Chinese
在心未稳定之前，最初的修行者可以只修持简略的本尊瑜伽，也可以修持如四座等广大的本尊瑜伽。无论如何，一旦本尊瑜伽的等持成就，那就会在如唯一勇士等一缘瑜伽之上成就。在心未稳定之前，对于广大坛城之相，本尊瑜伽的等持不会成就，对于众多的生起次第现观次第，那个等持也不会成就。心稳定之后，对于广大坛城和生起次第，这二者都能成就等持，在那之后才进入修持，所以这里是就此而言的。所谓一缘，在《集密圣教》中说是修持粗略坛城，其他也有各种观点，但在《乐欢喜》等许多法门中，都用作简略本尊瑜伽的名称，这里也是如此。其中，具有特征的明妃之身，对于修行者来说，能够使智慧极度稳固，是众多技艺的脉、树枝和药物生起之处，极其美丽，能从远处也清晰显现，并且因为是依靠其自身而安住的处所，所以是山。或者，因为生起之处的形状像乌龟一样高耸，所以也是山。因为充满生起安乐的脉和界，所以是茂密的丛林。因为具有喜悦的感受，所以是药草之地。或者，药草之地被翻译为洞穴，生起之处内部所住的胎藏之处就是山的洞穴。脉阿瓦都提的下端位于那个方向，所以是河岸，都提是河流。因为是焚烧分别念的处所，所以是坟墓，因为身体刚形成就已成就，所以是本来成就的。其中，对形象的随顺是身之乐，即山。生起脉、界、风三者的乐是语，即茂密的丛林和药草之地。以乐止息分别念是意，即坟墓。从脉交合产生的乐明是智慧，即河岸。四金刚自性的乐
English
Until the mind is stable, the initial practitioner can meditate only on the abbreviated deity yoga, or they can meditate on the extensive one, such as the four sessions. However it goes, once the samadhi of deity yoga is accomplished, it will be accomplished on top of the one-pointed yoga such as the single hero. Until the mind is stable, the samadhi of deity yoga will not be accomplished for the extensive mandala aspect, and that samadhi will not be accomplished for many stages of the generation stage and the realization stage. When the mind is stable, samadhi will be accomplished for both the extensive mandala and the stages of the generation stage, and after that one enters into practice, so here it is in that regard. The so-called one-pointedness is explained in the Condensed Holy Teachings as meditating on the coarse mandala, and there are also various other views, but in many such as Blissful Joy it is used as the name of the abbreviated deity yoga, and it is the same in this case. Among these, the body of the consort with characteristics is able to make wisdom extremely stable for the practitioner, and it is the place where the many arts, veins, branches, and medicines arise, and it is extremely beautiful, making it clear even from afar, and because it is the place where one abides by relying on itself, it is a mountain. Or, because the shape of the place of origin is high like a turtle, it is also a mountain. Because it is full of the veins and elements that give rise to bliss, it is a dense thicket. Because it possesses the experience of joy, it is a medicinal land. Or, the medicinal land is translated as a cave, and the womb place residing inside the place of origin is the cave of the mountain. The lower end of the nadi avadhuti is located in that direction, so it is the bank of a river, and dhuti is a river. Because it is the place where the taste of discrimination is burned, it is a charnel ground, and because it is accomplished as soon as the body is formed, it is primordially accomplished. Moreover, attachment to form is the bliss of the body, which is the mountain. The bliss of generating the three veins, elements, and winds is speech, which is the dense thicket and the medicinal land. The cessation of discrimination by bliss is mind, which is the charnel ground. The bliss-clarity arising from the union of the veins is wisdom, which is the riverbank. The bliss of the nature of the four vajras
Chinese
为了能够理解，所以才说了这些处所的差别。也就是，父尊母尊交合，从这四个处所或者说因的差别中，产生了具有身等四种特征的乐，当这个乐存在于母胎中的时候，如同在下、空、中脉的时候修习一样，要清晰地观想完整的坛城，意思是说，在那里要用意识来描绘坛城。这些对于初学者来说，是用意识来修习的，如果不是真实的种姓，那么这个时候也需要加持空密。这个时候，《黑疏释·除错》中引用金刚空行母的教证说：“或者说，大寺庙就是贪欲等烦恼的森林所覆盖的女性手印。”等等。那些没有修习，却生起极大嗔恨，想要遮止《除错》中所说的一切的人，在这个时候也跟随了《除错》的说法。这就像是把破布拖在地上，会沾染荆棘和不净之物等恶劣之物，而不会留下黄金和绿松石等美好之物一样。恶劣的智慧看待论典的时候，无论是自己还是他人的宗派所说，凡是错误的说法，就觉得顺应自己的心意，凡是正确的说法，就认为是过失。因此，对于那个疏释中众多的善说进行诋毁，而对于这个不符合场合的说法，那些愚蠢的人却感到满意。那么，这怎么是不符合场合呢？这是在圆满次第的时候，成为高道的时候，为了大手印的后续而宣说的，这不是四种方式的隐义，而是最终的。这在其他续部中说：“如果仅仅依靠大手印不能增上乐，那么就要依靠事业手印来增上大手印的乐。”意义相同，并且说了清净至极的究竟，以及舍弃生灭等等。生起次第的时候，怎么能和仅仅是意识的分别念所幻化的明妃交合的微小乐相联系呢？这里还做了没有山林茂盛等词句的大寺庙等等的说法，聚集
English
In order to be understood, these differences of places are mentioned. That is, when the father and mother unite, from these four differences of places or causes, bliss with four characteristics such as body arises. When that bliss exists in the mother's womb, like practicing in the lower, space, and central channel, one should clearly visualize the complete mandala. The meaning is that in that place, one should draw the mandala with the mind. For beginners, these are to be practiced with the mind. If it is not a real lineage, then at this time, it is also necessary to bless the secret space. At this time, the "Black Commentary - Dispelling Errors" quotes the words of Vajra Dakini, saying, "Or, the great monastery is the hand seal of a woman covered by the forest of afflictions such as desire." etc. Those who