Chinese
是卵的家，以及清净其他二生处的习气。下面的法生是空性，上面的是空性的自光慈悲。外面白色里面红色是大乐。交叉存在的是乐空慈悲三者，除了名称和反体的差别外，本体以心和智慧而唯一无二地象征着。那两个法生的底座都是三个角向上，根部的细小角一个向下，总的来说是四个角，但从任何方向看都是三个角。对此，《密集金刚后后续》中说：“与四种受用完全相应，明妃所生的金刚持，以身语意的差别，观想为三角形。”因此，下面的三角表示解脱之门空性，无相，无愿三种，上面的三角表示缘众生之慈悲，缘法之慈悲和无缘之慈悲三种。两个三角的标记也表示身语意三者，身语意三者。对此，下面的角表示遍及三者的解脱之门无为法，大乐之慈悲，以及基位时的转变乐道位和果位的智慧金刚色，是四种受用等等的意义。空性是智慧的本体，以三角形的形状表示引导大乐的秘密莲花，因此将法生称为明妃所生。其中，三种解脱是，如是说：“因离自性故为空性，因离自性因故无相，因离一切分别故，一切事物都，完全从愿望中解脱。”如是所说，对此有很多解释方法，但在此，对任何事物都不执着于本体自性是空性，因缘的显现之门不停止，却不执着于因缘自性的无生是无相，不执着于果的自性，因此对其没有分别念是无愿，对于三种慈悲也有很多不同的认识，有很多说法来源，但在此暂时与共同的说法相一致，众生
English
It is the home of eggs, and it purifies the habitual tendencies of the other two places of birth. The lower Dharma origin is emptiness, and the upper one is the self-radiance compassion of that emptiness. The outer white and inner red is great bliss. Existing in a crossed manner are the three of bliss, emptiness, and compassion, except for the difference in name and opposite characteristics. The essence is symbolized as the sole non-duality of mind and wisdom. Both of those Dharma origins have three corners pointing upwards at the base, and one thin corner at the root pointing downwards. Generally, it has four corners, but from any direction, it looks like three corners. Moreover, in the Uttaratantra of the Guhyasamaja Tantra, it says, "Perfectly endowed with the four enjoyments, the Vajradhara born of the Vidya woman, through the distinction of body, speech, and mind, contemplates as a triangle." Therefore, the lower triangle represents the three doors of liberation: emptiness, signlessness, and wishlessness. The upper triangle represents the three types of compassion: compassion focused on sentient beings, compassion focused on Dharma, and compassion without focus. The two triangular symbols also represent the three of body, speech, and mind, and the three of body, speech, and mind. To that, the lower corner represents the unconditioned door of liberation that pervades all three, the compassion of great bliss, the changing bliss of the base time, the path time, and the wisdom Vajra color of the fruition time, which is the meaning of the four enjoyments, etc. Emptiness is the essence of wisdom, and the triangular shape represents the secret lotus that leads to great bliss, therefore the Dharma origin is called born of the Vidya woman. Among them, the three liberations are, as it is said: "Because it is devoid of essence, it is emptiness; because it is devoid of self-nature and cause, it is signless; because it is devoid of all thoughts, all things are, completely liberated from wishes." As it is said, there are many ways to explain this, but here, not fixating on the intrinsic self-nature of anything is emptiness, the door of appearance of causes and conditions does not stop, but the unborn that does not fixate on the self-nature of causes and conditions is signless, not fixating on the self-nature of the result, therefore not having conceptual thought about it is wishlessness. There are also many different recognitions of the three types of compassion, and there are many sources of explanation, but here, for the time being, let it be consistent with the common saying, sentient beings.
