English
also symbolizes the assembly. The third manifestation of the fruition period is the wisdom of the mind and wind dissolving. The fourth manifestation is also the same, at this time everything is mixed into one, and the fourth manifestation of the fruition period is also the wisdom that combines the power of all three previous manifestations into one. The fifth manifestation is also the same, at this time the deity's body is completely perfected by relying on this generation stage, and the fifth manifestation of the fruition period and all the body, speech, and mind of the Buddha are perfected. The first manifestation is similar to mirror-like wisdom, just as the moonlight can only show a rough image, mirror-like wisdom only sees the reality of all suchness and the extent of all phenomena, and does not make distinctions. The second manifestation is the same as equality wisdom, just as the sun's rays are more intense, it also has a more intense knowledge of the reality of phenomena. The third manifestation is the same as discriminating wisdom, at this time the seed syllables and hand symbols of each deity are determined separately, and the wisdom of discriminating wisdom can prevent the self-characteristics and general characteristics of phenomena from being confused. The fourth manifestation is the same as the Dharma of accomplishing activity wisdom, at this time everything is integrated into one, and accomplishing activity wisdom is the nature of combining the power of the other three wisdoms into one. The fifth manifestation is the same as the Dharma of the wisdom of the Dharmadhatu, at this time the nature of the sun and moon seed syllables and the four hand symbols, the deity's body is completely perfected, and the wisdom of the Dharmadhatu is also the basis of all four wisdoms. In the case of the first two manifestations, the reason for the occurrence of A আলি (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) and Ka আলি (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) is combined with the Dharma of the fruit, because A আলি (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) is the accumulation of merit that is the cause of the thirty-two major marks, and Ka আলি (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) is the accumulation of merit that is the cause of the eighty minor marks, and its fruit is the complete body adorned with marks and signs. In the case of the first two manifestations, there is a reason for the occurrence of A আলি (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) and Ka আলি (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), A আলি (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) is the seed syllable of the moon,
Chinese
因为是黑Kali太阳的种子之故。第三，稍微讲述一下它的其余意义：至尊上师们清楚地阐述了结合秘密和不结合智慧之智慧灌顶的相似之处，为了增长法界和智慧，为了自性清净的因果，为了明点的次第，为了身心，为了灌顶，为了不可思议的必要，这样以总结的方式讲述了结合与不结合的象征意义。其意义是，中间的喇嘛们这样解释：以法界清净、具二之月亮结合来象征，以智慧显现各种形象、白月亮红太阳即日月结合来象征。自性清净之因在圆满次第中自我加持，智慧明空如月亮，顶轮的吽（ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字融化为菩提心如月亮，即月亮结合。自性清净是果的圆满次第，在坛城的轮中，为了象征自己的菩提心白分和智慧母的红分，以日月结合来象征。如同仅从父亲的种子中产生身体一样，是月亮结合，如同从白红明点二者产生一样，修持日月结合，心自性完全清净，并通过完全清净的道来清净，是月亮结合，如同胎生之身产生一样，修持日月结合。所谓为了灌顶，在秘密灌顶之时，所灌顶的对境，弟子的所依菩提心白分，以及灌顶之物上师的菩提心白分，因此是月亮结合，那时因为有分别念的棱角，所以是三角形的月亮，为了象征菩提心不间断地向外散发。第三次时，手印以种子字来表示无相，为了象征菩提心散发，进行光芒的放出和收摄。在智慧灌顶之时，为了象征弟子的菩提心白分和明妃的菩提心红分二者，是日月结合，那时因为分别念的棱角消失，所以将二者都观想成圆形，以及遮止菩提心的象征
English
Because it is the seed of the black Kali sun. Third, to explain a little about its remaining meaning: The venerable supreme masters have clearly explained the similarity between the secret of union and the empowerment of wisdom and knowledge of non-union. In order to increase the realm of reality and wisdom, for the cause and effect of self-nature purity, for the order of bindus, for body and mind, for empowerment, for the sake of immeasurable necessity, the symbolic meaning of union and non-union is explained in a summary way. Its meaning is that the intermediate lamas explain it in this way: The pure realm of reality, represented by the union of two moons, and the various forms of wisdom that appear, the white moon and the red sun, are represented by the union of the sun and moon. The cause of self-nature purity is self-blessed in the completion stage, wisdom is clear and empty like the moon, and the Hum (ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) syllable at the crown melts into bodhicitta like the moon, which is the union of the moon. Self-nature purity is the completion stage of the result, and in the wheel of the mandala, in order to symbolize one's own white bodhicitta and the red part of the wisdom mother, it is symbolized by the union of the sun and moon. Just as the body is formed from the father's seed