Chinese
乃至从欲入胎之间。第五，圆满身之理：从胎中出生而降生时，其身与他人所见相同。又，在因位时，胎中精血之聚是主要的身体成就之因，语风安住于文字之法中，意是具有分别之相，如身语意三者不可分离般，如对聚合体施与士夫之名。如日月与种子、标识与合一融合等，清净轮回之身语意与合一融合等，为此，在清净之果上，日月是身金刚之成就因，种子是语金刚之成就因，标识是意金刚之成就因，合一是身语平等性之成就因，圆满身是象征安住于彼之天性。出自《阎摩敌六面续》中：舍弃ka等的阿利（藏文：ཨཱ་ལི་，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：阿利），是十六个，即彼之双肩。轮等是种子。月亮亦是三十二。舍弃a等的嘎利（藏文：ཀཱ་ལི་，梵文天城体：कालि，梵文罗马拟音：kāli，汉语字面意思：嘎利），是十七个，在彼之上。舍弃ya等非者，第三之第三、第四。四十个，即彼之双肩。指甲铜色等种子。名为太阳，彼居于中央。从吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）之自性中。如是说，从阿利嘎利广大中，是观修日月之来源。同样，出自《喜金刚》中：月亮如镜具智慧，七之七具平等性，自生本尊之种子标识，分别应说之。一切合一乃要点，圆满法界清净也，智者所说之仪轨，观修此五种相。如是说，是五现证与五智慧结合之教证。又，月亮是乐，太阳是明，交合是平等性空，种子是自明，标识是如所有性通达智慧之缘起不杂乱地知晓，合一是舍弃能取所取，境与有境融合，圆满身是智慧周遍一切所知，将二无别之心作为道用之理。或者，月
English
Even up to the point of desiring to enter the womb. Fifth, the way of complete embodiment: When born from the womb, the body is the same as seen by others. Also, in the causal stage, the collection of semen and blood in the womb is the main cause for the accomplishment of the body, the speech-wind abides in the dharma of letters, and the mind has the characteristic of conceptualization. Just as the three, body, speech, and mind, are inseparable, the name of a person is given to the aggregate. Like the sun and moon, seeds, signs, and oneness are mixed together, purifying the body, speech, and mind of samsara and oneness, etc. Therefore, in the result of purification, the sun and moon are the means of accomplishing the vajra of body, the seed is the means of accomplishing the vajra of speech, the sign is the means of accomplishing the vajra of mind, oneness is the means of accomplishing the equality of body and speech, and the complete embodiment symbolizes abiding in the nature of the deity. From the Tantra of Yamari, the Six-Faced Destroyer: "The Ali (Tibetan: ཨཱ་ལི་, Sanskrit Devanagari: आलि, Sanskrit Romanized: āli, literal meaning: Ali) that abandons ka, etc., is sixteen, that is, its two shoulders. The wheel, etc., are seeds. The moon is also thirty-two. The Kali (Tibetan: ཀཱ་ལི་, Sanskrit Devanagari: कालि, Sanskrit Romanized: kāli, literal meaning: Kali) that abandons a, etc., is seventeen, above that. The non-ya, etc., the third of the third, the fourth. Forty, that is, its two shoulders. The seeds are fingernails, copper color, etc. Named the sun, it dwells in the center. From the nature of Hūṃ (Tibetan: ཧཱུཾ་, Sanskrit Devanagari: हुं, Sanskrit Romanized: hūṃ, literal meaning: Hūṃ) and A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanized: a, literal meaning: A)." It is said that the source of meditating on the sun and moon is from the expansion of Ali and Kali. Similarly, from the Hevajra: "The moon is like a mirror, possessing wisdom, the seventh of seven possesses equality, the seed sign of the self-deity, should be spoken of separately. All oneness is the key, the perfection is the purity of the dharmadhatu, the ritual spoken by the wise, meditate on these five aspects." It is said that this is the scriptural authority for combining the five Abhisambodhis and the five wisdoms. Also, the moon is bliss, the sun is clarity, union is emptiness of equality, the seed is self-awareness, the sign is the interdependence of knowing all that exists without confusion, oneness is abandoning the grasped and the grasper, the object and the subject are merged, the complete embodiment is wisdom pervading all knowable objects, and the way to use the non-dual mind as the path. Or, the moon
