English
The earth is the source of all wind elements, the basis for the growth of fields. If those are pure, why do the body's qualities, like Brahma, transform? This is the first doubt. The path that is shown to overcome the power of demons, and is overcome through practice, is cultivated. What is the result? Do those who have not overcome the power of demons transform into Brahma, etc.? This is the second doubt. The vajra opens the lotus, but conversely, why does the lotus open the vajra? This is the third doubt. Why are these not contradictory? Yes. Vow is non-transgression, which is cause and effect, dependent origination. That suchness is ultimate emptiness, spoken by the wise lord. Shi. The actual first answer is: Listen, listen carefully to the unerring teachings of Vajrasattva. One, the body is other, and these are not truly existent as they appear externally. Te, the nature of the mind's appearance, discriminating thoughts, and various movements. It is only power, only the appearance from the ripening of the habitual tendencies of discriminating thoughts from previous lives. The movement of the mind is also like the coming and going of the wind, and the movement is also caused by the gathering of wind and mind at the navel. The habitual tendencies of discriminating thoughts. From this confused appearance, this body arises. First. Therefore, it is said that the navel is the nature of the body. Brahma, etc., the qualities of the body, such as the body and the vajra, all arise from that navel. It is said that the navel is purified, the Brahmin woman, that is, the mudra of the body, desiring great bliss. From those, it transforms into the vajra body. The extended meaning is: Likewise, because the karma wind generates discriminating thoughts and causes them to speak. The nature of that wind is speech vajra, so the place of speech, the throat, is also. The speech of the vajra, its suchness. The method of doing these things is to rely on the vow of the singing girl. Pure speech transforms into vajra speech. No. The grasping and the grasped of confused habitual tendencies, the mind that clings to duality. And all these consciousnesses. All are born from the cause of the existence of this indestructible bindu. This bindu dwells in the heart, and is called mind and thought, and because the wheel of the heart and the indestructible are pure, relying on the vow of the beautiful-eyed maiden.
Chinese
地的品位将变成什么呢？第二个问题的真正答案是，我，即佛陀自显的身相的自性，是众生无法了解的。从胜义身语意的无垢之行，或随所应化而示现之行中，生出梵天、遍入天和自在天等。世间人认为他们是具有神通的天神。但天神的行境并非如所见的那样存在，那些只是身、语、意金刚的幻变而已。所有那些都是我的幻化。其中，身之金刚转变为梵天，即教法；语之金刚示现为大自在天；而摄受和遣除则是意之金刚。此等神变中，胜义的圆满正等觉佛陀，其身和一切智慧，与每一个众生以及所有众生之心的自性界无别地存在着。那些众生的身、语、意三者成为平等性，即安住于次第显现为梵天等，以及自在天和遍入天。而且，一切众生之身的味平等性，即是胜义谛之身，与诸佛之身无有差别。当其与垢染相连时，便显现为梵天的景象；当垢染清净时，身金刚便会显现。由此，也可类推其他情况。其延伸含义是，身体是与处所相关的粗大之物，是化身轮中风心聚合的显现，因此安住于此。如是说。喉咙也是如此，梦身和显现，深沉的睡眠则在心间。因此，睡眠瑜伽应在心间修习和观想。具有快乐和幻变的意，以及性爱的显现，则在顶轮中显现。那些是四金刚的自性。此外，根和嫩枝，藤蔓和树木等，即适合作为容器的事物；兔子、老虎等显现为精华的事物；河流等五大元素；白天和夜晚等时间；一切事物中。显现的这些，是胜义谛佛陀的垢染的幻变，如舞者般展现各种幻变的舞蹈。这两个偈颂是关于圆满佛陀的各种化身。
English
What will the rank of the earth become? The real answer to the second question is that I, the self-manifested form of the Buddha, is not understood by beings. From the undefiled conduct of the ultimate body, speech, and mind, or from the conduct of showing whatever is to be tamed, arise Brahma, Vishnu, and Great Lord. Worldly people think of them as gods with miraculous powers. But the realm of the gods does not exist as it appears; those are merely transformations of the body, speech, and mind vajras. All those are my emanations. Among them, the body vajra transforms into Brahma, which is the teaching; the speech vajra appears as the Great Lord; and the taking in and dispelling are the mind vajra. In these miraculous manifestations, the ultimate, perfectly complete Buddha, whose body and all wisdom, exists inseparably with the nature of the mind of each and every being. The body, speech, and mind of those beings become equality, that is, abiding in the order of appearing as Brahma and so on, as well as the Great Lord and Vishnu. Moreover, the taste equality of the body of all beings, which is the ultimate body, is no different from the body of the Buddhas. When it is connected with defilements, it appears as the vision of Brahma; when the defilements are purified, the body vajra will manifest. From this, other situations can also be inferred. Its extended meaning is that the body is a coarse thing related to a place, it is the appearance of the wind-mind aggregate in the wheel of emanation, therefore it abides there. Thus it is said. The throat is also the same, the dream body and appearance, deep sleep is in the heart. Therefore, sleep yoga should be practiced and contemplated in the heart. The mind with happiness and illusion, and the appearance of sexuality, appear in the crown chakra. Those are the nature of the four vajras. In addition, roots and shoots, vines and trees, etc., that is, things suitable as containers; rabbits, tigers, etc. appearing as essence; rivers and other elements; day and night, etc. time; in all things. These appearances are the transformations of the defilements of the ultimate Buddha, like a dancer performing a dance of various transformations. These two verses are about the various emanations of the complete Buddha.
