English
The so-called "action of the Purusha" is what is accomplished by the Purusha, the body of the nature of the four joys of the senses and objects being of one taste, the moment of complete purification of mere mind and without separation, is the joy of separation from joy. That is the wheel of perfect enjoyment, because the two garlands of Nada are inseparable. "In the wheel of bliss, there is no impurity." The so-called impurity is attachment and so on. Whoever is separated from those, that is separated from impurity, its entity is without impurity, abandoning all obscurations, the co-emergent wisdom of the nature of the three bodies. That is the wheel of bliss, the wisdom of bliss separated from attachment, is called the wheel of great bliss. The meaning of the cause and so on is spoken. Action, conduct, Bhagavan Wisdom Mother, action is driven by the wind, as it is done, so it is practiced, it is proclaimed as the cause of conformity. The ripening is reversed from that, small action, great fruit, yoga is pure, immaculate fruit, the action of the Purusha is accomplished. Enjoyment is done by wisdom itself. This is a brief statement, this is a detailed explanation, what is the Bhagavan Wisdom, that is the action itself is the enjoyment. How is this? It is said, action is driven by the wind of action. Action is wind, it is driven and moved by it. How is enjoyment? It is said, as it is done, so it is practiced, action itself is enjoyment, that itself is proclaimed as the cause of conformity. Various kinds of causes and effects are the nature of the cause of conformity, which is the emanation body. The ripening is reversed from that. What is small action, little, but what is great fruit, that is, the perfection of various kinds of characteristics, is small action. That itself is great fruit, is the Dharma body. Yoga is pure, immaculate fruit, so-called yoga is aggregation, Āli আলি (Āli) Kali, the two garlands of Nada are inseparable. That itself is especially pure, that itself is fruit. Where is it? Immaculate, that is, without impurity itself is the enjoyment of the perfect body. This is the three bodies, the three bodies themselves are inseparable, making it manifest, the action of the Purusha is accomplished. Action from the Purusha.", "梵文_藏文": "阿 আলি（Āli）", "梵文天城体_藏文": "आलि（Āli）", "梵文罗马拟音_藏文": "Āli（Āli）", "汉语字面意思_藏文": "阿 আলি（Āli）
Chinese
