English
Regarding the two manifestations. The first, as it is said, in the Root Tantra it says, "Above it is the moon, above the moon is the seed, outside it is suppressed by the one who conquers the demons, the union of the two produces great bliss." This shows that it is definitely only an unequal union. The second, the extensive, regarding the manifestation that relies on vowels and consonants, there are two types: unequal union and equal union. The first, in the Root Tantra it says, "Vowels are the place of the moon's form, the form of consonants makes it appear. From the union of the moon and sun, white and so on are very famous." It is said that in the upper and lower parts of the three tantras, this is considered the main one. The second, the manifestation of equal union, in the case of Hevajra, only this lineage holds it this way. That is to say, as it is said, Root Tantra: "The equal union of vowels and consonants is the seat of Vajrasattva himself, from the pills produced from letters, one should not desire the form of Hūṃ (ཧཱུྃ，hūṃ，हूँ，吽) and Phaṭ (ཕཊ，phaṭ，फट्，啪)." This is only slightly indicated, and it appears extensively in the case of the Vajradhatu mandala of Sambhuta, so it is a supplement. That is to say, in the case of the first and second manifestations, the moon is a triangular white union, the third manifestation, it is certain that the hand symbol is only a white vajra, there is no sign of a seed, and the characteristic of the fourth manifestation is that there is the emission and retraction of light rays and purification. Other Hevajra schools, although the text is certain, only point out the union of the sun and moon, and Sambhuta says that the moon is in union, this is only based on the Vajradhatu mandala, and the moon there is also considered to be round. Thus, in terms of the purity of the generation stage, from the perspective of the deity to be generated, there are two situations: only the main deity is generated from the manifestation, and all the main and retinue are generated from the manifestation. Second, explaining the arising of samsara to be purified, according to the words of the ancient masters of this lineage, the moon of manifestation purifies the clear part of the mind of the miraculously born, the moisture of the moisture-born, and the father's essence of the womb-born. The sun purifies the desire for the dwelling place of the miraculously born, the warmth of the moisture-born, and the mother's essence of the womb-born, and the sun and moon together
Chinese
也能滋养卵生生物的卵和精华。如是说。其余三种现证将在下文阐述，与此类似。按照自宗后世上师们的观点，它主要不与其他三种生处相联系，而是主要与胎生相联系，而且很多是通过其他学者的口诀来补充和详细阐述的。其中，月亮象征着胎生身体形成的因素，即从父亲那里获得的白色菩提心。它在月亮的盈亏中显现，是十六滴变化的明点，存在于三十二个元音字母的体性中，与之相应地修持两组阿利。太阳象征着母亲的红血，它的集合是地、水、火、风、空五界，每一界都有一个，按照“哪里有一个，哪里就有全部”的顺序，分为四种元素，共二十种。每一种都依赖于明点，即身体的法，以及所依赖的大乐，即心的法，各有两种，共四十种。每一种又分为显现的部分和空性的部分，各有两种，共象征八十种，因此要修持八十个嘎利。第三现证时的种子字象征着与风相伴的生有之识。那个阶段象征着白、红、心三者混合的阶段。手印象征着胎中身体发育的肢体、小肢体和感官的显现。第四现证时的一切融为一体，象征着胎中形成的蕴、界、处完全成熟，并且越来越增长。第五圆满身，象征着从胎中出生时，容貌手足完全圆满，显现出来，能够被他人看到。第三，讲解果位的现证，以及将它与生起次第相结合的方法。第一，讲解现证菩提的显现方式，以及它的体性。第一，如《金刚帐续》所说：“金刚日落之后，应当精勤修持一切。黎明出现之时，殊胜禅定将成就。”也就是说，夜晚
English
It also nourishes the eggs and essence of egg-born beings. Thus it is said. The remaining three Abhisambodhis will be explained below, and are similar to this. According to the views of later masters of our own tradition, it is mainly not associated with the other three places of birth, but mainly with the womb-born, and many are supplemented and elaborated in detail by the instructions of other scholars. Among them, the moon symbolizes the cause of the formation of the womb-born body, that is, the white bodhicitta obtained from the father. It appears in the waxing and waning of the moon, and is the sixteen changing bindus, existing in the nature of the thirty-two vowels, and correspondingly, practice the two sets of Ali. The sun symbolizes the mother's red blood, and its collection is