Chinese
两个（月亮和太阳）分别以阿 আলি（ā li，梵文元音）和嘎卡ালি（kā li，梵文辅音）命名，还有以红白月亮阿 আলি（ā li，梵文元音）嘎卡ালি（kā li，梵文辅音）命名等等，虽然有繁简之分，但从意义上来说是相同的。因此，从月亮中证悟的是阿 আলি（ā li，梵文元音）的本性，从太阳中证悟的是嘎卡ালি（kā li，梵文辅音）的本性，从种子和手印中证悟，从融为一体的自性中证悟，以及从圆满的身体中证悟。这些的修法在现观中有清晰的阐述。第二，月亮象征父亲的精液，将其原因设定为三十二个元音字母。一般来说，元音字母象征菩提心的白色，出现十六个是因为明点也是十六种变化的组成部分。这十六个也因为月亮的盈亏分为三十二个，或者按照口诀的穗子来说，是精液的形象，如经中所说：“彼之乐为欲母。”因此，世俗的所依是十六个明点，能依是十六种心之乐，共三十二个。太阳象征母亲的红色成分，将其原因设定为八十个嘎卡ালি（kā li，梵文辅音）。嘎卡ালি（kā li，梵文辅音）本身象征微尘，将其设定为八十个是因为微尘中有地、水、火、风、空五种元素，每一种又分为四种，所以变成二十种。《总集经》中说：“何处唯一住，四者皆近彼。”这二十种，以所依明点身体的法和能依乐受心的法来区分，变成四十种。这些又以世俗显现方便的部分和自性空性胜义的部分来区分，变成八十种。从种子和手印中现前证悟，如果像前面一样，观想成卵生动物，像乌龟一样，那么在白红明点的中央形成命气是种子，从中形成脉和肢体是手印等结合。然而，一般来说，除了作为选择项的名称之外，这并非主要的意义，因为生起本尊坛城后，在那里生起五种现证菩提的因金刚持才是此处的意义重点。按照这个观点，首先仅仅是文字，在中阴的风心精血的中央
English
The two (moon and sun) are named separately with Āli (आलि, ā li, Sanskrit vowels) and Kāli (कालि, kā li, Sanskrit consonants), and there are various others named with red and white moon Āli (आलि, ā li, Sanskrit vowels) and Kāli (कालि, kā li, Sanskrit consonants), but although there are differences in detail, they are the same in terms of meaning. Therefore, enlightenment from the moon is the nature of Āli (आलि, ā li, Sanskrit vowels), enlightenment from the sun is the nature of Kāli (कालि, kā li, Sanskrit consonants), enlightenment from seeds and mudras, enlightenment from the nature of being unified, and enlightenment from the complete body. The methods of meditating on these are clearly explained in the Abhisamayalankara. Secondly, the moon symbolizes the father's semen, and the reason for making it the thirty-two vowels is that, in general, the vowels symbolize the white bodhicitta, and the appearance of sixteen is because the bindu is also a component of the sixteen changes. These sixteen are also divided into thirty-two by the waxing and waning of the moon, or according to the spike of the oral tradition, it is the image of semen, as stated in the scripture: "Its pleasure is called the Desire Mother." Therefore, the dependent object of the conventional is sixteen bindus, and the dependent is sixteen pleasures of the mind, totaling thirty-two. The sun symbolizes the mother's red component, and the reason for making it eighty Kāli (कालि, kā li, Sanskrit consonants) is that Kāli (कालि, kā li, Sanskrit consonants) itself symbolizes dust, and the reason for making it eighty is that there are five elements of earth, water, fire, wind, and space in the dust, and each of them is divided into four, so it becomes twenty. The Compendium of Elements says: "Wherever the one dwells, all four are near it." These twenty are divided by the dependent bindu, the dharma of the body, and the dependent pleasure, the dharma of the mind, into forty. These are divided by the conventional appearance, the part of skillful means, and the ultimate part of emptiness of self-nature, into eighty. This is the manifestation of enlightenment from seeds and mudras. If, like before, one meditates as an oviparous animal, like a turtle, then the formation of the life-force wind in the center of the white and red elements is the seed, and the formation of channels and limbs from it is the combination of mudras and so on. However, in general, apart from being described as a choice of options, this is not the main meaning, because after generating the mandala of the deity, the generation of the five causes of Vajradhara's manifestation of enlightenment is the main point here. According to this view, first, only the letters, in the center of the intermediate state's wind-mind-semen-blood
