Chinese
这是不允许的。这必须全部了解。在此续中，第一品根本续是导师化现为毗卢遮那佛所说，此后，金刚手被加持为导师而宣说。此时的金刚手和金刚萨埵意义相同。不仅如此，在十六尊菩萨中，金刚部中从最胜的菩萨那里做一切事业者，就是金刚手。因此，对于金刚手，有“比一切佛更早成佛”等等，是从金刚萨埵的角度赞叹的。因此，对于密咒的诸神，在各个续中如何加持，以及如何修持的方法的角度，进行相同和不同的区分。例如，像文殊菩萨一样，当修持为毗卢遮那佛的形象时，毗卢遮那佛和文殊菩萨是一体的，不动明王和文殊菩萨不是一体的说法，以及当文殊菩萨修持为不动明王时，与此相反的区分，以及当修持为佛时，不是菩萨的区分，以及当修持为菩萨时，不是佛的区分，以及当修持为轮王时，不是轮，以及当修持为轮时，不是那样的区分，以及文殊菩萨以心之修持的方式修持时，就变成心之部族，并且是心金刚，以及以语和身的修持来修持时，也变成那个部族等等。因此，以普通人等为例，阿阇世王和见者是一体的，他和夏尔巴的儿子不是一体的，像这样的普通概念不应该覆盖。因此，总的来说，对于秘密主金刚手和金刚萨埵，不应该绝对地说是一体或不同。在宣说清净续的这个时候，续是一体的，因为那是主尊毗卢遮那佛自己的化现，并且因为是金刚萨埵一切的遍主。修持金刚萨埵之后，念诵佛眼佛母的咒语等是不好的，放弃这种邪见。那是对自生本尊的观察。此外，在此续中，何必说近修等呢？
English
This is not allowed. This must be understood in its entirety. In this tantra, the first chapter, the root tantra, is spoken by the teacher himself transformed into Vairochana, and thereafter, Vajrapani himself is blessed as the teacher and speaks. The Vajrapani and Vajrasattva at this time are of the same meaning. Moreover, among the sixteen bodhisattvas, the one who performs all actions from the supreme bodhisattva of the Vajra family is Vajrapani himself. Therefore, for Vajrapani, there are praises such as "Buddha earlier than all Buddhas," etc., from the perspective of Vajrasattva. Therefore, for the deities of mantra, distinctions of sameness and difference are made from the perspective of how they are blessed in each tantra and how the practice is performed. For example, like Manjushri, when practicing in the form of Vairochana, Vairochana and Manjushri are one, and the terminology that Acala and Manjushri are not one, and when Manjushri is practiced as Acala, the distinction contrary to that, and when practicing as a Buddha, the distinction of not being a bodhisattva, and when practicing as a bodhisattva, the distinction of not being a Buddha, and when practicing as a Chakravartin, not being a wheel, and when practicing as a wheel, not being that, and when Manjushri himself is practiced in the manner of the practice of the mind, he becomes the mind family and is the mind vajra, and when practiced with the practice of speech and body, he also becomes that family, etc. Therefore, taking ordinary people as examples, Ajatashatru and the seer are one, and he and the son of Sharpa are not one, such ordinary concepts should not cover it up. Therefore, in general, for the secret lord Vajrapani and Vajrasattva, one should not absolutely say that they are one or different. At this time of expounding the purifying tantra, the tantra is one, because that is the emanation of the main deity Vairochana himself, and because he is the lord of all Vajrasattvas. After practicing Vajrasattva, reciting the mantra of Buddhalochana, etc., is bad, abandon this wrong thought. That is the examination of the self-generation deity itself. Furthermore, in this tantra, what need is there to mention the near practice, etc.?