the five elements of earth, water, fire, wind, and space, each of which has one, and according to the order of "where there is one, there is all", it is divided into four elements, a total of twenty. Each of these depends on the bindu, which is the dharma of the body, and the great bliss on which it depends, which is the dharma of the mind, each with two, a total of forty. Each of these is also divided into the part of appearance and the part of emptiness, each with two, symbolizing a total of eighty, so eighty Kalis should be practiced. The seed syllable at the time of the third Abhisambodhi symbolizes the consciousness of existence accompanied by wind. That stage symbolizes the stage of mixing white, red, and mind. The mudra symbolizes the manifestation of the limbs, minor limbs, and senses of the body developing in the womb. The merging of everything into one taste at the time of the fourth Abhisambodhi symbolizes that the aggregates, realms, and sources formed in the womb are completely mature and are growing more and more. The fifth, the complete body, symbolizes that when born from the womb, the appearance and limbs are completely perfect, manifested, and can be seen by others. Third, explaining the Abhisambodhi of the fruit, and the method of combining it with the generation stage. First, explaining the way the Abhisambodhi of enlightenment appears, and its nature. First, as the Vajra Tent Tantra says: "After the Vajra sun sets, one should diligently practice everything. When dawn appears, the supreme meditation will be accomplished." That is to say, at night
Chinese
当与月亮的光芒相伴时，生起初喜的刹那；白天与太阳的光芒相伴时，生起胜喜的第二个刹那；太阳落山时，被边际的黑暗笼罩，生起殊喜的第三个刹那；黎明时分，当曙光出现之时，生起俱生喜的第四个刹那，如此显现之后，在第五个刹那证得圆满正等觉。如此这般的外部现证菩提，是与父续所说相同之处。内部的现证菩提，是相对于菩提心的行进而言的现证菩提，对于桑吉卡玛的菩萨们，当圆满报身及其坛城进行灌顶时，在常尽（指死亡）之前，先进行瓶灌顶和秘密灌顶，智慧本智的灌顶是：将自显的本智之自性，化为方便的白分菩提心，从头顶至秘密处显现并展示，由此生起具有上定四喜之自性的本智，这是第一个现证菩提。像那样，与白分一起，将自显的明妃的红分，化为本智的自性，从秘密处稳固到头顶，由此生起具有下定四喜之自性的本智，这是第二个现证菩提。之后，在弟子的本智显现中，与风一起的微细的蕴聚融入心间，以此为缘，白红明点的蕴聚降临，这是第三个现证菩提。从那个缘起的第二个刹那，生起转变为四喜的常尽本智，那个本智是大乐的障碍，或者说是细微的所知障，是舍弃阿赖耶识的真实对治，这是第四个现证菩提。第二，像那样，前两个现证菩提是被上定和下定所包含的四喜之自性，第三个现证菩提是融乐俱生无上，第四个现证菩提是成为自性俱生的道之究竟本智，因此，它仅仅是被俱生喜所包含的。也有将前四个现证菩提依次与四喜相连的说法，那些是身体和
English
When accompanied by the light of the moon, the first moment of joy arises; during the day, when accompanied by the light of the sun, the second moment of supreme joy arises; when the sun sets and is enveloped by the darkness of the horizon, the third moment of special joy arises; at dawn, when the light of dawn appears, the fourth moment of coemergent joy arises, and having manifested these, one attains complete and perfect enlightenment in the fifth moment. Such an external manifestation of enlightenment is common with what is taught in the Father Tantras. The internal manifestation of enlightenment, in relation to the progression of the mind of enlightenment, is as follows: For the Bodhisattvas of Sanggyé Khama, when the Sambhogakaya and its mandala bestow empowerment, before the end of continuity (i.e., death), the vase empowerment and secret empowerment precede. The empowerment of wisdom-jnana is: the white aspect of skillful means, the bodhicitta, which has become the essence of self-appearing jnana, comes from the crown of the head to the secret place and is shown, thus generating the jnana that possesses the nature of the four joys of upward movement, which is the first manifestation of enlightenment. Like that, together with the white aspect, the red aspect of the consort of self-appearance, which has become the essence of jnana, is stabilized from the secret place to the crown of the head, thus generating the jnana that possesses the nature of the four joys of downward movement, which is the second manifestation of enlightenment. Then, in the appearance of the disciple's jnana, the subtle aggregates together with the winds dissolve into the heart, and due to this cause, the aggregates of white and