Chinese
约是平等。种子是自证。法器是不混淆而知晓的智慧。合一，知识与所知合一，即能取所取于法界中清净。圆满身是显现为如是智慧之身。或者，白月本质无垢。心之本体，本来未曾生为二障之自性。心之本体，也不仅以空性而安立，而是安立为明空之本体。红日象征着快乐和慈悲的随顺，也这样说过，这是第二种说法。此处主要之义是与五智相结合。月亮是阿赖耶识转为大圆镜智。与《桑布扎》和《金刚顶》二者之意相同。“意二皆得解脱，断除分别之昏暗，超越一切烦恼垢染，如月之心即是月。”意二等是见而应断者，以及一切非真之念，即舍弃心心所二取之昏暗，如是自性烦恼等一切垢染皆已超越之大圆镜智，犹如白月无垢。太阳是染污意转为平等性智。染污意具有执著为我的相，其转为平等性智，以平等看待自他之智慧，因此对众生生起贪恋而随顺，即以慈悲真实生起痛苦，随顺众生。以善法真实充满，必定压制一切烦恼。如太阳驱散黑暗一般，驱散众生之烦恼。如光明利益一般而随顺，如热度带来痛苦一般，以慈悲带来痛苦。法器是意转为妙观察智。如菩提行一般，智慧清净无漏。因此坛城显现安住，观察其内之法器。月亮太阳等是共同之因。法器各自确定，并且不混淆地知晓其自性。第四现证合一，是五根识转为成所作智。是作事智，即一切混合，五门之识与智慧之本体合一，以及其他一切智慧之事业。
English
Yor is equality. The seed is self-awareness. The attribute is the wisdom of knowing without confusion. Unity is the union of knowledge and the object of knowledge, that is, the purification of the grasped and the grasper in the realm of reality. The complete body is the appearance as the body of suchness wisdom. Or, the white moon is naturally free from the stain of defects. The essence of mind has never been born as the nature of the two obscurations. The essence of mind is not only established as emptiness, but is established as the essence of clarity and emptiness. The red sun symbolizes the following of happiness and compassion, it is also said, this is the second way of saying it. Here, the main meaning is to combine with the five wisdoms. The moon is the all-ground consciousness transformed into mirror-like wisdom. The meaning and tone of both the Samputa and the Vajrasekhara are the same. "The two minds are completely liberated, the darkness of discrimination is dispelled, all defilements of afflictions are transcended, the mind like the moon is the moon itself." The two minds, etc., are those to be abandoned by seeing, and all untrue thoughts, that is, abandoning the darkness of the dualistic appearance of mind and mental factors, thus the mirror-like wisdom that has transcended all defilements such as inherent afflictions is like a white moon without stains. The sun is the afflicted mind transformed into equality wisdom. The afflicted mind has the aspect of clinging to self, and its transformation into equality wisdom, the wisdom of seeing self and others as equal, therefore, attachment arises towards sentient beings and follows them, that is, suffering truly arises from compassion, following sentient beings. Truly filled with virtuous Dharma, it will surely suppress all afflictions. Just as the sun dispels darkness, it dispels the afflictions of sentient beings. Like light benefiting, it follows, like heat bringing suffering, compassion brings suffering. The attribute is the mind transformed into discriminating wisdom. Like the conduct of enlightenment, wisdom is pure and without outflows. Therefore, the mandala appears and abides, examine the attribute within it. The moon, sun, etc., are common causes. The attributes are determined separately, and their nature is known without confusion. The fourth manifestation of enlightenment, unity, is the transformation of the five sense consciousnesses into accomplished activity wisdom. It is the wisdom of action, that is, everything is mixed, the consciousness of the five gates is united with the essence of wisdom, and the activities of all other wisdoms.
