English
Or do both, or even if you only do one, you must reverse the order, because this is the moment when the object of purification, which relies solely on the cause Vajradhara, enters the womb. If you follow the former, it would be excellent if both appeared, but even if they don't appear, it seems that one is enough, because it only purifies the four elements of the outer world, and does not purify internally beyond that. The combination with the result of purification is: above, etc., up to the generation of the palace and cushion, which symbolizes the pure land where one will attain Buddhahood, so this is purifying it. Therefore, the method of practicing on the path should be done as described above. If combined with the method of maturation of the completion stage: elements, etc., just as it is widely combined in the tantras explaining the four wheels of the four mandalas. Now, by meditating on this, those chakras will be blessed, the wind will bless the crown of the head, the fire will bless the throat, the water will bless the heart, the earth will bless the navel, and Mount Meru will bless the central channel, so when practicing the completion stage in those places, the interdependent origination of drawing in the bliss and emptiness of the wind dissolving is arranged. Now, just as one relies on these to rely on the deity, in the completion stage, the deity of great bliss wisdom also relies on the chakras and the central channel. Third, there are two objects to be purified. ((ཛཾ) (Tibetan, Devanagari: जं, Romanized Sanskrit: jaṃ, Literal Chinese meaning: Let) + First) The combination with the external environment is the unification of the four elements. The aggregation of those aggregates mixed with the collection of four elemental particles in the sky, and the gradual arising from that, symbolizes the formation of the four elements, Mount Meru, etc. The master's own treatise says, "The wise one in the sky," which refers to the place of arising; "From the gathering of all arising," which refers to the mixing after the gradual arising; "How to become the basis of various kinds, the four kinds of arising should be contemplated as such," the re-arising is very clear. When doing the unification of the four elements in order, the order of clearly indicating how the top and bottom are is very clear in reverse order, because this master mainly relies on the root tantra, therefore it is only clarifying the reverse order. ((ཛཾ) (Tibetan, Devanagari: जं, Romanized Sanskrit: jaṃ, Literal Chinese meaning: Let) + Second) The combination with the symbolic meaning of entering the womb is: in the gradual arising, arising from wind to Mount Meru. When entering the womb relying on the union of male and female, the touch of solid bliss and the consciousness of the intermediate state mix, and then the wet
Chinese
水之湿，火之热，动摇之精气为风，象征融入彼等之安乐界。虚空界象征安乐，须弥山亦安住于彼界。各个轮之菩提心与一相融，入于胎藏，象征四元素与须弥山融为一体。若将次第生起融入于内，次第仅为生起之顺序，实则胎藏中赤白明点聚合，四元素助益，虚空开辟空间，皆为象征。从五现证菩提中，同时生起所依与能依，如同有情从卵生出，乃修持天之生起次第仪轨。所谓“龟”者，亦如龟之腹甲与生命同时生起般，乃指生起之意，此乃先前上师之言。三、本体之圆满支分：于四元素须弥山之顶端，观想毗卢遮那佛之自性，具足宫殿坟场。本体之义，亦指六十二尊神祇享用之二十四处圣地与八大尸林之本体，此乃长久修习胜乐金刚之先前智者所言。彼等之修习所依为不清净之器世界，修习之果为自显清净刹土，如是具足支分之清净圆满道如前。二、生起所依，一、结合。从最胜坛城之王，至最胜之王三者中之第一者。其中有，念诵、近修、修习、大修四者。念诵中，有前行因金刚持生起，与正行果金刚持安住。第一者中，因五现证菩提，果容颜手印圆满，事业进入大乐之次第。第一者，彼因等，于此宣说所证五智，与道五现证菩提。第一者，大抵如上部经续之道的四智般，然亦略有差别，于此述之。从智慧成就中：如影像于镜中，自身定现般，如是法身之智慧，名为明镜。
English
The moisture of water, the heat of fire, and the essence of movement as wind, symbolize entering into the realm of bliss of those elements. The space element symbolizes bliss, and Mount Sumeru also abides in that realm. The bodhicitta of each chakra merges into one and enters the womb, symbolizing the four elements and Mount Sumeru merging into one. When incorporating the arising order internally, the order is merely the sequence of arising. In reality, the red and white bindus gather in the womb, the four elements provide assistance, and space opens up the opportunity, all of which are symbolic. From the