English
Therefore, meditating on the conventional mandala wheel is also a form. What is known as "Dharma" is the suchness of all dharmas, and yoga is for meditating on that. If the nature of all dharmas is only emptiness, then why is meditating on bliss and clarity also classified as Dharma yoga? Although it is emptiness, it is not emptiness characterized by negating "existence." The great teacher Kukkuripa, in the sadhana called "Examination for Liberating Ignorance," said: "He (藏文：ཧེ，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：He)" means that all dharmas are devoid of cause. "Ha (藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：Ha)" means that all dharmas are without increase or decrease. "E (藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：E)" means that all dharmas are completely liberated from conceptualization. "Ru (藏文：རུ，梵文天城体：रु，梵文罗马拟音：ru，汉语字面意思：Ru)" means that all dharmas are like echoes. "Ra (藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：Ra)" means that all dharmas are endowed with joy. "U (藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：U)" means that all dharmas are free from birth and death. "Ka (藏文：ཀཱ，梵文天城体：का，梵文罗马拟音：kā，汉语字面意思：Ka)" means that all dharmas do not abide anywhere. "Ka (藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：Ka)" means that all dharmas are endowed with bliss. "A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A)" means that all dharmas are the sound of unborn. After saying this, he said to meditate on emptiness. The nature of all dharmas is said to be endowed with joy and bliss, and if they exist as different entities, they would not become nature, so the meaning is that nature itself is joy and bliss. It is also free from the three—birth, abiding, and cessation—and does not abide in any place or time, and no cause produces it, and it is completely liberated from unreal conceptualization, and it has the characteristic of increasing qualities and decreasing faults, and like a rock, it is liberated from one and many, and from the beginning it has not arisen from anything, and nothing has created it, so it is unconditioned. This is both emptiness and wisdom, but it is not unreal conceptualization. What is conceptualization? It is the eight aggregates of consciousness, and the mental factors, and the consciousnesses that appear as the three realms to them. As Gyalwa Mipham said, "Unreal conceptualization is mind and mental factors, the nature of the three realms." That wisdom itself is like that, the accomplished teacher Drowa Sangpo, in order to clarify the bindu yoga of this tantra,
Chinese
嗡，述说上师续部的词句，造作如是之口诀，其释文中如是说：菩提，是指无分别的智慧。菩萨，是对其意念为何，便如此称呼。如是说：于能取与所取之体性上，所谓菩提，丝毫也不存在。从分别之识解脱之，心即是菩提，如是宣说。因如是宣说之故。如是宣说，其即是法界之智慧，是法界，亦是智慧之义。从其本身如何趋近于无二呢？并非丝毫也不显现，而是从无分别中显现。如是成为的薄伽梵法界之智慧，对其顶礼。应如是连接。顶礼法界之后如是说，其丝毫也不显现，是无遮遣之义，亦说从原始以来无垢染而显现。智慧亦不应认为是果位之时才有，从其本身中说：所有如来皆是从智慧中产生，不仅是唯一的胜者从中诞生，三界亦是从其产生，产生三界之因是，无余三界皆是智慧之作用。如是之义。如是说，果位之智慧如何产生三界？因此仅仅是基之事物的实相而已。第三，如是等等，生起次第和圆满次第的三种瑜伽，各自串习稳固之时，以及根器低劣者的极度疯狂行径，以及普贤和胜方之行径，各自应行持多久的时间呢？全部共同宣说为六个月六个月。如是瑜伽士不间断地恒常串习，必定能于六个月内成就与吉祥金刚萨埵同等的果位。于此，胜方之行径与金刚萨埵的果位相同，也如字面所示，其他
English
Oṃ, summarizing the words of the Tantra of the Speaking Lama, making it a quintessential instruction. In its commentary, it is said: Bodhi is the non-conceptual wisdom. A Bodhisattva is named according to whatever their intention is. Thus it is said: On the nature of grasping and being grasped, there is no such thing as Bodhi. The mind that is liberated from the knowledge of discrimination is said to be Bodhi. Because it is said thus. It is said that it is the wisdom of the Dharmadhatu, meaning it is both the Dharmadhatu and wisdom. How does one approach non-duality from it? It is not that it is not clear at all, but it becomes clear from non-discrimination. To that Bhagavan, the wisdom of the Dharmadhatu that has become such, I prostrate. It should be connected in this way. Having prostrated to the Dharmadhatu, it is said that its not being clear at all is the meaning of non-negation, and it is also said that it becomes manifest from the beginning without defilement. One should not think that wisdom is only at the time of fruition. From itself, it