Chinese
又，观修月亮，与果位的第一个现证相同，因为月亮象征着菩提心的白色分，而第一个现证是与菩提心的白色分相伴的智慧。观修生起次第的第二个现证太阳，与果位的第二个现证相同，因为太阳的体性象征着红色分，而第二个现证是所依菩提心的红色分相伴的智慧。观修生起次第的第三个现证种子字和手印，与果位的第三个现证相同，因为种子字和手印象征着与意气（译者注：指微细的意和气）的集合，而果位的第三个现证是意气融入的智慧。第四个现证也同样相似，因为此时一切都融合为一，而果位的第四个现证也是将前三个现证的所有力量汇集为一的智慧。第五个现证也同样相似，因为此时依靠生起次第的仪轨，本尊身圆满，而果位的第五个现证是佛陀的身语意全部圆满。第一个现证，与如镜智的体性相同，如同月光仅能照亮粗大的有形之物一样，如镜智也只是照见如所有和尽所有的诸法之实相，而不会分别执着。第二个现证与平等性智相同，如同太阳的坛城的光芒更加炽盛一样，它也更加炽盛地了知诸法之如所有之实相。第三个现证与妙观察智相同，因为此时能确定各个本尊的种子字和手印，而妙观察智能够区分诸法的自相和共相，使之不相混淆。第四个现证与成所作智相同，因为此时一切都融为一体，而成就之智慧，即该智慧安住于将其他三种智慧的力量汇集为一的自性之中。第五个现证与法界智相
English
Also, meditating on the moon is the same as the first abhisamaya of the fruition stage, because the moon symbolizes the white aspect of bodhicitta, and the first abhisamaya is the wisdom accompanied by the white aspect of bodhicitta. Meditating on the sun, the second abhisamaya of the generation stage, is the same as the second of the fruition stage, because the nature of the sun symbolizes the red aspect, and the second abhisamaya is the wisdom accompanied by the red aspect of the support, bodhicitta. Meditating on the seed syllables and hand symbols, the third abhisamaya of the generation stage, is the same as the third abhisamaya of the fruition stage, because the seed syllables and hand symbols symbolize the collection of mind and winds, and the third abhisamaya of the fruition stage is the wisdom of the absorption of mind and winds. The fourth abhisamaya is also similar, because at this time everything is merged into one, and the fourth abhisamaya of the fruition stage is also the wisdom that combines all the powers of the first three abhisamayas into one. The fifth abhisamaya is also similar, because at this time, relying on the ritual of the generation stage, the deity's body is perfected, and the fifth abhisamaya of the fruition stage is the complete perfection of the Buddha's body, speech, and mind. The first abhisamaya is the same in nature as mirror-like wisdom, just as moonlight can only illuminate coarse tangible objects, mirror-like wisdom only sees the reality of all phenomena as they are and as many as there are, without separately grasping. The second abhisamaya is the same as the wisdom of equality, just as the rays of the sun's mandala are particularly radiant, it also knows the reality of all phenomena as they are with particular radiance. The third abhisamaya is the same as discriminating wisdom, because at this time the seed syllables and hand symbols of each deity are determined separately, and discriminating wisdom can distinguish the self-characteristics and general characteristics of all phenomena, so that they are not confused. The fourth abhisamaya is the same as the wisdom of accomplishing activities, because at this time everything is merged into one, and the wisdom of accomplishment, that wisdom abides in the nature of combining the powers of the other three wisdoms into one. The fifth abhisamaya is the wisdom of the dharmadhatu
Chinese
是相同的。此處，日月種子、手印四者的本質圓滿為天神的形相。法界智也是四種智慧的所依。在第一、二現觀的階段，說明阿裏、嘎裏產生的原因與果的法相結合，阿裏是三十二妙相之因，是福德資糧；嘎裏是八十隨好之福德資糧，其果是圓滿具足妙相莊嚴之身。在第一、二現觀的階段，有阿裏、嘎裏產生的原因，因為阿裏是月亮的種子，嘎裏是太陽的種子。第三個現觀中稍微解釋了其餘的意義，在雙運中，第二個月亮是從因嘎裏所生，第二個月亮所代表的光芒與太陽的方向相同，因此，所淨與能淨的方式是相同的。然而，在《具誓》中，清楚地顯示了雙運與秘密灌頂，以及非雙運與智慧、般若灌頂的相同之處，為了增長法界與智慧，為了自性清淨的因果，為了明點的次第，為了身心，為了灌頂，為了所思的必要，以總結的方式講述了雙運的象徵意義。其意義是，中間的喇嘛們如此解釋：以法界清淨二者具足的月亮交合來象徵，以及顯現各種智慧，以白色的月亮和紅色的太陽，即日月交合來象徵自性清淨的因圓滿次第的自然加持。智慧是明空如月，頂輪的吽（ཧཱུྃ，hūṃ，種子字）字融化為菩提心如月，即交合。自性清淨是果的圓滿次第，在壇城的輪中，為了象徵自己的菩提心白分和智慧母的紅分，以日月交合來象徵。如同僅從父親的精液中產生身體一樣，以月亮交合來象徵；如同從父母的紅白明點中產生身體一樣，修持日月交合；心性本自清淨，並以清淨之道來淨化，以月亮交合來象徵；如同胎生之身形成一樣，修持日月交合。
English
It is the same. Here, the essence of the four, sun and moon seeds, and mudras, is perfected into the form of a deity. The wisdom of the Dharmadhatu is also the basis for all four wisdoms. In the first two Abhisambodhis, the reason for the arising of Āli and Kāli is explained in relation to the Dharma of the result: Āli is the cause of the thirty-two major marks, the accumulation of merit; Kāli is the accumulation of merit for the eighty minor marks, the result of which is the adornment of a body fully endowed with marks and signs. In the first two Abhisambodhis, there is a reason for the arising of Āli and Kāli, because Āli is the seed of the moon and Kāli is the seed of the sun. In the third Abhisambodhi, a little explanation is given of the remaining meaning. In union, the second moon is born from the cause Kāli, and the rays representing the second moon are in the same direction as the sun, so the method of what is to be purified and what