five Abhisambodhis, the support and the supported are generated simultaneously, like sentient beings born from eggs, which is the practice of generating the deity's generation stage ritual. The so-called "turtle" refers to the generation in which the turtle's shell and life arise simultaneously, which is the meaning of generation, as stated by previous lamas. Third, the complete aspect of the essence: At the summit of the four elements and Mount Sumeru, contemplate the nature of Vairochana, complete with palace and charnel ground. The meaning of essence also refers to the essence of the twenty-four sacred sites and eight great charnel grounds enjoyed by the sixty-two deities, as stated by previous scholars who have long practiced Chakrasamvara. The basis for their practice is the impure vessel world, and the result of practice is the self-manifest pure land, thus the path of purification and completion with complete aspects is as before. Second, generating the support, first, union. From the supreme mandala king, to the first of the three supreme kings. Among them are recitation, near attainment, attainment, and four great attainments. In recitation, there is the preliminary cause of Vajradhara arising, and the main practice of the fruit of Vajradhara abiding. In the first, the cause is the five Abhisambodhis, the fruit is the perfection of face and hand mudras, and the activity is entering the order of great bliss. The first, that cause, etc., here are explained the five wisdoms to be attained, and the five Abhisambodhis of the path. The first is mostly like the four wisdoms of the path of the upper tantras, but there are also slight differences, which are described here. From the accomplishment of wisdom: Just as an image appears clearly in a mirror, so is the wisdom of the Dharmakaya called the mirror of clarity.
Chinese
如是，对于一切法的如所有性之状态，以及尽所有性之显现，如明镜照物般一时照见的智慧，即是阿赖耶识转依之果。经中说为报身之体性，而此处有时也说是法身之体性。如来皆是智慧，了悟自身与有情，实性本一之故，名为平等性智。如是，观照自他平等性，乃是烦恼意转依之果。本来清净且无生，自性光明而照耀，互相遍布之智慧，名为各别能辨识。如是，了知一切法之特征而不混杂，并且对于如所有性之本来清净且无生等理由清晰照见，其体性即是自性光明，也就是大乐之智慧。如明镜般之智慧所清晰照见之诸法，以此智慧令其不混杂，乃是意之识转依之果。恒时周遍诸佛之，入于诸佛之事业，诸佛事业皆为一，故说名为成所作。如是，诸佛之事业，即是行持利益有情之事，具足大悲与事业，乃是五根识与心所之分别念转依之果。何时从烦恼所知障，一切解脱彼之时，瑜伽士胜金刚持，说为极清净者也。如是，此乘中第五法界体性智被着重提出，对于自性清净之法界，纵然有二取之客尘障垢亦能清净，具有清净之清净二者之智慧即是其体性。也说是胜义菩提心之自性，乃是自性住种姓转依。其中，自性而住之种姓乃是阿赖耶之光明分，虽然其体性如八识聚般没有转依之理，但以前它与积累习气之所依相混杂而存在，此后，阿赖耶识舍弃了作为习气之所依，因此称之为转依。殊胜瑜伽士
English
Thus, the wisdom that simultaneously sees the suchness of all dharmas and the appearances of all that exists, like a mirror reflecting objects, is the result of the transformation of the ālaya-vijñāna. In the sutras, it is described as the nature of the sambhogakāya, but here it is sometimes also said to be the nature of the dharmakāya. All tathāgatas are wisdom, because they understand that their own nature and the nature of beings are one, it is called the equality wisdom. Thus, seeing the equality of self and others is the result of the transformation of the afflicted mind. Originally pure and unborn, naturally luminous, the wisdom that pervades each other is called the discriminating wisdom. Thus, knowing the characteristics of all dharmas without mixing them, and clearly seeing the reasons for the suchness, such as being originally pure and unborn, its essence is the naturally luminous, that is, the wisdom of great bliss. The dharmas clearly seen by the mirror-like wisdom are kept unmixed by this wisdom, which is the result of the transformation of the mind's consciousness. Constantly and completely the buddhas, enter into the activities of the buddhas, all the activities of the buddhas are one, therefore it is said to be the accomplishing activity. Thus, the activities of all the buddhas, that is, the act of benefiting sentient beings, possessing great compassion and activity, is the result of the transformation of the five sense consciousnesses and the mental consciousnesses with their respective thoughts. When one is liberated from all afflictive and cognitive obscurations, at