says: All those Tathagatas are born from that wisdom, and not only is the sole Victor born from it, but the three realms are also born from it. The cause of generating the three realms is that all the three realms are the action of wisdom. This is the meaning. It is said, how do the three realms arise from the wisdom of the time of fruition? Therefore, it is merely the reality of the basis of things. Third, thus and so on, the generation stage and the completion stage of the three yogas, the time when each is familiar and stable, and the extremely mad behavior of those with inferior faculties, and the behavior of Samantabhadra and Victorious Direction, how long should each be practiced? All are commonly taught as six months each. Thus, by the yogi continuously and constantly practicing without interruption, the state equal to glorious Vajrasattva will surely be accomplished within six months. Here, the behavior of Victorious Direction is equal to the state of Vajrasattva, and it is also literal, the others
Chinese
等同是相似之义，意指相似的方面。仅仅生起次第稳固也有这种情况，更何况其他的呢？对于上、中等根器的人，行持的时间有半个月、一个月或三分之一月等说法。对于下等根器的中等和下等者，则需要行持两三次。为了使二次第的瑜伽稳固，也以此类推。第四是宣说各自盔甲的作业，以及在一个方向修习的利益。第一是，从“与权力的颜色完全相应”到“吸引血液的本尊”。这些有字面意义和非字面意义两种，其中意义的重点是前者。也就是说，对于根器锐利者，仅仅是五部佛的坛城，连同盔甲的字形都获得清晰稳固的显现，之后再用于事业就能成就。而对于根器迟钝者，不仅要获得清晰的显现，还要圆满完成根本的念诵量，为了成就，还要念诵百万遍。盔甲咒语的字母本身也要念诵百万遍，修持十万遍，之后再用于事业，必定能成就。各自具有清晰观想的咒语，也需要念诵百万或十万遍。特别是，要控制诸大天，吸引命丸，因为与成就相顺应，所以也需要获得本尊的显现。如云：“以金刚木吸引之，摇动则令根僵硬。”又云：“权力即是极著名的花朵。”如是，为了首先觉醒体验，用于花朵时，花朵朝向彼方，也会转向此方。从吉祥妙树上吸引叶子，可知能获得吸引精血的能力。因为天神和人具有福德的力量，所以再次重复修持六个月，才能用于事业。以上是口诀，上师们如是说，确实也是如此。其中，所谓的“权力的颜色”，按照金刚空行母的说法，权力是蓝色的，其他是红色的，因为是吸引权力的事业。其中，权力指的是因陀罗，即水精石。
English
Equivalence means similarity, referring to similar aspects. This is the case even with just the stability of the generation stage, let alone the others. For those of superior and intermediate faculties, the duration of practice is said to be half a month, a month, or a third of a month, etc. For those of inferior faculties, the intermediate and lower ones, it is necessary to practice two or three times. To stabilize the yoga of the two stages, this is also inferred. The fourth is to explain the activities of each armor and the benefits of meditating in one direction. The first is from "perfectly endowed with the color of power" to "the yidam who attracts blood." These have both literal and non-literal meanings, of which the main meaning is the former. That is, for those with sharp faculties, merely obtaining a clear and stable appearance of the mandala of the five families of deities, along with the letters of the armor, is enough to accomplish the subsequent application to activities. For those with dull faculties, not only must they obtain that clear appearance, but they must also complete the root recitation with the proper amount, and recite a million times for the purpose of accomplishment. The letters of the armor mantra themselves must also be recited a million times, and practiced a hundred thousand times, and then applied to activities, it will undoubtedly be accomplished. The mantras of each deity with clear visualization must also be recited a million or a hundred thousand times. In particular, to control the great deities and attract the life-pellet, because it is conducive to accomplishment, it is also necessary to obtain the appearance of the deity. As it is said, "Attract with the vajra wood, shaking it makes the root stiff." And, "Power is the most famous flower." Thus, in order to awaken the experience first, when applied to flowers, the flower facing the other side will also turn to this side. By attracting leaves from the auspicious sandalwood tree, it is known that the ability to attract semen and blood can be obtained. Because the gods and humans have the power of merit, it is necessary to repeat the practice for six months again before applying it to activities. The above is the oral instruction, the previous lamas said so, and it is indeed so. Among them, the so-called "color of power," according to the Vajra Dakini's transformation, power is blue, and the others are red, because it is the activity of attracting power. Among them, power refers to Indra, which is rock crystal.