Chinese
哦，修持的时候也有前生念诵，所以要谨慎。因此，经中说，舍弃了金刚手菩萨的身躯，进入了金刚萨埵的身躯等等，这也是对过去显现的一种指示。其必要之处在于，当时如火般燃烧的是金刚萨埵的忿怒相，而金刚手菩萨正是为了显现他的身躯。因此，这是将它们加持为一体的意思。第二，殊胜无量之大成就，名为手印之智慧殊胜成就。此经之王中说：诸佛之菩提心，证悟无上之境界，胜者所说之智慧，此乃坛城之精要。一般来说，在念诵等四种有相修持先行之后，最后的这个大成就就是修习这个。根器锐利者，即使没有外在的近修等也能成就。首先，要使从咒语中生起的本尊身相获得明相，并且要使这个明相获得非常稳固的境界。如果从一开始就能一心专注于空性的意义，那么，在这种情况下，就在本尊身相的显现上盖上空性的印章来修习。不久之后，修习本尊身相时，自然会显现为空性；即使修习空性，也能毫不费力地显现本尊身相。如果以前没有获得专注于空性，那么，每次修习一小段时间，就像以前一样修习本尊身相，并且大致理解空性的意义，然后专注于此一心修习。这是因为以前已经在本尊身相上修习了明相和专注，所以凭借明相和安住的力量，在这种情况下，也能迅速获得对空性的专注和明相。然后像以前一样盖上印章来修习，本尊身相和空性就会变成双运。然后，为了成就本尊身相明空之自性为密咒的体性，在本尊心间月亮上布置咒鬘的形象时，必须专注于咒语的声音和形象两者。如果没有布置，那么就必须认为本尊身相明空之自性就是咒语的声音自性。然而，咒语的
English
Oṃ. When engaging in recitation, one should be mindful as there is also the recitation of the Front Generation. Therefore, it is said in the tantras, "Having abandoned the body of Vajrapāṇi, entering the body of Vajrasattva," and so forth. This is also taught as a manifestation of past occurrences. The necessity is that at that time, what blazes like fire is the wrathful form of Vajrasattva, and Vajrapāṇi himself is for the sake of manifesting that form. Therefore, it is the meaning of blessing them as one. Second, the great accomplishment of ultimate immeasurability is called the accomplishment of the supreme wisdom of the mudrā. In this very king of tantras, it says: "The bodhicitta of all Buddhas, realizing the unsurpassed state, whatever wisdom is spoken by the Victorious Ones, this is declared as the essence of the mandala." Generally, this is meditated upon as the final great accomplishment after the four with characteristics, such as recitation, have preceded it. Those with sharp faculties can accomplish it even without external auxiliary practices. First, one should obtain clarity in the form of the deity generated from the mantra, and that clarity should be obtained very firmly. If one has the ability to focus the mind one-pointedly on the meaning of emptiness from the beginning, then in that case, one should meditate by sealing the appearance of the deity's form with emptiness. Before long, when meditating on the deity's form, emptiness will arise naturally, and even when meditating on emptiness, the deity's form will be able to appear effortlessly. If one has not previously attained one-pointedness on emptiness, then one should meditate on the deity's form for a short period each session, as in the previous practice, and generally understand the meaning of emptiness, and then focus on that and practice one-pointedly. This is because one has already practiced clarity and one-pointedness on the deity's