English
It is also the same way of establishing it in connection with this. Generally, meditating on the extensive mandala, such as the four sessions, is said in terms of the stage of practice. Therefore, for it, the place and the five mudras, and the suchness of the wisdom branches, must be complete and very important. For beginners, it is enough to just visualize. According to the current practice, after rising yoga, prostrations, bathing yoga, refuge, bodhicitta, and reciting the hundred-syllable mantra, the five mudras and wisdom branches appear mixed. After that, one should eat the samaya substances, etc. Although these are not clear in the direct teachings of the scriptures, they are things that need to be supplemented. Now, regarding the meaning of the scripture, who is the agent of accumulating merit? Where is the object of accumulating merit? How to accumulate merit, among these three, the first is, it is indicated by "the seed at the heart", which is the yoga of the three purities. That is, even if the three doors of body, speech, and mind are not purified and tamed, accumulating merit will still produce some fruit. However, accumulating merit through purification, its benefits are very extensive, unlike the other situation. Another necessity is, in order to accomplish the deity of the vajra of body, speech, and mind, therefore, one meditates on this. That is, in the commentary of Lui pa, what Lava pa said, etc., is the practice of the three purities that is well-known to the wise, which is a slightly extensive way. This scripture does not emphasize it, because those who hold the oral instructions of this scripture mainly value the practice of the condensed method of the three purities. That is, श्री हेरुक हं (Tibetan, Sanskrit Devanagari, Śrī heruka haṃ, Auspicious Heruka Hum), by analyzing the sound, श्री (Tibetan, Sanskrit Devanagari, Śrī, Auspicious) is non-dual wisdom, हे (Tibetan, Sanskrit Devanagari, He, He) is emptiness of causes, etc., रु (Tibetan, Sanskrit Devanagari, Ru, Ru) is separation from accumulation, क (Tibetan, Sanskrit Devanagari, Ka, Ka) is not abiding in any place. Thinking about these meanings is speech purity. In the heart, to symbolize the primordially stainless bodhicitta, on the moon disc born from the A syllable symbolizing primordially unborn, is the blue Hūṃ (Tibetan, Sanskrit Devanagari, Hūṃ, Hum) syllable, its foot hook is the wisdom of accomplishing activities, the abdomen is the discriminating wisdom, the head is the wisdom of equality, the crescent moon like a mirror is the wisdom of the dharmadhatu nature, the nada with bindu is the nature of the dharmakaya wisdom. Thinking like this in one's own heart is mind purity. Its rays
Chinese
通过修习身体的显现，再次将自身观想为吉祥胜乐金刚父母双运，这是身体的清净，是将身语意三者转化为佛的身语意清净。有些人强烈主张“身语意喜”，这仅仅是对文字错误的执着。还有些人认为忆念四字咒的含义是意，观修（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）是思维文字本身，因此是语的清净。虽然这些观点在某种程度上看似可行，但在这里，语言的表达融入气息，从而显现出意光明、乐空、离戏。如此显现后，便会再次显现为空性、如幻的身体。因此，金刚三处是按照生起次第和圆满次第的顺序来展示的，而不是按照语、意、身的顺序。首先是口中念诵咒语，其次是意中信解为五种智慧的自性，因此对此不应怀疑。那么，第三个阶段所观想的黑汝嘎本尊，是两臂还是多臂呢？两者并不矛盾。但并非只有父尊，必须观想双运之身。第二是心间的（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的放光，迎请自己面前的善逝，直至迎请坛城轮。 “ནས་”（梵文天城体：，梵文罗马拟音：，汉语字面意思：）这个词是连接下文的。观想的方式如仪轨中所述。如同智慧萨埵一样，从他处迎请，或者像天空中显现彩虹一样，从空性中突然生起，或者像心间的光明在黑暗中点亮灯一样，观想为照亮原本存在的光明，这三种方式都可以，并不矛盾。然而，实际操作中主要采用后一种方式，不使用迎请的咒语和手印，这似乎是上师们的做法。一般来说，即使是观想照亮原本存在的光明和突然生起，也可以使用咒语和手印，并非不可行。即使是从他处迎请，在以三摩地为主的情况下，也可能不需要咒语和手印。因此，以照亮原本存在的光明为理由，说不需要咒语和手印，这是幼稚的见解。金刚空行母中说：自心月