alone, it is the union of the moon, and just as it is formed from the two white and red bindus, one meditates on the union of the sun and moon, and the nature of the mind is completely pure, and it is purified by the path of complete purity, it is the union of the moon, and just as the body born from the womb is produced, one meditates on the union of the sun and moon. As for the empowerment, at the time of the secret empowerment, the object to be empowered, the disciple's basis, the white bodhicitta, and the empowering substance, the master's white bodhicitta, are therefore the union of the moon. At that time, because of the corners of conceptual thought, it is a triangular moon, and in order to symbolize the uninterrupted outward emission of bodhicitta. At the third time, the mudra is represented by the seed syllable to indicate the absence of characteristics, and in order to symbolize the emission of bodhicitta, the emission and absorption of light rays are performed. At the time of the wisdom empowerment, in order to symbolize the disciple's white bodhicitta and the consort's red bodhicitta, it is the union of the sun and moon. At that time, because the corners of conceptual thought disappear, both are visualized as round, and the symbol of preventing bodhicitta
Chinese
实际上，手印的中心以（ཧཱུཾ， हूं，hūṃ，吽）字标示，以མས་བརྟན（地的稳固）的次第使菩提心稳固，因此不进行光芒的放出和收回。因为有不可思议的必要。意思是说，对于那些来说，还有所调伏、能调伏、调伏的结果等等，如前面所说的那样。再说，因为明点的次第，因为身心，这是与因的传承相连的。因为灌顶，这是成熟的灌顶。因为自性清净的因果，这是解脱的圆满次第。因为法界和智慧的增长和安立，这是与果的传承相连的。不要与其他生起次第相混淆，因为这五个对境是真实的生起次第。如果按照四支，那么因金刚持的身色是黑色，代表自性住种姓不变。如果按照六支，那么身色是白色，代表自性住种姓的自性，另一种方式是，白色可以转化为任何颜色，所以代表那个。面容和手等都如常。第二，因金刚持的事业有三：加持所依的虚空和秘密处，勾召因佛和菩萨的众，以及本体是幻化轮的明妃。第一，加持虚空和秘密处如常，咒语的意义是：嗡 莲花 汉语音译保留。苏卡 快乐。达拉 执持。玛哈 伟大的。拉嘎苏康 给予与贪欲相关的快乐。杂度尔 四。阿难达 喜悦。巴嘎 比西瓦 各种幸运。 （ཧཱུཾ， हूं，hūṃ，吽）（ཧཱུཾ， हूं，hūṃ，吽）（ཧཱུཾ， हूं，hūṃ，吽）不可改变。卡尔扬 咕噜 卡尔夏 咩 做事业吧。为了我。嗡 班杂 Vajra 金刚。玛哈 伟大的。德夏 嗔恨。杂度尔 阿难达 达亚嘎 给予四喜。卡给 穆卡 空行母面。诶嘎 一。拉索 纳塔 一味之主。（ཧཱུཾ， हूं，hūṃ，吽）（ཧཱུཾ， हूं，hūṃ，吽）（ཧཱུཾ， हूं，hūṃ，吽）不可改变。卡尔扬 咕噜 卡尔夏 咩 做事业吧，为了我。就是这样。第二容易理解，修法如常。第三，总的来说，幻化轮明妃的幻化方式。按照四支的方面，所有的幻化轮明妃都是五现证菩提，有两种方式，从虚空内部幻化明点的方式，以及幻化种子的方式，通过这两种方式，向外幻化明妃们。
English
In reality, the center of the hand seal is marked with the syllable (ཧཱུཾ， हूं，hūṃ，Hūṃ), and the order of stabilizing the earth stabilizes the mind of enlightenment, so it does not perform the emanation and retraction of light rays. Because of the inconceivable need. It means that for those, there are still things to be tamed, the one who can tame, the result of taming, etc., as mentioned above. Furthermore, because of the order of bindus, because of body and mind, this is connected to the lineage of cause. Because of empowerment, this is the maturing empowerment. Because of the naturally pure cause and effect, this is the complete stage of liberation. Because of the increase and establishment of the sphere of reality and wisdom, this is connected to the lineage of result. Do not confuse it with other generation stages, because these five objects of focus are the actual generation stage. If according to the four branches, then the cause Vajradhara's body color is black, representing the unchanging nature of the inherent lineage. If according to the six branches, then the body color is white, representing the nature of the inherent lineage itself, and in another way, white can be transformed into any color, so it represents that. The face and hands, etc., are as usual. Second, the activities of the cause Vajradhara are threefold: blessing the support of space and the secret place, summoning the assembly of cause Buddhas and Bodhisattvas, and the essence is the emanation of the retinue goddesses. First, the blessing of space and the secret place is as usual, and the meaning of the mantra is: Om Padma, the Chinese transliteration is retained. Sukha, happiness. Dhara, holder. Maha, great. Raga Sukham, gives happiness related to desire. Chatur, four. Ananda, joy. Bhaga Vishva, various fortunes. (ཧཱུཾ， हूं，hūṃ，Hūṃ) (ཧཱུཾ， हूं，hūṃ，Hūṃ) (ཧཱུཾ， हूं，hūṃ，Hūṃ) unchangeable. Karyam Kuru Karsa Me, do the action. For me. Om Vajra, Vajra. Maha, great. Desha, hatred. Chatur Ananda Dayaka, gives four joys. Khage Mukha, Dakini face. Eka, one. Raso Natha, Lord of one taste. (ཧཱུཾ， हूं，hūṃ，Hūṃ) (ཧཱུཾ， हूं，hūṃ，Hūṃ) (ཧཱུཾ， हूं，hūṃ，Hūṃ) unchangeable. Karyam Kuru Karsa Me, do the action, for me. That's it. The second is easy to understand, and the practice method is as usual. Third, in general, the way of emanation of the retinue goddesses. According to the aspect of the four branches, all the retinue goddesses are the five manifest enlightenments, and there are two ways, the way of emanating bindus from within space, and the way of emanating seeds, through these two ways, the goddesses are emanated outwards.