Chinese
自性清净而结合，太阳是慈悲所随，与之前的剩余相同。又，月亮是父亲的身，太阳是母亲的身，阿黎嘎黎是父母的装饰服饰等，种子是明点菩提心，手印金刚莲花，合一则是面容手等不相同的因，从这些因中产生果位圆满。这是与身之法相合。五种智慧中，如镜之智是阿赖耶识转依，平等性智是烦恼意，妙观察智是意识，成所作智是五根识转依。法界性智是，法界自性安住之种姓，获得极度无垢之状态。这些可以说的很多，但因字数太多而暂且搁置。如此，讲解此论的一些人，以“大乐”之词，一些人以“不作”之词，想要表示现证菩提是不太好的。很多人说，以乌龟表示，从现证菩提中，宫殿和因金刚持一同产生，这个方式和宫殿中再次从五种现证菩提中产生因金刚持是相同的，这是两种不同的生起方式。因此，关于此的根本续部中说：“或者以乌龟等。”这样，明确地表示了“或者”这个词。这样说也没有太大的矛盾，优点也稍微有一些。然而，自己的宗派是按顺序解说的。有些人认为以“大乐”表示因金刚持，这是非常愚蠢的，因为那将在下面详细解释，所以这里不需要说明。如果在四大须弥山之间表示因金刚持，则会扰乱顺序。按照他们的观点，要么是宫殿的表示不完整，要么是现证菩提的表示不完整，所以没有过失。大乐是金刚萨埵的名字，所以说因金刚持，也是因为能成立的理由非常不确定。因为这样说：“那么就作为大乐的自性。”这样说，金刚萨
English
That which is naturally pure is combined, and the sun is followed by compassion, being similar to the previous remainder. Furthermore, the moon is the body of the father, and the sun is the body of the mother. The Ali Kali are the ornaments and attire of the father and mother, and the seeds are the bindu bodhicitta. The hand symbols are the vajra and lotus, and the oneness is the dissimilar causes such as faces and hands. From these causes, the result is the attainment of the complete body. This is to be applied to the dharma of the body. Among the five wisdoms, mirror-like wisdom is the transformed state of the alaya consciousness, equality wisdom is the afflicted mind, discriminating wisdom is the mind consciousness, and accomplishing wisdom is the transformed state of the five sense consciousnesses. Dharmadhatu wisdom is the lineage of the dharmadhatu, which abides in its own nature, and is the attainment of a state that is extremely immaculate. There is much to be said about these, but for fear of too many words, I will leave it for now. Thus, some who explain this text, with the words "great bliss" and some with the words "non-action," wish to indicate manifest enlightenment, which is somewhat unpleasant. Many say that by the tortoise, it is shown that the palace and the causal Vajradhara arise together from manifest enlightenment. This method and the arising of the causal Vajradhara from the five manifest enlightenments again within the palace are the same, which are two different methods of arising. Therefore, in the root tantra concerning this, it says, "Or by the tortoises, etc." Thus, the word "or" is clearly stated. This is not very contradictory, and there are some advantages. However, one's own system is explained in sequence. Some think that the causal Vajradhara is indicated by "great bliss," which is very foolish, because that will be explained in detail below, so there is no need to explain it here. If the causal Vajradhara is indicated between the four elements and Mount Meru, the order will be confused. According to their view, either the indication of the palace is incomplete, or the indication of manifest enlightenment is incomplete, so there is no fault. Great bliss is the name of Vajrasattva, so stating the causal Vajradhara is also because the reason for establishing it is very uncertain. Because it is said, "Then act as the nature of great bliss." Thus, Vajra Sa-
Chinese