English
By purifying the appearance of the body, again visualizing oneself as the glorious Hevajra in union, this is the purification of the body, transforming the three aspects of body, speech, and mind into the pure body, speech, and mind of the Buddha. Some strongly assert "body, speech, and mind delight," but this is merely clinging to a textual error. Others consider that remembering the meaning of the four-syllable mantra is the mind, and meditating on (Tibetan: ཧཱུྃ, Devanagari: हुँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) is thinking of the syllable itself, therefore it is the purification of speech. Although these views may seem plausible in some ways, here, the expression of speech dissolves into the breath, thereby revealing the mind's luminosity, bliss-emptiness, and freedom from elaboration. After such appearance, the body reappears as emptiness and illusion. Therefore, the three vajras are shown in the order of arising and reversing, not in the order of speech, mind, and body. First, the mantra is recited from the mouth, and second, the mind believes in the essence of the five wisdoms, so there should be no doubt about this. Then, what form of Heruka deity is visualized in the third stage, two-armed or multi-armed? Both are not contradictory. But it is not just the father deity alone; the union body must be visualized. Second, the light rays from the (Tibetan: ཧཱུྃ, Devanagari: हुँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) syllable in the heart invite the Sugatas in front of oneself, up to the invitation of the mandala wheel. The word "ནས་" (Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ) connects the following text. The method of visualization is as described in the sadhana. Like the wisdom being, inviting from elsewhere, or like a rainbow appearing in the sky, arising suddenly from emptiness, or like the light of the heart lighting a lamp in the darkness, visualizing it as illuminating the originally existing light, all three methods are acceptable and not contradictory. However, in practice, the latter method is mainly used, and the mantra and mudra of invitation are not used, which seems to be the practice of the previous masters. In general, even when visualizing illuminating the originally existing light and arising suddenly, it is not wrong to use mantra and mudra. Even when inviting from elsewhere, if samadhi is the main focus, mantra and mudra may not be necessary. Therefore, saying that mantra and mudra are not necessary because of the reason that it is illuminating the originally existing light is a childish view. In the Vajra Dakini it says: Self-mind moon
Chinese
于彼之中央，安置一切之真如。彼之光芒所生起，空行母等作供养。顶礼之后如是说。如是，先前于自心月中央，观想阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字所成之月轮。其上观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。如是所出之法，乃于心间安立月亮之根本依据，而于名相论中：于自心间之虚空中央，观想日轮安住。其上彼之胜妙，五种智慧乃寂静。种种光芒之明亮，以种种光芒而普照。先前成就者所策励，亦作加持。虚空之界乃悦意，得见殊胜之坛城。犹如芝麻荚，见诸天与忿怒尊遍满。诸佛菩萨与，菩提心乃上师之主。见种种天女之后，我作供养并宣说。诸佛之舒展化身之众，忿怒尊之王瑜伽母，将六道众生，安置于佛之境地。于虚空中央，见一切遍满之胜妙安住。直至菩提心之精髓，于三宝一切皆皈依。一切有情皆转变，安住于彼佛之果位。于彼修行者作祈请，恒常皈依。如是说。彼续部中说于心间观想日轮，然先前成就者，此乃不作从他方迎请之观想，乃以先前存在而明晰之方式观想之依据。迎请上师，乃于上方虚空观想，或于殿堂之角落观想，或于尸陀林观想，或观想与坛城之主无别，或观想彼之眷属之方式等等，依各自之口诀而行，故总的来说，无论如何观想皆不相违。此处虽观想坛城之轮，然其体性须知乃一切应供之总集，乃供养殊胜之会供田一切，而非仅仅是近亲。实则如来