Chinese
即使结合也可以。但前面未完的部分只有这个合适，这些现象就像地下有黄金等珍宝矿藏的矿苗，地表会出现赭石、蓝矾、铅等一样。四金刚的疑难解答是：睡眠时以金刚光明之相观修，是梵天身之誓言，即浓厚的愚痴、昏厥和浓厚的睡眠转化为光明而断除。用其他方法连真实的睡眠也难以断除，何况是习气？不离女性结合就没有持戒的精进，因为不能稳固明点。首先不把贪欲看作过患，所以是有贪者，因此束缚明点，所以大梵行如果成就，则语金刚寂静的胜义谛誓言成就，贪欲自性清净而断除，成为中间的助缘。嗔恨的明亮部分观修为金刚身本尊之身，能消除嗔恨的愚昧，是遍入天的誓言。如果没有这个方法，其他用慈爱难以断除嗔恨。这样这三种方法是极大的秘密，何况其他乘，另外还有对天神中的安乐不作分别的吝啬，以及以大精进想在他人之前迅速成佛的嫉妒的咒语所成就的誓言，即使自己没有成佛也幻化为天神，显示为已获得一样，以及用守护的方法隐藏自己的行为等，以及被魔加持的人和非人暂时迷惑等等，用狡诈的方式调伏魔众。还有修行者和成就者们的誓言非常难以违越。第三个问题的实际回答是莲花中央的精华极乐世界，用符号表示，在没有找到它之前，手印的结合就没有结果，是小的意思。极乐世界是什么呢？就是以金刚界自在母之脉，能真实分开方便的金刚内的二取空性的智慧。因此称为莲花分开金刚。它的引申意义是，它和这些内外的运行一致，能证悟智慧空性是方便，布施等。
English
Even combining is acceptable. But the only suitable continuation from before is this: these phenomena are like the shoots of underground gold and other precious mineral deposits, where ochre, blue vitriol, lead, etc., appear on the surface. The doubts about the four vajras are dispelled as follows: Meditating on the appearance of clear light with the vajra during sleep is the samaya of Brahma's body, which means that thick ignorance, fainting, and thick sleep are transformed into clear light and eliminated. Even real sleep is difficult to eliminate by other means, let alone habits. Without separating from female union, there is no diligence in upholding vows, because the bindu cannot be stabilized. First, not regarding desire as a fault, one is therefore desirous, and thus the bindu is bound. Therefore, if great Brahmacharya is accomplished, then the samaya of the speech vajra, the ultimate truth of peace, is accomplished, and the nature of desire is purified and eliminated, becoming an intermediate aid. If the clear aspect of hatred is visualized as the vajra body, the deity's body, it eliminates the delusion of hatred, which is the samaya of Vishnu. Without this method, it is difficult to eliminate hatred with love. Thus, these three methods are a great secret, let alone other vehicles. Furthermore, there is stinginess that does not differentiate the bliss within the deities, and the samaya accomplished by the mantra of jealousy, with great diligence desiring to quickly attain Buddhahood before others, even if one has not attained Buddhahood, one transforms into a deity, showing as if one has attained it, and hiding one's behavior by means of protection, etc., and temporarily deceiving people and non-humans blessed by demons, etc., subduing the demons with deceitful means. Also, the vows of practitioners and accomplished ones are extremely difficult to transgress. The actual answer to the third question is the essence of the lotus center, Sukhavati (Pure Land of Bliss), indicated by symbols. Until it is found, the union of mudras has no result, which means small. What is Sukhavati? It is the channel called Vajradhatu Ishvari (Diamond Realm Mistress), which truly separates the wisdom of non-duality within the vajra of skillful means. Therefore, it is called the lotus separating the vajra. Its extended meaning is that it and these inner and outer movements are consistent, and realizing wisdom emptiness is skillful means, generosity, etc.