Chinese
是依靠生起次第仪轨的词句而生起的。关于六支瑜伽方面，有两种方式：从虚空中生起字形，以及字形化为天女后向外显现。通常的这种是按照后一种方式。无论如何，这些都是同时显现并逐渐清晰的。从虚空中取出的天女们的安置方式：白女从自在天的方向取出，安住在东方的门处。等等这样说到。身色也变成高丽（Gauri）的颜色，白色。窃盗母如同雄黄。僵尸母如同煮过的黄金。嘎斯玛日（Ghasmari）如同绿宝石。布嘎西（Pukkasi）如同蓝莲花。旷野母如同月亮的光辉。勇母如同天空的颜色清澈。护法母被称为多种颜色。这样说到。手印也：白女右手持钺刀，同样左手持红色的鱼。窃盗母右手持铪子，左手拿着猪。僵尸母右手持龟，左手拿着莲花器皿。嘎斯玛日（Ghasmari）右手持蛇，左手持瑜伽士的钵。布嘎西（Pukkasi）右手持狮子，左手同样持战斧。旷野母右手持比丘，左手同样持拂尘。旃陀罗女右手持轮，左手同样持颅器。护法母右手持金刚杵，左手持期克印。这些的坐垫是：梵天、自在天、近自在，阎罗和财神，无实和塔香瑞（Tagzangri），高丽母等的坐垫。这样说到。共同的现观是：以半跏趺坐的姿势安住，白女等说是双手，双眼头发向上竖立，以五印的形态庄严。这样说到。这些的意义现观很容易理解。高丽（Gauri）左手的红色鱼，因为“罗西达（Rohita）”的意思是红色，所以是拿着红色的鱼。措日（Tsori）的右手是铪子，也就是达玛茹。贝塔里（Betali）的右手是龟，左手是盛满甘露的颅器。嘎斯玛日（Ghasmari）的右手是绿色的蛇，左手是盛满甘露的颅器。其他的很容易理解。旃陀罗女的手印是八辐轮的顶端有圆环。左手是犁头，护法母的期克印是从期克印中ེ་བོང་上，从外按压是忿怒尊的恐吓指，从内按压是金刚的恐吓指，这里是金刚的恐吓指。这些之中，虚空秘密加持是：父母进入欲望的结合，以及如来们安住于大贪欲的等持，这象征着这些。 召请佛菩萨众是：新生者连接相续，以及如来一切化身之因安住于大乐等持，这象征着这些。 喜悦眷属的空行母是：有情众生受生后安住于自己的事业，以及如来的各种化身行持众生之义，这象征着这些。 第三，融化用歌声劝请，其中有：投入中阴的识，根本金刚持父母融化，四天女用歌声劝请，这三者。 第一是：在《金刚帐》中说：“乐音进入后，应当随念融化。”这所说的意义是：再次父母平等结合，象征中阴的字融入口中。 第二是：父母二者以贪恋之心融化，如常一样。 此外，从生起五现证到融入智慧尊之间，虽然是贪恋支分，但贪恋之主是根本金刚持融化，因此，在执持我慢的咒语时，需要念诵这个：嗡 萨瓦 达塔嘎达 阿努拉嘎纳（藏文，梵文天城体：ओं सर्व तथागत अनुरगण，梵文罗马拟音：oṃ sarva tathāgata anurāgaṇa，汉语字面意思：一切如来随欲），巴扎 萨瓦巴瓦 阿玛郭杭（藏文，梵文天城体：वज्र स्वभाव आत्माकोऽहं，梵文罗马拟音：vajra svabhāva ātmako'haṃ，汉语字面意思：金刚自性我）。第三是：结界的四位天女，布嘎西等四位是眼母等四位，是四无量的自性，因此，她们用歌声劝请为了众生的利益而奋起。布嘎西以大悲之心劝请说：尊者，呼唤着，您是大悲自性的意，请从明点中生起本尊身相，生起后请布嘎西救护我。请舍弃安住于空性中的等持自性，请您享用我在大乐结合的地上。夏瓦日以击中要害的方式劝请说：唉！金刚，你没有，也就是没有面容和手足。