purifies is the same. However, in "Dakden," it is clearly shown that union is the same as the secret empowerment, and non-union is the same as the wisdom and prajna empowerment. In order to increase the Dharmadhatu and wisdom, for the cause and effect of self-nature purity, for the order of bindus, for body and mind, for empowerment, for the necessity of what is thought, the symbolic meaning of union is spoken of in a summary way. The meaning of this is explained by the intermediate lamas as follows: Union is symbolized by the union of the moon, which is endowed with both Dharmadhatu purity, and the manifestation of various wisdoms, by the white moon and the red sun, that is, the union of the sun and moon, which symbolizes the natural blessing of the complete stage of self-nature purity. Wisdom is clear and empty like the moon, and the Hum（ཧཱུྃ，hūṃ，seed syllable）syllable at the crown of the head melts into the Bodhicitta like the moon, that is, union. Self-nature purity is the complete stage of the result. In the wheel of the mandala, the union of the sun and moon symbolizes one's own white aspect of Bodhicitta and the red aspect of the wisdom mother. Just as the body is formed from the father's semen alone, union is symbolized by the union of the moon; just as the body is formed from the white and red bindus of the parents, the practice of the union of the sun and moon is meditated upon; the nature of mind is completely pure, and it is purified by the path of purity, which is symbolized by the union of the moon; just as the body born from the womb is formed, the practice of the union of the sun and moon is meditated upon.
Chinese
第六方面，从虚空中生起文字之方式，以及文字化为天女后向外生起之方式这两种。此处的现观次第是依照后者。无论如何，这些都是同时生起并逐渐显现的。其中，虚空秘密加持，象征着父母进入欲望的结合，以及如来们安住于大欲之禅定。迎请佛菩萨众，象征着受生者自身连接，以及如来们安住于化身、化身之因大乐之禅定。生起眷属天女，象征着有情众生受生后安住于各自的事业，以及如来的各种化身行持利益有情之事。第三，以歌劝请融化，包括中阴的识融入、因金刚持父母融化、四天女以歌劝请三种。第一种容易理解。第二种是父母二者随欲之心的融化，也就是从生起五现观到融入智慧尊之间的随欲支分。但随欲之主是因金刚持融化，因此，在此处需要讲述执持密咒慢。第三种是四天女劝请，即以四无量和眼母等四天女之自性的布嘎西等边地天女，以每一偈劝请。也就是依次以大悲之门、击中要害之门、极力劝请之门、了知心意之门劝请。其中，中阴的识融入，象征着中阴的众生缘于生处而进入，以及如来了知利益有情之时机。父母融化，与胎中生命产生，以及利生之因大悲之禅定安住于大乐之智慧相同。以歌劝请，象征着从入胎开始，因精血混合而有的四大，以及助伴母胎的四大。
English
In the sixth aspect, there are two ways of generating letters from within the sky and of the letters transforming into goddesses and emanating outwards. Here, the sequence of Abhisamaya is according to the latter. In any case, all of these arise simultaneously and are gradually made clear. Among these, the blessing of the secret space symbolizes the parents entering into the union of desire, and the Tathagatas abiding in the samadhi of great desire. Inviting the assembly of Buddhas and Bodhisattvas symbolizes the being about to be born connecting, and the Tathagatas abiding in the nirmanakaya, the cause of the nirmanakaya, the samadhi of great bliss. Emanating the retinue goddesses symbolizes sentient beings taking birth and abiding in their respective activities, and the various emanations of the Tathagatas performing the benefit of sentient beings. Third, urging melting with song includes the consciousness of the bardo entering, the melting of the father and mother into the causal Vajradhara, and the urging with songs by the four goddesses. The first is easy to understand. The second is the melting of the minds of the father and mother with attachment, that is, the limb of attachment from generating the five Abhisamayas to dissolving the wisdom being. But the main part of attachment is the melting of the causal Vajradhara, so here it is necessary to speak of holding the pride of mantra. The third is the urging by the four goddesses, that is, the border goddesses such as Pukkasi, who are the nature of the four immeasurables and the four goddesses such as Caksurmati, urging with each verse. That is, urging in sequence through the door of great compassion, the door of hitting the mark, the door of urging intensely, and the door of knowing the mind. Among these, the consciousness of the bardo entering symbolizes the sentient beings of the intermediate state entering with the intention of taking rebirth, and the Tathagatas knowing the time to benefit sentient beings. The melting of the father and mother is the same as the arising of life in the womb, and the cause of benefiting beings, the samadhi of great compassion abiding in the wisdom of great bliss. Urging with song symbolizes from the beginning of entering the womb, the four elements that are in the mixture of semen and blood, and the four elements of the womb of the assisting mother.