Chinese
想从痛苦中解脱出来是针对有情众生的。为了从刹那生灭的微细无常中拯救有情众生，菩萨是针对法的。在不执着有情众生的同时，对未证悟的有情众生生起不作意的慈悲，这是无缘大慈悲。虽然后者实际上凡夫没有，但相似之处是，蕴等迷惑的显现本来就是没有实体的，不可言说地存在着。在那里，对未证悟生起慈悲的音声不会停止，并且会产生一种未被显现的实执所改变的状态。因此，从已成立的空性心中，会产生接受生死的念头等，从而流转生死轮回。如是说： 于明妃莲宫大乐中， 显现三十二相之导师， 具足八十随好之主尊。 如是，下面所说的生起本尊等，都需要从空性自性的音声中产生，这象征着从空性中生起本尊身。此外，法界生起器是共同和不共同的清净刹土的自性，象征着十三金刚持之地。下方法界生起器象征着安乐守护轮，上方象征着化身轮，月亮象征着法轮，（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）བཾ་（vam，vam，വം，种子字）字象征着受用轮，三十二字母象征着大乐轮。在圆满次第时，这些脉轮得以解脱和清净，并且光芒放射和收摄，光团燃烧和滴落，四喜是四个明点和四大之风。十六手象征着十六明点的转移。这些都是在加持的圆满次第时获得不坏明点的方法。第三，从在法界生起器中观修月亮到不设置盔甲为止。其中，月亮是父精，（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）བཾ་（vam，vam，വം，种子字）字是中阴的心性，咒鬘的微尘。这三者是聚合的。如是说： 其后精血融明点， 混合成为如那物， 从阿赖耶生起识， 犹如酒醉般。 如是，在月亮上安置（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）བཾ་（vam，vam，വം，种子字）字之后，如果清晰地观想三十二字母，那么父界白
English
Wanting to liberate beings from suffering is directed towards sentient beings. In order to save sentient beings from the subtle impermanence of momentary arising and ceasing, the bodhisattva is directed towards the Dharma. While not clinging to sentient beings, compassion arises naturally towards sentient beings who have not realized this, which is unconditioned great compassion. Although the latter is not actually present in ordinary individuals, a similar aspect is that the deceptive appearances of the aggregates, etc., are inherently without substance and exist in an inexpressible state. There, the sound of compassion arising towards the unrealized does not cease, and a state arises that is not altered by the manifest clinging to reality. Therefore, from the established empty mind, thoughts of taking birth and death, etc., arise, thus revolving in the cycle of samsara. As it is said: In the great bliss of the consort's lotus palace, The teacher with thirty-two marks appears, The lord with eighty exemplary signs is complete. Thus, the generation of deities, etc., that will be described below, must arise from that very sound of the nature of emptiness, which symbolizes the arising of the deity's body from emptiness. Furthermore, the Dharmadhatu arises as the nature of pure realms, both common and uncommon, and symbolizes the thirteen Vajradhara grounds. The lower Dharmadhatu arising symbolizes the wheel of bliss and protection, the upper symbolizes the wheel of emanation, the moon symbolizes the Dharma wheel, the syllable (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanization: vam, Literal Meaning: Vam) symbolizes the enjoyment wheel, and the thirty-two letters symbolize the great bliss wheel. During the completion stage, these chakras are liberated and purified, and light radiates and gathers, light masses burn and drip, the four joys are the four bindus and the winds of the four elements. The sixteen hands symbolize the transfer of the sixteen bindus. These are the methods for obtaining the immutable bindu during the blessed completion stage. Third, from meditating on the moon in the Dharmadhatu arising until not setting up armor. Among these, the moon is the father's essence, the syllable (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanization: vam, Literal Meaning: Vam) is the mind-essence of the bardo, the dust of the mantra garland. These three are aggregated. As it is said: Thereafter, essence and blood melt into bindus, Mixed together, they become like a "ru" substance, From the alaya arises consciousness, Like being intoxicated by wine. Thus, after placing the syllable (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanization: vam, Literal Meaning: Vam) on the moon, if the thirty-two letters are clearly visualized, then the father's white element
Chinese
