Chinese
的自性以彼等种子之精要的自性而安住。彼等又于某些生起次第中，从五现证起，将所有能依所依的坛城圆满作灌顶，如安立种子为因金刚持，果坛城为果金刚持一般，从种子中真实生起一切本尊众，故从（ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： 吽）中幻化并结合一切器情世间。又有些从五现证中生起因金刚持，从彼生出果金刚持，如彼展开其他坛城之理，因金刚持经由传承而展开坛城，与之相同，三十二脉与母音字组是因金刚持，如是汇聚，（ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： 吽）字增长并安乐显现是果金刚持，从（ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： 吽）字增长而展开其他脉界，如同展开坛城。此二者于胜乐金刚方面极著名，故于此处宣说，然其他一切本尊生起次第亦能通达此理。此处所明者是与明分和不明分之脉气明点结合的惹派传承者们。从彼（ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： 吽）中滴落降下甘露菩提心，安住于白天即白分增长十六，夜晚即黑分增长十六之相中，白色降至脐间等处，故开启并增长声，即脐间的（ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思： 嗡）字，且拙火之火亦因满足而欢喜，故亦令身体增长。从（ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： 吽）中滴落是迎请融入智慧，以（ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思： 嗡）字以甘露沐浴是作灌顶，从彼令身体增长是，生处加持与供养之密意，故彼等能令坛城之轮修持方法圆满。于《喜金刚》中亦云：“此即圆满黑汝嘎”，故也。坛城之词义解释是：事物即一切法之精要，殊胜即胜义谛之本尊身，彼即称为坛城，所谓“曼荼罗”，曼荼罗是精要，拉底是执持或摄取之义，故本尊众执持而安住，增长而摄取之故，于身称为坛城。
English
Its nature abides as the essence of the seeds of those. Moreover, in some generation stages, from the five clear realizations, after empowering all the dependent and supporting mandalas to be complete, such as establishing the seed as the cause Vajradhara and the fruit mandala as the fruit Vajradhara, from the seed, all the deity assemblies are actually generated, so from (ཧཾ, Devanagari: हं, Romanization: haṃ, Literal meaning: Hum) all the vessel and sentient beings are emanated and combined. Also, some generate the cause Vajradhara from the five clear realizations, from which the fruit Vajradhara arises. As it expands other mandalas, the cause Vajradhara expands the mandala through transmission. Similarly, the thirty-two channels and the vowel letters are the cause Vajradhara. Thus, when assembled, the letter (ཧཾ, Devanagari: हं, Romanization: haṃ, Literal meaning: Hum) increases and appears blissfully as the fruit Vajradhara. Expanding other channels and elements from the expanded letter (ཧཾ, Devanagari: हं, Romanization: haṃ, Literal meaning: Hum) is like expanding the mandala. These two are very famous in the Chakrasamvara aspect, so they are mentioned here, but this principle can also be understood in all other deity generation stages. What is clear here is the Ra tradition, which combines clear awareness with the subtle energies of channels, winds, and drops. From that (ཧཾ, Devanagari: हं, Romanization: haṃ, Literal meaning: Hum), the nectar of bodhicitta drips and descends, abiding in the form of sixteen increases in the white aspect during the day and sixteen increases in the black aspect during the night. When the white descends to the navel and so on, it opens and increases the sound, that is, the letter (ཨཾ, Devanagari: अं, Romanization: aṃ, Literal meaning: Om) at the navel, and the fire of inner heat is also satisfied and rejoices, so it also makes the body grow. Dripping from (ཧཾ, Devanagari: हं, Romanization: haṃ, Literal meaning: Hum) is inviting and absorbing wisdom, and bathing the letter (ཨཾ, Devanagari: अं, Romanization: aṃ, Literal meaning: Om) with nectar is bestowing empowerment, and from that, the body grows, which is the hidden meaning of blessing the sense bases and offering. Therefore, these can complete the method of meditating on the wheel of the mandala. It is also said in the Hevajra Tantra, "This is the complete Heruka," therefore. The etymology of the word mandala is: the essence of things, that is, all dharmas, the supreme, that is, the deity body of ultimate truth, that is called mandala. The so-called "mandala," mandala is essence, and lati means holding or taking, so the deity assembly holds and abides, and because it increases and takes, it is called mandala in the body.