生起是丈夫的行为。那是被成就的，因为仅凭自续就能成就一切。自证本身就是三身无别。这三身本身就是自证，因为二者无别。那即是薄伽梵母，因为具足一切殊胜，是空性之自性，是如实圆满菩提之道的导师，是法性身。宣说了身的词义：化身轮中常安住，何故安住于化身？一切有部法轮中，法之宣说真实生。报身轮中皆恭敬，何故于喉作总持？安乐轮中僧伽大，何故大乐住于顶？部众名为身所说。此四部众即是俱生，部众名为身所说。如是说。化身轮中常安住。于化身轮，称化身轮本身，此为何如？宣说：何故化身常安住。因为极其坚固，是不可动摇之自性，是愚痴金刚之体性，是显现光明。一切有部的部众于法轮中，于法轮，称法轮本身，此为何如？宣说：何故法之宣说真实生。是能被言说的对境，嗔恨金刚。一切恭敬的部众是，报身轮中皆恭敬。如是说，是报身轮本身。此为何如？宣说：于喉作总持，是真实之自性，贪欲金刚。大众部的部众于安乐轮中，即是大乐轮本身。何如？宣说：何故大乐住于顶。是不可动摇之自性。僧伽是僧团，因为此是伟大且是僧团。大众部，是伟大的僧团和伟大的聚集。是蕴、界、处等汇集，因为彼在于此。那也是大乐本身，是法性身。是如实圆满菩提之智慧，是三身圆满。部众是无余。
English
Arising is the action of a husband. That is accomplished, because everything is accomplished by one's own continuum. Self-awareness itself is the indivisibility of the three bodies. These three bodies themselves are self-awareness, because the two are inseparable. That itself is the Bhagavati Mother, because it possesses all excellence, is the nature of emptiness, is the guide of the path of perfect and complete enlightenment, and is the Dharmakaya. The meaning of the word "body" is explained: Constantly dwells in the wheel of manifestation. Why does it rely on manifestation? In the wheel of Dharma of the Sarvastivadins, the preaching of the Dharma truly arises. In the wheel of enjoyment, all are revered. Why does it completely hold in the throat? In the wheel of bliss, the Sangha is great. Why does great bliss abide on the head? The group is called the body. These four groups are hermaphroditic. The group is called the body. Thus it is said. Constantly dwells in the wheel of manifestation. In the wheel of manifestation, what is meant by calling it the wheel of manifestation itself? It is said: Why does manifestation constantly abide? Because it is extremely stable, it is the immovable nature, the essence of the vajra of ignorance, the appearance of clarity. The group of the Sarvastivadins is in the wheel of Dharma, in the wheel of Dharma, calling it the wheel of Dharma itself, what is this like? It is said: Why does the preaching of the Dharma truly arise? It is the object of expression, the vajra of hatred. The group that is revered by all is: In the wheel of enjoyment, all are revered. As it is said, it is the wheel of enjoyment itself. What is this like? It is said: Completely holds in the throat, is the true nature, the vajra of desire. The group of the Mahasanghikas is in the wheel of bliss, that is, the wheel of great bliss itself. What is it like? It is said: Why does great bliss abide on the head? It is the immovable nature. Sangha is the community, because this is great and is also the Sangha. The Mahasanghika, is the great Sangha and the great gathering. It is the collection of aggregates, elements, and sense bases, etc., because it is in this. That is also great bliss itself, it is the Dharmakaya. It is the wisdom of perfect and complete enlightenment, the complete three bodies. The group is without remainder.