这象征着进入中阴阶段的众生进入子宫。首先观想月亮和咒鬘，然后观想（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字，这表示中阴众生进入子宫，体验白红明点聚合。如果同时观想，则与仅仅三者聚合，中阴身尚未消散之时结合。然后，当这三者混合并发光时，十种风等逐渐形成。净化罪障和障碍是为了消除圆满成就肢体的障碍。根据这种传统的一些说法，也有向外散发和收回光芒的诀窍，这并非不好。向内聚集和融入，是蕴、界、处逐渐形成。身体完全圆满，是诸根圆满而出生。同样，同时观想月亮、咒鬘和（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字，并逐渐清晰地观想，这是将中阴转化为报身道用。也就是说，基础阶段死亡时从光明中升起与中阴形成同时，中阴消散与转生同时，要对此进行训练。在圆满次第阶段，这成为从光明中升起为清净本尊的成熟之因，在果位阶段，则成为从法身显现为报身的缘起。月亮、种子字和咒鬘等融为一体之后，便是将转生转化为化身道用。即使在生起之后，也应如前一样观想法源、月亮、（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字和咒语。咒语的头部朝上，面向（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字。正如“明点月亮精液身，分别微尘日月语，阿字黑暗心甚深”所说的那样。这里，母亲的红明是语的法，因此被置于咒语中，（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字的生命中也包含了阿字的意义。对于其他受生方式，上师们说，观想月亮、咒鬘和光团与卵生生物的精液和心识混合。意思是说，与其他胎生等相同，光团净化了从卵中出生的习气。月亮和咒鬘代表了湿生中的水分和温暖，对于化生，则代表了滋养对存在的贪恋和接受的力量。在圆满次第阶段，白红明点的融合也会产生大乐之神。
English
This symbolizes the entry of beings in the intermediate state into the womb. First, visualize the moon and mantra garland, then visualize the syllable (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanized: vaṃ, Chinese literal meaning: वं), which indicates that intermediate state beings enter the womb and experience the union of white and red bodhicitta. If visualized simultaneously, it is combined with the moment when only the three are united and the intermediate body has not yet dissipated. Then, when these three mix and radiate light, the ten winds, etc., gradually form. Purifying sins and obscurations is to eliminate the obstacles to the perfect accomplishment of the limbs. According to some traditions of this practice, there are also instructions for emitting and withdrawing light externally, which is not bad. Gathering and dissolving inward is the gradual formation of the aggregates, elements, and sense bases. The complete perfection of the body is the perfection of the senses and birth. Similarly, simultaneously visualizing the moon, mantra garland, and syllable (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanized: vaṃ, Chinese literal meaning: वं), and gradually clarifying the visualization, is to transform the intermediate state into the path of the Sambhogakaya. That is, the arising from the clear light at the time of death in the base stage is simultaneous with the formation of the intermediate state, and the dissipation of the intermediate state is simultaneous with rebirth, which should be trained in. In the completion stage, this becomes the maturing cause for arising as a pure deity from the clear light, and in the fruition stage, it becomes the auspicious connection for arising from the Dharmakaya as the Sambhogakaya. After the moon, seed syllable, and mantra garland, etc., merge into one, it is to transform rebirth into the path of the Nirmanakaya. Even after generation, one should still visualize the Dharmadhatu, moon, syllable (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanized: vaṃ, Chinese literal meaning: वं), and mantras as before. The mantras have their heads pointing upwards, facing the syllable (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanized: vaṃ, Chinese literal meaning: वं). As it is said, "Bindu moon essence body, Separated dust sun speech, A syllable dark mind profound." Here, the mother's red bodhicitta is the Dharma of speech, so it is placed in the mantra, and the meaning of the A syllable is also complete in the life of the syllable (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanized: vaṃ, Chinese literal meaning: वं). Regarding other modes of birth, the lamas say to visualize the moon, mantra garland, and sphere of light mixing with the semen and consciousness of egg-born beings. The meaning is that, similar to other womb-born beings, the sphere of light purifies the imprints of being born from an egg. The moon and mantra garland represent the moisture and warmth in moisture-born beings, and for spontaneously born beings, they represent the nourishment of the power of craving and acceptance of existence. In the completion stage, the union of white and red bodhicitta also generates the deity of great bliss.