是上师的体性，那么就成了必须观修一个不是金刚萨埵的形象了。又有一些人说“不可分多种金刚，乌龟宫殿清净成”是指天神的莲花座。说是这样，就成了断绝了显示现证菩提的词句，特别是对于“清净成”的解释，是极大的笑话之处。如果这样说，那么，这里翻译成“清净”不是指完全清净的意思，而是指不可分和乌龟这两个词是二词性的词，因为不了解这样而装傻的缘故。比如，在说“智者们说”的时候，就像把智者和清净分开解释一样。自己的宗派是在“大螺号或者大乐”的地方，在根本续古译和麦译中，“大石头的体性中”这样出现，石头山的意思非常清楚是指须弥山，这样解释的也很多。不可分如前面所说是指宫殿，乌龟的意思不是指能依所依必须同时生起，乌龟从蛋中生起，是从卵生的光团中生起，因为现证菩提五生起本身就是卵生的方式。如很多善于显示现证菩提的智者所许诺的那样，又是另一种方式，乌龟的梵语词，kacchā的语音是用在大乐上的，ka是kī即乐，ta字无命是tata即彼，ca是caryāṃ即行。因此，就是指只行于大乐，或者说是kala tata rtsa ri ta，是指正在行于幻术，指行于幻化日月形象的行者，种子手印等等。第二，从那之中生起的金刚持的自性是：四手者具四面，同样手达百万数，身色白色大忿怒，手持金刚铃而舞，勇士顶戴颅鬘串，身上近涂以灰尘，面露獠牙略微龇，大自在天作为垫，胜者光芒大云团，从中一切皆散发，六印庄严其身躯，发髻
English
If it is the nature of the master, then it would follow that one must meditate on an image that is not Vajrasattva. Also, some say that "indivisible manifold vajras, turtle palace purified becoming" refers to the lotus seat of the deity. Saying this, it becomes cutting off the words that show the Abhisambodhi, especially the explanation of "purified becoming" is a great laughing matter. If you say so, then, here, the translation as "purified" does not mean completely purified, but rather that the two words "indivisible" and "turtle" are two-worded terms, because they do not understand this and pretend to be stupid. For example, when saying "the wise speak," it is like explaining the wise and the pure separately. One's own tradition is in the place of "great conch or great bliss," in the ancient translation of the root tantra and the translation of Mal, "in the nature of the great stone" appears, the meaning of the stone mountain is very clear that it refers to Mount Sumeru, and there are many who explain it that way. Indivisible, as mentioned above, refers to the palace, and the meaning of the turtle does not mean that the dependent and the depended must arise simultaneously, the turtle arises from the egg, it arises from the egg-born mass of light, because the five Abhisambodhi arising itself is the egg-born way. As many wise men who are good at showing Abhisambodhi have promised, it is also another way, the Sanskrit word for turtle, the sound of kacchā is used for great bliss, ka is kī which is bliss, the ta letter without life is tata which is that, ca is caryāṃ which is conduct. Therefore, it means only conducting in great bliss, or kala tata rtsa ri ta, which means currently conducting in illusion, referring to the practitioner who conducts in the illusion of the sun and moon images, seed handprints, etc. Second, the nature of Vajradhara arising from that is: the four-handed one has four faces, similarly the hands reach a hundred thousand, the body color is white, the great wrathful one, dances holding a vajra and bell, the hero wears a garland of skulls, the body is closely smeared with ashes, the fangs of the face are slightly bared, the great yaksha is made into a seat, the victorious rays of light are a great cloud, from which everything is scattered, the six seals adorn his body, the matted hair
Chinese
身戴头饰。右面的脸是黑色的，左面的脸是红色且具怖相，根本的脸是极其白色的，后面显现为金色。从非时死亡中获得彻底胜利。肢体与卡杖嘎相连。头盖骨作为供养容器，脸和兵器必定相连。他的智慧是极其猛烈的，具有以碎块装饰的下巴，头盖骨被肠子充分填充。他的颜色持有兵器。如是说。因此，以金刚铃拥抱。如是说，出自Ra 'gyur。经文中说拥抱身体，Klog skya 'gyur经文中翻译为拥抱佛母是安乐的。Ra 'gyur经文中说：西面显现为金色。这样出现，在那两个译本中，兵器被翻译为工具。因此，生起因金刚持尊正在生起是第五现证，生起完毕后，明观本尊身并安住于此，是现证的果，因金刚持尊的真实三摩地。因此，就此而言，从四面四臂开始，直至手达百万之多。这样，认为脸和手的多少是不确定的。然而，这取决于当下所适用的口诀。一般来说，薄伽梵两臂的情况也多次出现，但此处是讲解多臂的情况，所以没有提及。为了调伏猛厉大自在等具有四臂等各种形象的众生，赞叹多臂是合适的。虽然经文中有百万之说，但并非没有超过百万的情况，甚至有达到无限的情况，但暂时在此处，所说的是与当下情况相符的。如是，意为如口诀所示。由于应断除的，是所有突发性的法之垢染，本来就是完全清净的缘故，并且由于各种化身之色是生起其他一切化身的基础，所以身色是白色的。虽然在其他地方，金刚萨埵和因金刚持尊稍微寂静一些，但在此处，为了摧毁所有世俗能取所取的错觉，具有多种大忿怒尊的姿态。根本的两只手拿着金刚杵和铃，拥抱佛母的身体。伟大的勇士，拥有头盖骨，即人头鬘。