Tibetan
་པའི་འཕེལ་བའི་རང་བཞིན་གྱི་སྐུ་མ་ནིང་སྟེ། སྔར་བརྗོད་པའི་དོན་ནོ། །སྡེ་པ་བཞིའི་གནས་གསུངས་པ། །ལྟེ་བ་གནས་སུ་བརྗོད་པར་བྱ། །ཞེས་པ་ལྟེ་བ་ཆོས་འབྱུང་གི་ནང་སྟེ། དེ་ནི་གནས་གཙུག་ལག་ཁང་དང་བརྟན་པ་ཞེས་བརྗོད་དོ། །སྡེ་པ་བཞི་པོ་ཉིད་གསུངས་པ། །སྐྱེ་གནས་སུ་ནི་ཆགས་བྲལ་འགྱུར། །སྐྱེ་གནས་བྷ་ག་ཆོས་འབྱུང་དུ་ཆགས་བྲལ་ཆགས་པ་དང་བྲལ་བའི་རང་བཞིན་ལྷན་ཅིག་སྐྱེས་པའོ། །ཆགས་བྲལ་རྣམས་ཀྱི་ན་བཟའ་གསུངས་པ། ཕྲུ་མའི་དྲ་བ་ཆོས་གོས་ཏེ་ཕྲུ་མ་ནི་གང་ཞིག་གཏུམས་ཤིང་གཡོགས་པ་སྟེ་ར་བ་ཏུ་གྲགས་སོ། །དེ་གཏུམས་ནས་གནས་པའི་ཕྱིར་དེ་ནི་དྲ་བ་ཆོས་གོས་ཞེས་པའོ། །དྲ་པ་ནི་སྒྲིབ་པ་ཉིད་དེ་སྒྲིབ་པ་ཉིད་སྒྲིབ་པ་མེད་པ་ཞེས་པའི་དོན་ནོ། །མཁན་པོ་གསུངས་པ། དེ་བཞིན་སྐྱེད་བྱེད་མཁན་མའོ། །སྐྱེད་བྱེད་ནི་མ་སྟེ་དེ་ཉིད་མཁན་མའོ། །དེ་ནི་བདེ་བའི་ཡེ་ཤེས་ཉིད་དེ་གང་གི་ཕྱིར་དེ་ཤེས་པའོ། །མགོ་བོར་ཐལ་མོ་སྦྱར་བ་ཕྱག །མངལ་ན་གནས་པའི་གནས་སྐབས་ན་ལག་པ་གཉིས་མགོར་ཐལ་མོ་སྦྱར་ནས་གནས་པའོ། །གང་གི་ཕྱིར་ལྔ་པ་གཉིས་དབྱེར་མེད་པ་ཉིད་སྦྱར་བ་སྟེ། མགོ་བོ་བདེ་བ་ཆེན་པོའི་འཁོར་ལོར་ཕྱག་ཁམས་གསུམ་པ་མངོན་པར་བརྗོད་པའོ། །བསླབ་པའི་གནས་གསུངས་པ། འགྲོ་བའི་བྱ་བ་བསླབ་པའི་གནས། །ཞེས་ པ་མཚན་མར་འཛིན་པ་མ་ལུས་པ་ནི་བསླབ་པའི་གནས་སོ། །ཡང་ན་གང༌། བསླབ་པའི་གནས་ཞེས་པའི་རིག་པ་ཉེ་བར་ལེན་པའི་ཡེ་ཤེས་ཏེ། དེ་ནི་འགྲོ་པའི་བྱ་བ་ཞེས་པ་རྡོ་རྗེ་གསུམ་མི་ཕྱེད་པའི་ཡེ་ཤེས་སོ། །སྔགས་ཀྱི་བཟླས་བ་གསུངས་པ། སྔགས་བཟླས་ཨ་ཧཾ་དེ་བཞིན་ཏེ། ཡིད་སྐྱོབ་པར་བྱེད་པའི་ཕྱིར་སྔགས་ཏེ། ཨཱ་ལི་ཀཱ་ལི་ནཱ་དའི་ཕྲེང་བ་གཉིས་སོ། །དེ་ཉིད་བཟླས་པ་སྟེ་ཚིག་གི་མཚན་མའོ། །དེ་ནི་ཨ་ཧཾ་ངར་འཛིན་པའོ། །ཡང་ན། ཨ་ཡིག་དང་ཧཾ་ཡིག་གི་རང་བཞིན་ཞེས་པ་སྟེ། དེ་བཞིན་ཞེས་པ་ཇི་ལྟར་འགྲོ་བའི་བྱ་བ་དེ་བཞིན་དུ་ང་དང་ང་ཇི་ལྟ་བ་དེ་བཞིན་དུ་འགྲོ་པའི་བྱ་བ་ཞེས་པ་སྟེ། སྐྱེ་གནས་འཁོར་ལོའི་ཨ་ཡིག་དང༌། །བདེ་བ་ཆེན་པོ་ཧཾ་ཡིག་གོ །གང་ཞིག་སྐྱེ་གནས་འཁོར་ལོའི་ཨ་ཡིག་མ་ནིང་དེ་ནི་བདེ་ཆེན་འཁོར་ལོའི་ཧཾ་ཡིག་གོ །གང་ཞིག་བདེ་ཆེན་འཁོར་ལོའི་ཧཾ་ཡིག་དེ་ནི་སྐྱེ་གནས་འཁོར་ལོའི་ཨ་ཡིག་གོ །འདིས་ནི་གཉིས་ཀ་སྦྱར་བ་ལས་སྔགས་བཟླས་ཨ་ཧཾ་ཞེས་པ་སྒྲའི་རབ་བཞིན་ཏོ། སྒྲའི་ཆ་དང་བྲལ་བའི་ཆའོ། །སྐྱེས་པ་དགེ་སློང་སྔགས་འདོན་པ། གཅེར་བུ་སྐྲ་དང་ཁ་སྤུ་བྲེགས། །ཞེས
Chinese
是增长之自性的男阴。即是先前所说之义。已说四部之住处，脐间当说为住处。此乃脐间法轮之中，彼即是住处、寺院与稳固。已说四部彼等自身，于生处则离贪欲。生处婆伽法轮之中，离贪欲，贪欲与分离之自性，一同生起。已说离贪欲者之衣服，阴门之网是法衣，阴门是何者所覆盖、遮蔽者，即是名为篱笆者。彼覆盖而住之故，彼即是网法衣。网即是遮蔽，遮蔽即是无遮蔽之义。已说堪布，如是生起之堪母。生起者是母亲，彼即是堪母。彼即是安乐之智慧，以何之故彼是智慧。头顶合掌是敬礼。于胎中而住之时，双手于头顶合掌而住。以何之故五者二者无别而合，头是安乐大乐之法轮，敬礼是三界之显说。已说修习之住处，行走之事业是修习之住处。所谓执持一切相状，即是修习之住处。又或者，修习之住处之明觉是近取之智慧，彼即是行走之事业，即是金刚三不坏之智慧。已说咒语之念诵，咒语念诵阿吽如是。为救护心意之故是咒语，阿哩嘎哩那达之二鬘。彼即是念诵，即是语之相状。彼即是阿吽我执。又或者，阿字与吽字之自性，如是即是如何行走之事业，如是我与我如何，如是行走之事业，生处法轮之阿字，大乐是吽字。何者生处法轮之阿字男阴，彼即是大乐法轮之吽字。何者大乐法轮之吽字，彼即是生处法轮之阿字。以此二者合一，故咒语念诵阿吽，如声音之极。声音之分与离分之分。男子比丘念诵咒语，赤裸剃除头发与胡须。