form, so by the power of that clarity and abiding, in this case also, one will quickly attain one-pointedness and clarity on emptiness simultaneously. Then, by sealing it as before and meditating, the deity's form and emptiness will become unified. Then, in order to establish the nature of the deity's form, clear and empty, as the essence of secret mantra, if one arranges the image of a mantra garland on the moon at the heart of the deity's form, one must focus on both the sound and form of the mantra. If one does not arrange it, then one must regard the nature of the deity's form, clear and empty, as the very nature of the sound of the mantra. However, the mantra's
Chinese
身之构造甚佳。如是专注后，作意念诵或禁语念诵，十万遍，或百万遍，或六百万遍，乃至千万遍，随其根器和因缘念诵，则彼本尊身和空性即成就为明咒，成为无量能力和功德之基础。此非仅为一般近修和修持时之瑜伽，乃是无相瑜伽，因其与真实佛陀之智慧相符，故名真实坛城，为获取成就之精华故名精华坛城，又因其能真实成就本尊身大印，故胜者薄伽梵宣说为手印之智慧。彼亦为诸佛之智慧，身显空，语响空，意明空三者融为一体之菩提心，乃是至高无上之真实实相，此时通过本尊身、咒语和空性三者之门，以相似之相作为道而证悟。对此瑜伽稍有稳固之后，修持六道之成就，乃是转轮王之坛城时所说，如是：以乐生乐后，于四坛城之中央，普贤或大乐，自己亦修习后，若于心间思“吽”（吽，梵文：Hūṃ，梵文罗马拟音：hūṃ，摧破义），则与金刚萨埵无别。能作一切吉祥事业，自己亦成普贤。如是转变，毋庸置疑。1 从“吽”（吽，梵文：Hūṃ，梵文罗马拟音：hūṃ，摧破义）化为佛身，则成金刚手。于心间善观想轮，则变得如金刚手。2 观想诸金刚忿怒尊，于心间中央作“帕特”（फट्，梵文：phaṭ，梵文罗马拟音：phaṭ，裂开义），思“吽”（吽，梵文：Hūṃ，梵文罗马拟音：hūṃ，摧破义）字围绕，则成大力忿怒尊。3 我转变为金刚坚固，于心间以“嗡”（ॐ，梵文：oṃ，梵文罗马拟音：oṃ，本觉义）字，思围绕之“吽”（吽，梵文：Hūṃ，梵文罗马拟音：hūṃ，摧破义）和“创”（त्रं，梵文：traṃ，梵文罗马拟音：traṃ，救度义）字，则变得如宝生。4 观想宝生于心间，于中央思“创”（त्रं，梵文：traṃ，梵文罗马拟音：traṃ，救度义）字，思“嗡”（ॐ，梵文：oṃ，梵文罗马拟音：oṃ，本觉义）字围绕，则与莲花手无别。5 轮具“嘉”（ग्रं，梵文：graṃ，梵文罗马拟音：graṃ，执持义）、“创”（त्रं，梵文：traṃ，梵文罗马拟音：traṃ，救度义）、“吽”（吽，梵文：Hūṃ，梵文罗马拟音：hūṃ，摧破义）字，生起“阿”（अ，梵文：a，梵文罗马拟音：a，无义）字后。
English
The structure of the body is excellent. Thus, focusing on it, recite the mantra with intention or in silence, ten thousand times, or a hundred thousand times, or six hundred thousand times, or even a million times, according to one's capacity and circumstances. Then, that deity's form and emptiness will be accomplished as a vidya-mantra, becoming the basis for immeasurable power and qualities. This is not merely the yoga of general approach and accomplishment, but a yoga without characteristics, because it conforms to the wisdom of the true Buddha. Therefore, it is named the true mandala, and because it takes the essence of accomplishment, it is named the essence mandala. Furthermore, because it actually accomplishes the great mudra of the deity's form, the Victorious Bhagavan declared it to be the wisdom of the mudra. That is also the wisdom of all Buddhas, the Bodhicitta in which the three—body's appearance as emptiness, speech's sound as emptiness, and mind's clarity as emptiness—are blended into one essence, the