are the cause of obtaining the thirty-two marks, and are the three accumulations mainly composed of the accumulation of merit. Similarly, in the aspect of generating eighty Kalis, it is necessary to think that this is the three accumulations that are the cause of obtaining the eighty minor marks. If you practice the condensed style, and only generate one Ali and Kali each, then you should not generate the pride of the marks and signs. The sixteen point transfers are the sound of completely pure wisdom, and the twenty-four wind transfers, the ten winds including life-sustaining, are the thirty-four manifestations of completely pure thirty-four. Regarding the practice methods of these vowels and consonants, some people think that the letters are head-down, some people think that the mouth is facing out or in, and others distinguish between clockwise or counterclockwise, etc. However, our own tradition believes that whether the vowels and consonants are in one or two orders, the vowels rotate counterclockwise from the front, and the consonants rotate clockwise from the front, and both face inward with their heads facing up. Know this. Above the moon, below the sun, abiding on the moon itself, in a touching manner, from the white Hūṃ (ཧཱུྃ，hūṃ，吽) syllable arises a white five-pronged vajra, marked with the Hūṃ (ཧཱུྃ，hūṃ，吽) syllable.
Chinese
我。从红色ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ）中，在颅血的中央以ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ）为标志。并且在中央有向上竖立的金刚杵。在其前方，颅骨的额头朝向金刚杵。如果本尊身色为白色，那么ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ）字也应为白色，但通常所说是以红色为主。这是果时的妙观察智，以及近取的第三现证，从坚固的金刚杵中现前菩提，如此生起我慢。然后，观想种子字和法器融入月亮，又融入太阳，成为光芒万丈的光团，这是果时的成所作智，以及近取的第四现证，从金刚自性中证得菩提。如此安住我慢并修习。从那个光团中，显现出因位的金刚萨埵，首先是根本面、根本手和佛母，然后是剩余的面和手，以及装饰和服饰等都圆满观想。这是果时的法界体性智，以及近取的第五现证，如来一切的自性，如是而现前菩提。如此应坚定地执持我慢。第二，对于从卵生的有情，首先在中阴身进入母胎中，在白红明点的结合之中，以观想日月中央的种子字和法器来象征。那变成卵的状态，是以融入一体的光团来净化。或者与从湿热所生相同，湿是月亮，热是太阳，种子字和法器象征中阴的意识，融入一体是那个意识从热和湿的中央取得成就身体的四大，象征圆满的身体成就，以及简略的胎生和合修法，也可以通过这两者来理解。第三，如上所述，应执持我慢的对境，就是那五种智慧和五种现证。第一，对于，如镜之智，是法身或法界本身的状态和功德，如镜中的影像般清晰显现，虽然也了知世俗的法力，但不显现，如是说，如镜之智。
English
Me. From the red Aṃ (Tibetan: ཨཾ, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, Chinese literal meaning: ཨཾ), in the center of the skull blood, marked with Aṃ (Tibetan: ཨཾ, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, Chinese literal meaning: ཨཾ). And in the center is an upright vajra. In front of it, the forehead of the skull faces the vajra. If the deity's body color is white, then the letter Aṃ (Tibetan: ཨཾ, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, Chinese literal meaning: ཨཾ) should also be white, but what is usually said is that red is the main color. This is the discriminating wisdom of the fruition stage, and the third near-attainment, manifest enlightenment from the steadfast vajra, thus generating pride. Then, visualize the seed syllable and the hand implements dissolving into the moon, and then dissolving into the sun, becoming a sphere of blazing, immeasurable light, this is the accomplishing wisdom of the fruition stage, and the fourth near-attainment, attaining enlightenment from the vajra nature. Thus, settle the pride and meditate. From that sphere of light, visualize the Vajrasattva of the cause stage, first the root face, root hands, and the consort, then the remaining faces and hands, and the ornaments and attire are all perfectly visualized. This is the Dharmadhatu wisdom of the fruition stage, and the fifth near-attainment, the nature of all Tathagatas, thus manifesting enlightenment. Thus, one should firmly hold the pride. Second, for sentient beings born from eggs, first, the intermediate state of consciousness enters the womb, in the union of white and red essences, symbolized by visualizing the seed syllable and hand implements in the center of the sun and moon. That becoming an egg state is purified by the sphere of light that merges into one. Or it is similar to those born from heat and moisture, moisture is the moon, heat is the sun, the seed syllable and hand implements symbolize the consciousness of the intermediate state, merging into one is that consciousness taking the four elements that accomplish the body from the center of heat and moisture, symbolizing the complete accomplishment of the body, and the abbreviated practice of womb birth and union can also be understood through these two. Third, as mentioned above, the objects on which to hold pride are those themselves, namely the five wisdoms and the five near-attainments. First, for mirror-like wisdom, it is the state and qualities of the Dharmakaya or Dharmadhatu itself, appearing clearly like reflections in a mirror, although it also knows the power of conventional dharmas, it does not appear, as it is said, mirror-like wisdom.
Chinese
说：我没有。完全不断常时有。对于所知一切不愚昧，恒常于此非显现。如是说。其与月亮相似之处是，月亮的光芒，自性清明且无垢染，遍布一切处，却不令微小之物过于显现，同样，智慧虽然极其清明，却不分别世俗之法。此乃嗔恨之法性，故而极其清明，心之金刚不可思议之故，此之反面并非个别分别之反面。平等性智是，如是说：不住寂静而安住，是为平等性智。如是所说，自他所知一切皆为空性，从本以来清净，自性光明之中平等观照，由此生起众生同体之大悲之能力，如太阳之光，极其明亮遍布一切，以热而成熟，此亦是空明之相遍布一切所知，具有成熟众生之状态。此乃我或我之受用及功德执着之我慢悭吝，从本以来清净之体性之故，舍弃自利，以利他大悲而行，是为遍一切之身金刚之故，平等遍布一切。妙观察智是，如是说：妙观察智，对于所知一切恒常无碍。如是所说，世俗之法虽不真实显现，然以观见胜义之无量显现之力，对于显现于无量众生之世俗之法，彼等之因果体性，无余且无遗，一时皆能知晓，故以种子与手印等，象征各个本尊不混杂而修持，愚痴与恶见自性清净之故，具有如所有性与尽所有性，以及无余分别世俗胜义之状态，是为宣说一切法之生起之根本，故为语金刚。成所作智是，如是说：成所作智，于一切界种种，以无量佛之化身，心