Chinese
又，阿瓦都帝的梵穴明点，心间的八脉和八大明点。五界和五色。心间主要脉道的特征。蕴、界、处等是眷属的特征。在那坛城中进入中阴时，父亲金刚上师在子宫中用眼罩蒙眼。拿着白红二物，持花和抛花。在那里，中阴进入，进入坛城，因乐而昏厥，这是降下智慧。身体完全成就，这是展示坛城。这以上是前行。再次，在子宫中用金刚和莲花的甘露灌顶，以及父亲的明点和杵，以及肢体交合的金刚铃，以及气息所生的名字，以及不穿裙子的苦行和出生是不退转，以及吃精微物是秘密灌顶，以及从水中生起的是智慧灌顶。之后，展示脉的坛城是：三十七大脉的轮是想成坛城，那也是脉也说是坛城，因为取和执持心髓明点。之后，展示菩提心坛城是：菩提心是珍宝，心髓它就是坛城。说明点也叫坛城，因为取和执持心髓大乐。后两个坛城只是说了词义解释，是因为意指上面已经广说了。之后，解说三个坛城的共同意义是：以外和内的自性，种种遍布且安住，外面的色和声等，是六根进入之处。里面的精液等，是成就之物安住之处。以外和包括的内自性，菩提心是金刚持。以粗和细的自性，是众生的亲友的自性。诸佛菩萨心的，以誓言之义生起，此生即成佛，从此坛城获得。声闻等和佛和，缘觉等也是这样，梵天等诸神是，从此坛城所生。如是，上面所示的三个坛城，对于外面的世界和里面的有情一切，自性
English
Also, the Avadhuti's Brahma-randhra bindu, the eight channels and eight great bindus of the heart. The five elements and five colors. The characteristics of the main nadi of the heart. The skandhas, dhatus, and ayatanas are the characteristics of the retinue. When entering the bardo in that mandala, the father Vajra Master binds the eyes with a blindfold in the womb. Holding white and red objects, holding and throwing flowers. There, the bardo enters, enters the mandala, and faints with bliss, which is the descent of wisdom. The complete accomplishment of the body is the display of the mandala. This above is the preliminary. Again, in the womb, empowerment is given with the nectar of vajra and lotus, and the father's bindu and pestle, and the union of limbs, vajra bell, and the name born of breath, and the asceticism of not wearing a skirt and birth is non-returning, and eating subtle substances is secret empowerment, and what arises from water is wisdom empowerment. Then, showing the mandala of the channels is: the wheel of the thirty-seven great channels is considered to be the mandala, that is, the channels are also said to be the mandala, because they take and hold the heart essence bindu. Then, showing the mandala of bodhicitta is: bodhicitta is a jewel, the heart essence itself is the mandala. It is said that the bindu is also called the mandala, because it takes and holds the heart essence great bliss. The latter two mandalas only explain the meaning of the words, because they refer to what has already been explained in detail above. Then, explaining the common meaning of the three mandalas is: by the nature of outer and inner, all kinds pervade and abide, outer forms and sounds, etc., are where the six senses enter. Inner essences, etc., are where the accomplished substances abide. By the inner nature including the outer, bodhicitta is Vajradhara. By the nature of gross and subtle, it is the nature of the friend of beings. The vows of the Buddhas and Bodhisattvas arise from this meaning, and in this life, one becomes a Buddha, and is obtained from this mandala. The Shravakas, etc., and the Buddhas, and the Pratyekabuddhas are also the same, the gods such as Brahma are born from this mandala. Thus, the three mandalas shown above, for the outer world and the inner sentient beings, the nature
Chinese
并且以作用和因和果等等各种方式遍布。 就像这样，所有这些众生都是五佛的自性。 就像舞者和美丽的图画一样显现。 任何被称为第六佛的，唯一的一个以多种方式舞蹈。 就像这样。 详细解释它的是：从外在的色等和内在的六根，世俗的一切都像现在这样，胜义产生大乐，这是因为这些的自性是坛城的原因。 所谓“六者进入”是指，六者以坛城法性的方式进入。 内在的精液等等，是原本就存在的物质，五甘露和五界也同样存在。 像这样，对于一切内外，菩提心是金刚持，作为怙主和遍主而存在。 它如何存在呢？ 以粗大和微细的自性，以各种方式成为众生的亲友，以利益众生的大慈悲的自性。 关于粗大和微细，有些人说粗大的是二十四脉和从九门产生的物质。 微细的是精华菩提心。 就像这样：通过粗大和微细的区分，属于实有的有两种。 粗大的物质有九种，微细的油脂是成就的物质，其他的是融化物质的区分。 就像这样。 还有人说粗大的是色蕴，微细的是其余四蕴。 还有人说粗大的是六境和明点，微细的是识和乐等等，虽然各种各样的说法总体上并不矛盾，但在这里，粗大的是世俗，微细的是胜义，大乐的自性光明是无缘的慈悲，因此是众生的亲友。 因此，胜义菩提心是空性大悲的精华，由于它存在于一切法的法性中，所以与存在的方式和形式相一致地努力于道，从而使那种存在的方式显现，这是不共的缘起作用，因为依赖于法性，所以任何人都无法超越，因此是誓言。 诸佛菩萨，即蕴、界、处等的誓言的意义，通过修持三坛城，就能在今生获得佛果。