English
It is the male organ with the nature of growth. That is the meaning stated earlier. The abode of the four groups has been spoken of. The navel should be spoken of as the abode. This is within the navel chakra. That is said to be the abode, the monastery, and the stable. The four groups themselves have been spoken of. In the birthplace, there is freedom from attachment. In the birthplace, bhaga, in the dharma chakra, freedom from attachment, the nature of attachment and separation, arises together. The garments of those free from attachment have been spoken of. The net of the vulva is the dharma garment. The vulva is what covers and conceals, which is known as a fence. Because it covers and dwells, it is called the net dharma garment. The net is obscuration itself, and obscuration itself means without obscuration. The Khenpo has been spoken of. Likewise, the Khenma who gives rise. The one who gives rise is the mother, and she is the Khenma. That is the wisdom of bliss itself, because it is wisdom. Joining the palms on the head is a prostration. When dwelling in the womb, the two hands are joined on the head in prostration. Because the two of the five are joined inseparably, the head is the wheel of great bliss, and the prostration is the manifestation of the three realms. The place of training has been spoken of. The activity of going is the place of training. That which holds all characteristics is the place of training. Or else, the awareness of the place of training is the wisdom of near attainment. That is the activity of going, which is the indestructible wisdom of the three vajras. The recitation of mantra has been spoken of. Mantra recitation is Ah Hum, thus. Because it protects the mind, it is mantra. The two garlands of Ali Kali Nada. That itself is recitation, which is the characteristic of speech. That is Ah Hum, self-grasping. Or else, the nature of the letters A and Hum. Thus, just as the activity of going, so is I, and how I am, so is the activity of going. The letter A of the birthplace chakra, and great bliss is the letter Hum. Whatever is the letter A, the male organ, of the birthplace chakra, that is the letter Hum of the great bliss chakra. Whatever is the letter Hum of the great bliss chakra, that is the letter A of the birthplace chakra. By joining these two, the mantra recitation Ah Hum is like the extreme of sound. The part of sound and the part of separation from parts. A male monk reciting mantra, naked, shaven of hair and beard.