Chinese
土使之坚固，水使之聚集，火使之成熟，风使之增长，以四无量心象征策发大悲之等持。第四，以果实建立金刚持，如第四支等在现证增长方面生起五现证，以所净、能净、修持之次第而摄持。从大多数现证的光团中，说从种子，以及从那果实中生起金刚持，如根本续中所说：吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）之大金刚，从精液之形中建立。如是必须讲解。又，从光团中生起种子，光芒炽盛，象征了十个胎位。从那种子中，以果实生起具有面容和手势的金刚持，象征从母胎出生。那些自身也象征了化身进入母胎和诞生。第五是光芒的放出和收摄以及净化：仅仅观想本尊心间的种子字和座垫，也是三重菩提心的意义上的禅修。也就是，具有座垫的种子字是智慧菩提心，半月、 bindu（藏文：ཐིག་ལེ，梵文天城体：बिंदु，梵文罗马拟音：bindu，汉语字面意思：点）和 nada（藏文：ནཱ་ད་，梵文天城体：नाद，梵文罗马拟音：nāda，汉语字面意思：声）等象征等持菩提心。对此，阿阇黎无胜月在六支修法中宣说了真实生起三重菩提心。这象征了从胎中出生的有情的心之能力越来越增长，以及化身诞生后智慧更加增长。光芒的放出和收摄以及净化，象征了器情世间的粗大执着更加增长，以及对圆满、成熟、净化三者的剩余部分随意享用。第六，加持诸处，象征身语意的能力增长，以及以身语意的作为使所化完全成熟。第二，迎请智慧尊，在年满十六或十二岁时，辨别欲望之境，身心的力量完全圆满，从在家出家，显示了获得离贪之相。
English
The earth makes it firm, the water gathers it, the fire ripens it, and the wind makes it grow. The four immeasurables symbolize the encouragement of the samadhi of great compassion. Fourth, the establishment of Vajradhara by the fruit: Just as the fourth limb and so on generate five abisambodhis in the aspect of increasing realization, the object to be purified, the means of purification, and the method of practice are integrated in the previous order. From most of the abisambodhis, it is said that Vajradhara arises from the seed from the mass of light, and from that fruit. As it is said in the root tantra: "The great vajra of Hūṃ and Aṃ, having arisen from the form of semen." Thus, it must be explained. Moreover, the seed arises from the mass of light, blazing with light, symbolizing all ten stages of the womb. From that seed, Vajradhara with face and hands arises from the fruit, symbolizing birth from the mother's womb. Those themselves also symbolize the emanation entering the mother's womb and being born. Fifth is the emission and absorption and purification of light: Even meditating on just the seed syllable and seat in the heart of the deity is meditation on the meaning of the triple bodhicitta. That is, the seed syllable with the seat is the wisdom bodhicitta, and the half-moon, bindu, and nada symbolize the samadhi bodhicitta. On this, Acharya Invincible Moon explained the actual generation of the triple bodhicitta in the six-limbed sadhana. This symbolizes the increasing power of the mind of sentient beings born from the womb, and the increasing wisdom after the emanation is born. The emission and absorption and purification of light symbolize the increasing gross attachment to the vessel and contents of the world, and the enjoyment of the remainder of completion, maturation, and purification as appropriate. Sixth, the blessing of the sense bases symbolizes the increase of the power of body, speech, and mind, and the complete maturation of those to be tamed by the actions of body, speech, and mind. Second, inviting the wisdom being, at the age of sixteen or twelve, distinguishing the objects of desire, the power of body and mind is completely perfected, and renouncing the household, showing the aspect of attaining detachment.