have not practiced, but have aroused great hatred, and want to prevent everything said in "Dispelling Errors", also follow the statement of "Dispelling Errors" at this time. This is like dragging a torn cloth on the ground, it will pick up thorns and impure things and other bad things, but it will not leave gold and turquoise and other good things. When bad wisdom looks at the scriptures, no matter who says it, whether it is one's own or another's sect, whatever is a wrong statement, it feels in accordance with one's own mind, and whatever is a correct statement, it is considered a fault. Therefore, they slander the many good sayings in that commentary, but those fools are satisfied with this statement that is not appropriate for the occasion. So, how is this inappropriate for the occasion? This is said in the context of the completion stage, when one becomes a high path, for the continuation of Mahamudra. This is not the hidden meaning of the four modes, but the ultimate. This is said in other tantras: "If bliss cannot be increased by Mahamudra alone, then one should rely on karma mudra to increase the bliss of Mahamudra." The meaning is the same, and it speaks of the ultimate purity and the abandonment of arising and ceasing, etc. In the generation stage, how can it be related to the subtle bliss of union with a consort who is merely a manifestation of the mind's conceptualization? Here, they also make statements about the great monastery, etc., which do not have words such as lush mountains, gathering
Chinese
等等，其他续部的词句中也做了最究竟的解说。剩下的部分就省略了。这样，在幻化坛城之后，外形之神，即持金刚的父母，以及虚空中的诸神众，在方法和智慧中，沉浸于五种欲望的功德，与根和境相结合，观想结合的状态，体验快乐的身体感受。说了两遍“结合，结合”，是为了表示很多，即从神父神母互相观看对方形象的结合享受，到声音、气味和味道的结合享受，以及拥抱、亲吻等触觉的结合享受。金刚结的系缚，虽然也有解释为外在的拥抱，但这里是指两根结合时，金刚脉中脉的下端，方法和智慧的金刚，以及莲花所处的位置，互相融入对方之中，如同被系缚在金刚结中一样。智慧之风融入方法的dhūti中，方法的也融入智慧的dhūti中，拙火燃烧，获得白分融化的快乐，六境之外，法界的快乐就是金刚结系缚的享受。而且，金刚莲花的两个顶端，都存在着三脉，即命脉、左脉和右脉的部分。当中间脉的两个顶端相遇时，原本很长的左右脉的两个末端，虽然有些人说向上回转融入中脉，但它们像铁钩一样弯曲，依靠中脉，闭合着，因此被称作铁锁，形成像铁环一样的形状，这就是金刚结的意义。这样，通过脉的结合，内外诸神被俱生喜乐所遍布。所有神，或者说持金刚的内心，从喜乐的光芒中发出光芒，像铁钩一样放出。钩住所有众生，放入虚空中。开启大金刚坛城的四门，像从四门引入弟子一样放入，那时，在莲花，也就是宫殿内的地面上，众生获得快乐和心悦，蜜蜂围绕。
English
Etc., the ultimate explanations are also made in the words of other tantras. The rest is omitted. Thus, after the emanation of the mandala, the deities of outer form, namely the Vajra-holder father and mother, and the assembly of deities in the sky, in method and wisdom, indulge in the five desirable qualities, combining with the senses and objects, meditating on the state of union, and experiencing the bliss of the body. Saying "union, union" twice indicates many, that is, from the enjoyment of the union of the father and mother deities looking at each other's forms, to the enjoyment of the union of sound, smell, and taste, and the enjoyment of the union of touch, such as embracing and kissing. The binding in the Vajra knot, although there is also an explanation of outer embrace, here it refers to when the two organs are joined together, the lower end of the Vajra central channel, the Vajra of method and wisdom, and the lotus where they reside, mutually merging into each other, becoming like being bound in a Vajra knot. The wind of wisdom enters into the dhūti of method, and that of method also enters into that of wisdom, so that the bliss of melting white bodhicitta is obtained by the burning of tummo. Beyond the six objects, the bliss of the dharmadhatu is the enjoyment of being bound in the Vajra knot. Moreover, at both tips of the Vajra lotus, there are parts of the three channels, namely the life channel, the left channel, and the right channel. When the two tips of the central channel meet, the two ends of the left and right channels, which were originally long, although some say that they turn upwards and merge into the central channel, they are bent like iron hooks, relying on the central channel, and closing, therefore they are called iron locks, forming a shape like an iron ring, which is the meaning of the Vajra knot. Thus, through the union of the channels, the inner and outer deities are pervaded by coemergent bliss. All the deities, or rather the mind of the Vajra-holder, emit light from the radiance of bliss, like an iron hook. Hooking all sentient beings, and placing them in the sky. Opening the four doors of the great Vajra mandala, placing them in as if entering disciples from the four doors, at that time, on the ground inside the lotus, that is, the palace, sentient beings obtain happiness and joy, and bees swarm around.