Chinese
这是一个指一种颜色非常红的动物的名字。像这样，观想自己成为完全具备这种颜色的黑汝迦，观想喉咙里有第一个字母红色的短阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。自己的明觉，即从自显现中生起的天女与佛陀空行母，观想她们完全结合在一起。之后，通过贪欲完全激发，从父母双方喉咙的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中发出红色光芒，从结合处散发出来，观想由此勾召所有要成就的事业。那么，立刻就能迅速勾召到要成就的事业。勾召的特别之处在于，伴随着“匝拉亚 帕达 匝拉内 阿卡夏亚”这样的祈使句。第二个护轮的事业与之前的生起次第相同，只是在双耳中观想第二个字母，即长阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿），并从那里发出光芒。用绳索捆绑住要成就的事业，用铁钩钩住心脏，然后将其放置在火焰风轮之上，观想并如是修持，那么无论居住在三界，即空行、地表和地下的任何人和非人，都将完全被那位咒师所掌控。对此，还需要观想用光芒或甘露充满身体。勾召的咒语是：“切给摩 瓦夏玛纳亚 吼。则达 阿卡夏亚 匝。切给摩 舍 吽 阿。切给摩 舍 吽 扬。”这样念诵。第三个护轮，嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）的事业有两种：勾召大天和勾召血团。首先，在相同的标志物前，用肉酒和古古香熏香，制作血的坛城，念诵：“嗡 匝门迪 杜玛 凯西 毕迪 杰嘿。哈纳 哈纳。巴匝 巴匝。切给摩 阿纳亚 梭哈。”伴随着血的供品，在七天或二十一天内修持匝门迪。成就之后进行命令，基础与之前相同，只是在双眼中观想红色的嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），并从那里发出光芒。光芒击中匝门迪，使她被掌控，接受命令，这就是命令。观想光芒的末端到达那里，勾召要成就的事业。在心咒的末尾加上之前的咒语，可以勾召梵天、遍入天、因陀罗，也就是帝释天，以及同样的第二个因陀罗，也就是大自在天。
English
This refers to the name of an animal that is very red in color. Like that, contemplate yourself as Hevajra who is fully endowed with that color, and contemplate the first letter, the short red A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A), in the throat. Your own awareness, that is, the goddess arising from your own appearance, and the Buddha Dakini, contemplate them as being completely united. Afterwards, through the complete stimulation of desire, red rays of light emanate from the A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A) in the throats of both the father and mother, radiating from the point of union, and contemplate that all the activities to be accomplished are summoned thereby. Then, immediately, the activities to be accomplished will be quickly summoned. The special feature of summoning is that it is accompanied by an imperative sentence such as "Tsala ya pada tsala ne akarshaya." The activity of the second armor is the same as the previous generation stage, except that in the two ears, contemplate the second letter, that is, the long A (Tibetan: ཨཱ, Devanagari: आ, Romanized Sanskrit: ā, literal Chinese meaning: A), and from there, rays of light emanate. Bind the activity to be accomplished with a rope, hook the heart with an iron hook, and then place it on top of the fire-wind wheel, contemplate and practice in this way, then no matter who or what non-human resides in the three realms, that is, the sky-goers, the surface of the earth, and the underworld, all of them will be completely controlled by that mantra practitioner. For this, it is also necessary to contemplate filling the body with light or nectar. The mantra for summoning is: "Che ge mo wa sha ma na ya ho. Tsitta akarshaya dzah. Che ge mo hri hum ah. Che ge mo hri hum yam." Recite in this way. The activity of the third armor, Om (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, literal Chinese meaning: Om), is twofold: summoning the great god and summoning the blood clot. First, in front of the same symbol, fumigate with meat wine and gugul incense, make a mandala of blood, and recite: "Om tsamundi dhumma keshi bityu jjihe. Hana hana. Pacha pacha. Che ge mo anaya svaha." Accompanied by the offering of blood, practice Tsamundi for seven or twenty-one days and nights. After accomplishment, give the command, the basis is the same as before, except that in the two eyes, contemplate the red Om (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, literal Chinese meaning: Om), and from there, rays of light emanate. The light strikes Tsamundi, causing her to be controlled and accept the command, this is the command. Contemplate that the end of the light reaches there and summons the activity to be accomplished. By adding the previous mantra to the end of the heart mantra, one can summon Brahma, Vishnu, Indra, that is, Shakra, and likewise the second Indra, that is, the Great自在天.