English
And pervades in various ways such as actions, causes, and effects. Thus, all these beings are the nature of the five Buddhas. They appear like dancers and beautiful paintings. Whoever is called the sixth Buddha, the only one dances in many ways. So it is said. The detailed explanation of this is: Even from external forms and internal six senses, all conventional things are like the present, and the ultimate great bliss arises because the nature of these is the mandala. The saying "the six enter" means that the six enter in the manner of the mandala's dharma nature. Internal semen and so on are substances that have existed since the beginning. The five amritas and five elements also exist in the same way. Thus, for all external and internal things, the mind of enlightenment is Vajradhara, existing as protector and all-pervading lord. How does it exist? With the nature of gross and subtle, in various ways, it is a friend to beings, with the nature of great compassion that benefits sentient beings. Regarding gross and subtle, some say that gross is the twenty-four channels and the substances that arise from the nine doors. Subtle is the essence, the mind of enlightenment. Thus: By distinguishing between gross and subtle, there are two kinds that belong to reality. Gross substances are of nine kinds, subtle oil is the substance of accomplishment, and others are distinctions of dissolving substances. So it is said. Others say that gross is the form aggregate and subtle are the other four aggregates. Others say that gross is the six objects and bindu, and subtle is consciousness and bliss, etc. Although various explanations do not generally contradict each other, here, gross is conventional and subtle is ultimate. The self-radiance of great bliss is compassion without object, therefore it is a friend to beings. Therefore, the ultimate mind of enlightenment is the essence of emptiness and compassion. Because it exists in the dharma nature of all phenomena, by striving on the path in accordance with the way of being and the form, that way of being becomes manifest. This is the uncommon activity of dependent origination. Because it depends on the dharma nature, no one can transcend it, therefore it is a samaya. The meaning of the samaya of the Buddhas and Bodhisattvas, that is, the aggregates, elements, and sense bases, is that by meditating on the three mandalas, one will attain Buddhahood in this life.
Chinese
在脉中，有三十二菩提心住处，那是焚烧物。它的容器是头盖骨。因为从毛孔中拙火燃烧，使诸界融化。那是倾泻焚烧物的勺子，是心轮的泉源。命脉是菩提心流下的道路，是倾倒酥油的勺子。脐轮是献上焚烧物之处，是火炉。业之风如风扇般煽动，梵穴之火，中脉下端，从脐下四指到八指之间，位于三岔路口，那是火炉的火膛。从中燃烧滴落的是焚烧物。大疏和前代藏人，对于上下两种火供，没有领悟到真如和秘密的差别，虽然在讲说中阐述，似乎也不恰当。第五，念诵：声音被称为咒语。循环进行的就是念诵。声音的梵语是“那达”，这里指的是脐部的拙火。也就是拙火智慧之火的自声，不坏之声，是语金刚的自性，是一切咒语的本体。循环，也就是将它反复不断地念诵，就是念诵。如果知道一切语言的自性也是不坏之声，那么一切语言都会变成念诵，因为彻底领悟了元音和辅音。因此说，言说是真实的念诵。第六，禅修：轮涅无二瑜伽的，各自显现是禅修。将三轮，乐、明和空，修为空有二无二的双运，由此生起各自显现，那么一切禅定都会变成禅修。第七，总结一切意义：俱生之体性，是诸佛之坛城等。坛城主之形象，是心之君主上师。如是等等所开示，一切于此皆应证悟。如此，自性俱生智，以及道之俱生体性，这些是诸佛的火供和供养等。那么，坛城修持者，以及火供供养等的金刚上师是谁呢？