Chinese
如同见到坛城本尊众欢喜安乐而住，金刚坛城主尊以菩提心牵引，乃是再三围绕揉捏之义。以五处等再三灌顶之故。又，或者“牵引”之词，出现“洗涤”之词，譬如洗涤谷物时，如糠皮清净一般，灌顶亦有清净之义。如金刚空行母续云：世俗广大欺骗性，如是万物皆洗涤。如是说去除世俗如糠皮之义，与正理相同。此乃因金刚持之首要事业，乃是慈悲灌顶于有情众生，此等经文已甚明示。若无此坛城幻化，及灌顶于众生，仅示现金刚持父母双运，则下文将述之词义已详尽，故多说此等词句，则有过分之嫌。之后，次第而行，在《饶迥》中云：之后以仪轨而开展。此说甚佳。以灌顶之力，烦恼障、所知障、及等持之障三者皆净除，身语意之智慧皆圆满。吉祥胜乐金刚父母双运之身，从四门次第向外开展，思维前往各自之佛土。二者，后起之事业，乃是因金刚持与果金刚持之等持相连接。以铁钩自身而勾召，以杵木而摇动，以穿刺之箭而结合，之后明妃化为精液。如是说。此最后之词，在《饶迥》中改为：与明妃一同融化。此修改甚佳。其中，前文说：如何搅拌与被搅拌。此句接在铁钩之前。如何化为法身。此句接在化为精液之后。此时共有六句。再次，因金刚持父母，金刚与莲花互相搅拌与被搅拌之结合，方便
English
Just as seeing the deities of the mandala, one dwells in joy and bliss, the chief deity of the Vajra Mandala, drawn by the mind of enlightenment, means repeatedly circling and kneading. It is considered that the empowerment is given again and again at the five places and so on. Alternatively, instead of the word "drawn," the word "washed" appears. For example, just as when grains are washed, the husks become clean, empowerment also has the meaning of purifying. As the Vajra Dakini Tantra says: 'The vast deceptive nature of the mundane, likewise, all things are washed.' It is said that it removes the mundane like husks, which is the same as reasoning. This is because the first activity of the causal Vajradhara is to bestow the empowerment of compassion on sentient beings, which is very clearly shown by these scriptural words. If there is no manifestation of this mandala and empowerment of beings, but only the union of Vajradhara father and mother is shown, then the words to be explained below will be complete, so saying so many words would be an excessive fault. Then, proceeding in order, in the 'Ra Gyur' it says: 'Then unfold with rituals.' This is very good. By the power of empowerment, the three obscurations of afflictions, knowledge, and samadhi are purified, and the wisdom of body, speech, and mind is completely perfected. The bodies of glorious Chakrasamvara father and mother are gradually unfolded outwards from the four gates, and one contemplates them going to their respective Buddha-fields. Secondly, the subsequent activity is the connection between the samadhi of the causal Vajradhara and the resultant Vajradhara. It is to be hooked by the iron hook itself, moved by the pestle, joined together by the piercing arrow, and then the vidya becomes semen. So it is said. In the 'Ra Gyur', this last word is changed to: 'Melt together with the vidya.' This correction is very good. Among them, the previous text says: 'How to stir and be stirred.' This sentence is added before the iron hook. 'How to become the Dharmakaya.' This sentence is added after 'become semen.' At this time, there are six sentences. Again, the causal Vajradhara father and mother, the vajra and lotus, mutually stir and are stirred in union, the means