that time, the supreme yogi, the vajradhara, is said to be extremely pure. Thus, in this vehicle, the fifth, the wisdom of the dharmadhātu, is emphasized. For the dharmadhātu, which is naturally pure, even the adventitious two obscurations can be purified, and the wisdom that possesses both purity and purity is its essence. It is also said to be the nature of the ultimate bodhicitta, which is the transformation of the naturally abiding lineage. Among them, the naturally abiding lineage is the luminosity of the ālaya, although its essence does not have the reason for transformation like the eight consciousnesses, but before it was mixed and existed with the basis for accumulating habits, and afterwards, the ālaya-vijñāna abandoned it as the basis for habits, therefore it is called transformation. Supreme yogi
Chinese
金刚持。 所谓“金刚持”，是指光明。说“瑜伽士殊胜”是指补特伽罗，因此，仅仅安立为从遮障中解脱的空性，是不合理的。 那么，转依的界限是：从获得第八地开始，染污意转依，成为极其无垢的无分别智慧。染污意转依，是获得与平等性智相顺的。 一般来说，无分别智与意识是相应的，但是，在染污意未转依之前，意识也显现为没有色等而存在，因此会颠倒行事。染污意转依后，意识也转依，与妙观察智相顺的自性，转变为无分别智的体性。 诸根识也转依，仅仅是获得与成所作智相顺的。 也就是《庄严经论》中所说：“有境执著转为异。” 因此，执著的五根识转依后，所取的色等五境也转依。境转依后，刹土清净。根识转依后，刹土中会生起甘露等一切受用。 意之轮中主要生起的分别念心所全部转依，成为四种异生智，无碍地利益有情，从而使有情成熟。 十地相续的最后，以金刚喻定， “处境如常显现净”。 处所，即世间界；身体，以及显现为身体的阿赖耶识转依后，显现佛陀的二种清净智慧。 阿赖耶识单独具有积累习气的所依分，是阿赖耶识；明觉的分是自性住种性。即使转依，也只是分开还灭分，并非各自独立存在。 关于转依的详细分类，应从其他论典中了解。 第二，彼因等，即所修之道。与所断结合，以及显现断果的方式。仅仅是显示对无根据的决定的分析之门。 第一，一般而言，前二现观有日月和合，以及白月红月和合，以及月
English
Vajradhara. The so-called "Vajradhara" refers to luminosity. Saying "supreme yogi" refers to the individual, therefore, it is not appropriate to simply establish it as emptiness that is liberated from obscurations. Then, the boundary of transformation is: from obtaining the eighth bhumi, the afflicted mind transforms, becoming extremely immaculate non-conceptual wisdom. The transformation of the afflicted mind is the attainment of what is in accordance with the wisdom of equality. In general, non-conceptual wisdom is in accordance with consciousness, but as long as the afflicted mind has not transformed, consciousness also appears to exist without form, etc., therefore it will act perversely. When the afflicted mind transforms, consciousness also transforms, and the nature that is in accordance with discriminating wisdom transforms into the nature of non-conceptual wisdom. The sense consciousnesses also transform, only obtaining what is in accordance with the wisdom of accomplishing activities. That is also what is said in the Ornament of the Sutras: "When grasping with meaning transforms to other." Therefore, when the five grasping sense consciousnesses transform, the five objects of grasping, such as form, also transform. When the objects transform, the field becomes pure. When the sense consciousnesses transform, all the resources such as nectar will arise in that field. All the conceptual mental factors that arise mainly in the wheel of the mind transform, becoming the four individual awarenesses, benefiting sentient beings without obstruction, thereby ripening sentient beings. At the end of the ten bhumis continuum, with the vajra-like samadhi, "The place and meaning appear as usual, pure." The place, that is, the world realm; the body, and the alaya consciousness that appears as the body, transform, manifesting the two pure wisdoms of the Buddha. The alaya consciousness alone has the dependent part for accumulating habits, which is the alaya consciousness; the part of clarity and awareness is the natural abiding lineage. Even if it transforms, it is only separating the reverse part, not existing independently. The detailed classification of transformation should be understood from other treatises. Second, that cause, etc., is the path to be cultivated. Combining with what is to be abandoned, and the way to manifest the result of abandonment. It is only showing the door of analysis of unfounded decisions. First, in general, the first two Abhisamayas have the union of the sun and moon, and the union of the white and red moon, and the moon