unsurpassed true reality. At this time, through the three doors of the deity's form, mantra, and emptiness, one realizes it by taking similar aspects as the path. After gaining some stability in this yoga, the accomplishment of the six realms is practiced, as it is said in the context of the Chakravartin mandala: Having generated bliss from bliss, in the center of the four mandalas, Samantabhadra or great bliss, having meditated on oneself as well, if one thinks of "Hūṃ" (吽，梵文：Hūṃ，梵文罗马拟音：hūṃ，meaning: destruction) in the heart, one becomes inseparable from Vajrasattva. Performing all auspicious deeds, one becomes Samantabhadra oneself. There is no doubt that one will transform in this way. 1 From "Hūṃ" (吽，梵文：Hūṃ，梵文罗马拟音：hūṃ，meaning: destruction) transforming into the Buddha's form, one becomes Vajrapani. Meditating well on the wheel in the heart, one becomes like Vajrapani. 2 Meditating on all the Vajra Wrathful Ones, in the center of the heart, one says "Phaṭ" (फट्，梵文：phaṭ，梵文罗马拟音：phaṭ，meaning: to split open). Thinking of the syllable "Hūṃ" (吽，梵文：Hūṃ，梵文罗马拟音：hūṃ，meaning: destruction) surrounding it, one becomes a powerful Wrathful One. 3 Transforming myself into Vajra Stable, in the heart with the syllable "Oṃ" (ॐ，梵文：oṃ，梵文罗马拟音：oṃ，meaning: primordial awareness), thinking of it together with the surrounding syllables "Hūṃ" (吽，梵文：Hūṃ，梵文罗马拟音：hūṃ，meaning: destruction) and "Traṃ" (त्रं，梵文：traṃ，梵文罗马拟音：traṃ，meaning: deliverance), one becomes like Ratnasambhava. 4 Meditating on Ratnasambhava in the heart, in the center thinking of the syllable "Traṃ" (त्रं，梵文：traṃ，梵文罗马拟音：traṃ，meaning: deliverance), thinking of it surrounded by the syllable "Oṃ" (ॐ，梵文：oṃ，梵文罗马拟音：oṃ，meaning: primordial awareness), one becomes inseparable from Padmapani. 5 The wheel possessing "Graṃ" (ग्रं，梵文：graṃ，梵文罗马拟音：graṃ，meaning: holding), "Traṃ" (त्रं，梵文：traṃ，梵文罗马拟音：traṃ，meaning: deliverance), and "Hūṃ" (吽，梵文：Hūṃ，梵文罗马拟音：hūṃ，meaning: destruction), having generated the syllable "A" (अ，梵文：a，梵文罗马拟音：a，meaning: without).
Chinese
即与金刚事业等同也。６如是说。对此，先前有些， 以乐生乐之义，于财之受用而解说， 及以五现证菩提生起本尊而解说， 及所谓四坛城者，以轮之四辐而解说亦有，然彼等解说不佳。又有些舍弃世间诸神， 而于五部佛与， 十六菩萨与， 十六贤劫与， 声缘之地，即于四重坛城之中，解说各别本尊之修法， 总的来说，如是修法虽不相违，然似不合经义。如是则金刚宝与， 金刚法与， 金刚业三者中，各各置于坛城中央之坛城各一，即坛城三，及金刚萨埵与金刚手与忿怒尊三者，于坛城中央安立二金刚萨埵也。 金刚手或忿怒尊体性为一，除寂猛形相外无有差别， 又若依金刚萨埵而修，则修行者之我慢入于中央之金刚萨埵，金刚手与忿怒尊为眷属之相，又若修金刚手与忿怒尊之成就，则修行者之我慢入于东方之金刚手或忿怒尊，中央之主尊金刚萨埵则作前生之相也。 金刚萨埵与， 普贤王如来与， 大乐，即金刚持等，于此时意义相同故，可合为一类。彼三为一类之故， 不应数计为各别坛城，应合为一，金刚手虽有寂忿二者，然形相各别，以体性为一之故，不计为各别坛城也。 金刚萨埵等之坛城与金刚手寂忿之成就修法二者，虽有我慢安立方式各别，然以坛城之形相无有不同之故， 坛城无法各别安立也。 因此，对此虽有诸多不同之辨析，然以总摄为金刚萨埵之坛城故，先前所说之三尊坛城与，金刚萨埵之坛城，即坛城四也。