Chinese
也是相同道理。第五现证圆满身，是种姓安住转为法界智，即是身圆满，与佛之智慧圆满相同。吉祥密集续中所说：三角形广大自性者，一切佛之功德处，此乃阿等形之，佛之功德将融入。所说的功德处，即如镜般的智慧。三角形等法生中观修，是解脱三门自性之义。第二月是随顺摄受有情。以善法完全充满，必定损害一切烦恼。月轮中央，具有菩提第二月。此处也以星辰之相，佛之功德迦等之，形之影像般，瑜伽士将融入。此乃红色之月，所表之义与太阳相同。有些认为星辰之形，即是迦梨等。以其表示此月也是白色。时轮的注释《库木提》中说，明妃的支分和近支的形象是三角形的第二月。有些上师认为三角形的月亮是三角形广大的意思。星辰如火星般红色，安住于莲花中的明点是清净者，因此特别需要说明安住于法生中，所以说了三角形等。阿巴雅嘎绕的观点与不退月释的意义相同，这是自宗。所谓三角形的月亮，如同盆中的糌粑，是明妃的支分安住于莲花中的红白色明点的意思。不退月自己的论典中说：明妃形象之支分，如三角形之月亮。这样就清楚了。有些将“འགར་སྟོན”误认为“རྡོག་ཏུ”，予以驳斥，完全没有意义。后面的三个菩提与前面相同。如果书写经文和辩论，就会变得繁多，因此对于这些，首先是从心分别念中证悟菩提，即对于空性分别念的进入达到极致，在常尽时出现。第二是从菩提心证悟菩提，
English
It is the same principle. The fifth Abhisambodhi, the complete body, is the transformation of the lineage dwelling into the Dharmadhatu wisdom, which is the complete body, and is the same as the perfection of the Buddha's wisdom. As stated in the glorious Samputa Tantra: "The triangular, vast nature, is the abode of all Buddhas' qualities. This is the form of A, etc., the Buddha's qualities will merge into." The place of qualities mentioned is the mirror-like wisdom. Meditating on the triangle, etc., within the Dharmodaya, is the meaning of the nature of the three doors of liberation. The second moon is to gradually gather sentient beings. Being completely filled with virtuous Dharma, it will surely harm all afflictions. In the center of the moon disc, there is the second moon of Bodhi. Here also, with the appearance of stars, the Buddha's qualities, such as Ka, etc., like an image of form, the yogi will merge into. This is the red moon, the meaning it represents is the same as the sun. Some think that the shape of the stars is Kali, etc. By this, it is indicated that this moon is also white. In the commentary on the Kalachakra Tantra, "Kumuti," it is said that the image of the goddess's limbs and minor limbs is the second moon of the triangle. Some previous lamas thought that the triangular moon meant a vast triangle. The stars are red like Mars, and the Bindu dwelling in the lotus is purifying, so it is especially necessary to explain dwelling in the Dharmodaya, so the triangle, etc., were spoken. The view of Abhayakara is the same as the meaning of the commentary on the Invincible Moon, this is our own system. The so-called triangular moon, like Tsampa in a basin, means the red and white Bindu of the goddess's limbs dwelling in the lotus. In the Invincible Moon's own treatise, it says: "The limbs of the goddess's image, are like a moon in a triangle." This is clear. Some mistakenly take "འགར་སྟོན" as "རྡོག་ཏུ," refuting it, which is completely meaningless. The latter three Bodhis are the same as the former. If the scriptures and debates are written, they will become numerous, so for these, first, Bodhi is attained from the mind's discrimination, that is, the entry of discrimination into emptiness reaches its extreme, and it appears at the time of the end of continuity. Second, Bodhi is attained from the Bodhicitta,
Chinese
大乐真如菩提心极究竟。第三，从坚固金刚中现证菩提，即以乐空观见心性本自光明，远离遮障和本初。第四，从金刚自性中现证菩提，即于此观见境与有境无别，乐空与自证自性之清净无别究竟，以此舍弃无明习气之地，阿赖耶识转位，舍弃一切所舍。第五，从如来一切自性如是之中现证菩提，即无别究竟之观见，彼即圆满报身之身，以及刹土和受用无碍显现，即是身报身，意法身成就，已得成佛。如是此五者之名，与执持我慢之咒瑜伽续相似，然义不同，所缘等亦不一。瑜伽续之彼，亦不作结合之基础，果位成就之方式亦不同，于下文宣说。时轮金刚之际，至尊萨迦派上师们说月亮结合是共同结合，日月结合是不共同结合。此处黑行论师之修法词句中，生起次第不明显，然此二理路皆可容许。第四，为了增长法界与智慧等，虽作诸多分别，然未见有太大能力，且未于往昔上师之语中见及彼等齐全，故为中间时期出现之语，其后如对彼等作广繁之论述般，最终承认为自宗。复如处于因位之时般，以五现证菩提之方式灌顶，作为成就之因。于道生起次第中，如是修习则为圆满次第之成熟因，以及果时成佛之方式，故需有因果之解说。仅仅是象征意义之组合，并无实义。如是承认某些象征意义之组合为自宗，说彼等无有实义，乃是自己与自己作难，后世之智者们因说仅是相似之法并无实义而受其影响，故为表达意愿之故。