Chinese
我没有智慧的增长，就没有方便，没有。哦。因此，稍微积累福德后，证悟空性。被它抓住后，进入布施等清净之中。进入后，证悟空性，与这种方便智慧的运行相符。外面的金刚使外面的莲花开放，里面的莲花使里面的金刚绽放。它绽放时，方便和智慧的所有脉络逐渐绽放。化身轮和。大乐轮虽然与莲花相似，但。法轮和受用轮与金刚相似，分别开显。也是内在的方式，粗略地说，心间被脐轮和顶轮所敞开，喉咙被打开。因此，这乃是大秘密。这样的理由在其他续部中是努力隐藏的。即没有说。宣说果位三身是：其中，这是宣说三身与三金刚结合的甚深秘密。近取的三个身是无心之王或深度睡眠等状态，心不分别，以及由暂时的错觉因产生错觉的状态，细微显现能够生起，以及。从最初开始，心完全错乱的。显现稳固或状态是世俗，能够被认识的心，即世间有情具有这三个身。即依次是法身、报身和化身。注释中说，那里的心转变为。解释为三身，在轮回的时候，说是因或种性而已。总之，果位三身是没有因缘的，因此是无法言说的自生之体。一切法自性本来寂静，通过无垢而获得。那么，它的垢染，世俗的因，也知道它在有情面前显现为清净。的智慧是金刚持的法身。报身如镜中影像般显现，但并非由地等物质构成，是心清净的自性，是动静一切的清净，这。微细且胜义的身体是没有微尘的。语是所有种类的声音，也是声音的影像，如回声般显现，但与物质分离。是清净智慧的自性，在坛城中显现于自身，且缓慢。化身是众生的
English
I do not have the increase of wisdom, then there is no skillful means, no. Oh. Therefore, after accumulating a little merit, realize emptiness. After being grasped by it, enter into pure things such as giving. After entering, realize emptiness, which is in accordance with the course of skillful means and wisdom. The outer vajra makes the outer lotus bloom, but the inner lotus makes the inner vajra bloom. When it blooms, all the veins of skillful means and wisdom gradually bloom. The emanation wheel and. Although the great bliss wheel is similar to the lotus, but. The Dharma wheel and the enjoyment wheel are similar to the vajra, and they are revealed separately. It is also the inner way, roughly speaking, the heart is opened by the navel chakra and the crown chakra, and the throat is opened. Therefore, this is a great secret. Such reasons are hidden with effort in other tantras. That is, it is not said. Explaining the three Kayas of the result is: Among them, this is explaining the profound secret of the union of the three Kayas and the three Vajras. The three Kayas of the near basis are the state of the mindless victor or deep sleep, etc., where the mind does not discriminate, and the state where temporary delusions cause delusions, subtle appearances can arise, and. From the very beginning, the mind is completely deluded. The appearance is stable or the state is conventional, the mind that can be recognized, that is, sentient beings in the world have these three Kayas. That is, in order, the Dharmakaya, Sambhogakaya, and Nirmanakaya. The commentary says that the mind there is transformed into. Explained as the three Kayas, at the time of samsara, it is said to be just the cause or lineage. In short, the three Kayas of the result are without cause and condition, so it is the self-born essence that cannot be spoken of. The nature of all dharmas is originally peaceful, and it is attained through being free from defilements. Then, its defilements, the conventional cause, also knows that it appears as pure to sentient beings. The wisdom of is the Dharmakaya of Vajradhara. The Sambhogakaya appears like a reflection in a mirror, but it is not composed of substances such as earth, it is the nature of the purity of the mind, it is the purity of all movement and stillness, this. The subtle and ultimate body has no atoms. Speech is the sound of all kinds, and it is also the image of sound, appearing like an echo, but it is separated from matter. It is the nature of pure wisdom, appearing to oneself in the mandala, and it is slow. The Nirmanakaya is the sentient beings'