red bindus descend, which is the third manifestation of enlightenment. From the second moment of that cause, the actual jnana of the end of continuity, which has become the fourth joy, arises. That jnana is the obscuration of great bliss, or the subtle obscuration of knowledge, and is the actual antidote that abandons the alaya, which is the fourth manifestation of enlightenment. Secondly, like that, the first two manifestations of enlightenment are the nature of the four joys contained by upward and downward movement, and the third manifestation of enlightenment is the supreme coemergent melting bliss. The fourth manifestation of enlightenment is the ultimate jnana of the path that has become naturally coemergent, therefore, it is contained solely by coemergent joy. There is also a way to connect the first four manifestations of enlightenment sequentially with the four joys, those are the body and
Chinese
是语、意和智慧的安乐，因此是就形态相似而言的。第四现证的第二个刹那会生起佛陀的智慧，而且那也是无学解脱道，是第五现证的自性。从第二个刹那开始，安住于五种现证的自性中。诸位上师是这么说的。因此，前四个现证是安住于与五种智慧随顺的方面，而第五现证是真实安住于五种智慧的自性。也就是，了知一切法的如是和如所有之理，证悟一切法平等性且无所缘的大悲是入，以及不混淆地了知一切法的自相和共相，以及安住于令众生各异的界成熟和解脱之因的能力作用的自性的大悲智慧，以及法界极度无垢而安住，去除突发性垢染的智慧，次第是如镜智，平等性智，妙观察智，成所作智和法界智的体性。另外，在其他结合方式的初现证之时，从获得如镜智到第五现证之时，说是获得法界智之间。前四个是随顺，第五个是真实。如此，前四个现证是前者比前者智慧更加增长，后者比后者具有功德增长的方式，如果就智慧随顺而言，初现证之时，如镜智成为主要，第二个之时，平等性智成为主要，第三个之时，妙观察智成为主要，第四个之时，成所作智成为主要。在那些之中，因为没有获得法界清净二俱的究竟，所以不将法界智作为主要，但在第五现证之时，因为新获得它，因此作为主要。第二，将它与生起次第结合的方式是，生起次第的现证和
English
It is the bliss of speech, mind, and wisdom, therefore it is in terms of similar forms. In the second moment of the fourth Abhisamaya, the wisdom of the Buddha arises, and that is also the path of non-learning liberation, which is the nature of the fifth Abhisamaya. From the second moment onwards, it abides in the nature of all five Abhisamayas. Thus, the Lamas have said. Therefore, the first four Abhisamayas abide in the aspect of being in accordance with the five wisdoms, while the fifth Abhisamaya actually abides in the nature of the five wisdoms. That is, knowing the suchness and the extent of all phenomena, realizing the equality of all phenomena, and the great compassion without object is the entrance, and knowing the own and common characteristics of all phenomena without confusion, and abiding in the nature of the power of the cause that ripens and liberates the different realms of sentient beings, the wisdom of great compassion, and the wisdom that purifies the adventitious impurities in the Dharma Realm that abides extremely immaculate. In order, they are the nature of the Mirror-like Wisdom, the Wisdom of Equality, the Wisdom of Discriminating Awareness, the Wisdom of Accomplishing Activities, and the Wisdom of the Dharma Realm. Also, in the case of the first Abhisamaya of other methods of combination, from obtaining the Mirror-like Wisdom until the time of the fifth Abhisamaya, it is said that between obtaining the Wisdom of the Dharma Realm. The first four are in accordance, and the fifth is real. Thus, the first four Abhisamayas are such that the wisdom of each preceding one increases more and more, and the qualities of each succeeding one increase more and more. If it is in terms of wisdom being in accordance, then at the time of the first Abhisamaya, the Mirror-like Wisdom becomes the main one, and at the time of the second, the Wisdom of Equality becomes the main one, and at the time of the third, the Wisdom of Discriminating Awareness becomes the main one, and at the time of the fourth, the Wisdom of Accomplishing Activities becomes the main one. In those, because the ultimate purity of the Dharma Realm, which possesses both purities, has not been obtained, the Wisdom of the Dharma Realm is not regarded as the main one, but at the time of the fifth Abhisamaya, it is regarded as the main one because it is newly obtained. Secondly, the way to apply it to the generation stage is that the Abhisamaya of the generation stage and