English
In the center of that, place the Suchness of all. From its rays arise offerings by Dakinis and others. After prostrating, speak these words. Thus, first, in the center of the moon in one's own heart, contemplate the mandala of the moon arising from the syllable Ah (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A). Above that, meditate on the syllable Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum). This tradition, which arises in this way, is the fundamental source for placing the moon in the heart, and according to the Abhidharma: In the center of the sky of one's own heart, contemplate the sun mandala residing. Above that, the supreme and holy Suchness, the five wisdoms are peaceful. With the clear light of various rays, it radiates in various ways, pervading everywhere. Having been urged by the previously accomplished ones, it also performs blessings. The realm of the sky is delightful, seeing the supreme mandala. Like a sesame pod, see the deities and wrathful ones pervading. Buddhas, Bodhisattvas, and the Bodhicitta are the main gurus. Having seen various goddesses, I make offerings and speak. The Buddhas' emanations, the assembly of manifestations, the wrathful kings, the yoginis, place the sentient beings of the six realms in the state of Buddhahood. In the center of the sky, having seen the supreme ones residing, until the essence of Bodhicitta, I take refuge in all three. May all sentient beings who have become, be placed in that state of Buddhahood. There, the practitioner makes supplications and always takes refuge. Thus it is said. Although that tantra speaks of meditating on the sun in the heart, the phrase "having been previously accomplished" means that one does not make the aim of inviting from another direction, but rather it is the source of meditating in the manner of clarifying what is already present. Inviting the guru means meditating in the sky above, or meditating in the corner of the palace, or meditating in the charnel ground, or meditating as being inseparable from the main deity of the mandala, or meditating in the manner of his retinue, etc., according to the individual instructions. Therefore, in general, it does not contradict whatever way one meditates. Although in this case one meditates on one wheel of the mandala, one must know that its essence is the nature of the collection of all worthy offerings, and it is an offering to all the supreme fields of assembly, not just to close relatives. In essence, the Tathagata
Chinese
总摄如何合适，并且常忏也是以五支来代表，因为可以配合到十支之间任何合适的支分。对于这些不需要进行辩驳。此处四无量心是必须做的，因为要符合所有积资仪轨的通用模式，并且《胜乐轮续》等经典中也说修持四无量心非常重要，而且也包括在“三宝等等”的“等等”之中，如果不这样做，则在下劣的处所积资就会中断。有些人说这不需要，因为它包含在发心之中。这是因为在法会开始时修发心是额外添加的，不能作为理由。如果仅仅是种类相同就可以，那么智慧资粮也包含在其中，因此会变成不需要的。有些人在此处进行五部总摄的受持，而另一些人则对此感到羞耻和嘲笑。在金刚空行母法中，此时有受持誓言，并且因为是常忏的后续，所以即使做了也不会有错，但不是必须的。上师们不这样做就是实践。第二，关于因道果二者： “一切观为空性。” 这就是指这个。这实际上只是死亡法身道果，通过它，中阴报身道果也会间接产生，因为清楚地解释了因，所以结果也会顺带产生，这是普遍流传的道理。 也就是下面所说的：“以下面穿刺的箭来结合。” 因此，那达本身可以毫无阻碍地进入其他事物，所以是以穿透的、有形箭矢转移的方式进入的含义。因此，将要进入的那达放置的位置，在这个时候进行，在许多上师的口诀中都有提到。这本身也是中阴的修持方法，中阴修持方法出现在此时，许多伟大的金刚持，如佛陀、智慧足等都曾说过，并且这种方式也与智慧足的方式相符，这是广为人知的。如果这是真的，那么独特的非共同特点应该单独使用，而对于共同的特点，也需要完全相同，这不是必要的。