English
Extensive Explanation The tenth spike in the Ear of Instructions. 。 The eleventh spike. For those of medium and inferior faculties, explaining the practice of the generation stage, which is the actual method of accomplishing the completion stage. It is said that the wheel of yoginis such as the Selfless Mother is taken as the basis, and it is taught extensively by the intermediate stage. Starting from "Then," etc., it is said that the Thus Gone One spoke, and thus it is briefly explained, as said by the compiler. With the words of the realm of space, one yoga is shown as the essence of emptiness and enlightenment. Its limbs, cushions, and heart seed syllables, etc., are contemplated to the ultimate of abandonment, and should be observed in the seventh chapter. In the center of the mandala of space, the solar mandala, Repha has previously clarified the sun, etc. The Vajra Tent is also for the purpose of collecting seed syllables. After that, having previously made offerings and become emptiness, looking for a moment, the desire deities completely appear, because it is the origin of the three-sided Dharma, and because it is in accordance with the Dharma, and because all obscurations have been abandoned, it is as white and vast as the autumn moon. With the nature of the three bodies, the nature of the Vajra Holder, thus contemplate the three-sided Dharma origin mudra. In its center, one should contemplate the wheel of support. How to contemplate? It is said. Wheel, that is, stacked buildings. Previously, that is, at first. The way it is, is not apart from the way it is, that is, the earth, etc., are completely manifested. After that, how do the deities arise? One should contemplate without departing from the five aspects, and thus follow. This brief explanation should be explained extensively. Wheel, that is, mandala. Everything should be connected, that is, the earth mandala, the water mandala, etc. Previously, that is, at first, that is, in relation to the fire and wind mandalas, the earth and water mandalas, etc., should also be explained extensively, and only from this order, one should know the previous and subsequent things. The way it is, that is, above the wind mandala is fire. Above it is water, and above it one should contemplate the earth mandala, this is the way it is. Thus, the vessel world
Chinese
是因为坛城都安住的缘故。诸天也都要全部联系起来，那个和那个完全清净的自性，眼母等诸天的那个自性，这些坛城应当这样观想。风等的种子字是यं（藏文，梵文天城体yam，梵文罗马拟音yam，汉语字面意思：扬），रं（藏文，梵文天城体ram，梵文罗马拟音ram，汉语字面意思：让），बं（藏文，梵文天城体vam，梵文罗马拟音vam，汉语字面意思：旺），लं（藏文，梵文天城体lam，梵文罗马拟音lam，汉语字面意思：朗）等字。修行者是指空性和慈悲无别的菩提心的自性。如其所生是指不离生起之方式，如幻化一般观想地等坛城。从法生起是指于法生起中生起和出生。轮是指楼房，是说从汇集四大元素而生。次第二是指因为具有金刚鬘完全隔断的内外二脉。清净是因为是最开始的缘故。无过失是因为没有过失的缘故。以芥子是指成为一体。说是以芥子来表示，八瓣莲花是内部的脉。具有三身的金刚持，说是具有三身自性的金刚持，是具有三棱形的法生形相，在法生中安住的楼房内，从中央的莲花到外面的第二个是外脉的意思。四方形等的这些功德将会讲述。座是指月亮的坛城。其是指与月亮一起的尸体之上，心间是月亮。压住太阳是指完全压住，因此对于安住在月亮上的种子字，应当从外面观想，是这个意思。如先前所说，阿利是月亮，嘎利是太阳，种子会成熟于中央。说是二者结合是大乐。以识加持是剩余的，因为只有那样才能体验到出生等，所以这里也只有那样才能以识自性的种子加持，应当观想这个月亮和太阳结合。月亮和太阳的种子字说，处所等，阿利嘎利完全转变的那些。高里等也
English
It is because the mandalas all abide. The deities should also be fully connected, that and that completely pure nature, the nature of the deities such as the eye mother, these mandalas should be visualized in this way. The seed syllables of wind etc. are yaṃ (藏文，梵文天城体yam，梵文罗马拟音yam，汉语字面意思：扬), raṃ (藏文，梵文天城体ram，梵文罗马拟音ram，汉语字面意思：让), vaṃ (藏文，梵文天城体vam，梵文罗马拟音vam，汉语字面意思：旺), laṃ (藏文，梵文天城体lam，梵文罗马拟音lam，汉语字面意思：朗) etc. The practitioner refers to the nature of bodhicitta which is inseparable from emptiness and compassion. As it arises means not departing from the manner of arising, visualizing the mandalas of earth etc. as if they were illusions. Arising from the Dharma means arising and being born in the arising of the Dharma. The wheel refers to a building, which is said to arise from the collection of the four great elements. The two stages refer to the fact that they possess the inner and outer pulses completely separated by the Vajra Garland. Pure is because it is the very beginning. Without fault is because it is without fault. With mustard seed means becoming one. It is said that the eight-petaled lotus, represented by the mustard seed, is the inner pulse. The Vajra Holder who possesses the three bodies, it is said that the Vajra Holder who possesses the nature of the three bodies, is the form of the Dharma arising with three edges, in the building abiding in the Dharma arising, from the central lotus to the second outside is the meaning of the outer pulse. The qualities of these quadrangles etc. will be explained. The seats refer to the mandalas of the moon. Its refers to the moon in the heart above the corpse together with the moon. Pressing down the sun means completely pressing down, therefore, for the seed syllable abiding on the moon, one should visualize from the outside, that is the meaning. As previously said, Āli is the moon, Kāli is the sun, the seed will ripen in the center. It is said that the combination of the two is great bliss. Blessing with consciousness is the remainder, because only in that way can one experience birth etc., so here too, only in that way can one bless with the seed of the nature of consciousness, one should visualize this combination of the moon and the sun. The seed syllables of the moon and the sun are said, place etc., those that are completely transformed Āli and Kāli. Gaurī etc. also
Chinese
说“仅仅生起如此之见”。如月亮等，月亮融入太阳仅仅是因，将果就近安立，故说“如 গৌরী (Gaurī) 等”。对于应说“金刚母等”，所说的“如 গৌরী (Gaurī) 等”是为了消除依次生起彼等之义，因为一切仅仅同时生起。那么，从五种智慧的自性、五种相貌现前菩提而成佛，又不是通过修习月亮等而成佛，是吗？说“如镜子等”，此等以影像的体性全部显现，即镜子，极其清澈的镜子等。同样，极其清澈的智慧也应说为镜智，无论何处众生如镜中般各自分别显现，彼即以彼之自性在此存在，即具有镜智是月亮，修习月亮仅仅是修习镜智之义。显现一切众生的心极其清澈，唯有月亮之相是镜子。了知平等性智是如何成为影像的众生平等性，彼之自性是：平等性智七七者，太阳，即此之七马等。修习太阳仅仅是修习平等性智之义。 月亮和太阳融入时，为了也能见到大乐自性的意之所有法如影像般的差别，即是分别智，以其如此平等安住，便能分别了知众生的心之行为。因此，此处说：自身本尊的种子字之手印，应说为分别。从种子生起，以及由种子的加持，以种子所标示的自身本尊的手印即是分别智之义。显现其为必定致力于利益众生之事。说“以种子等”的复数词，是因为诸天女的种子是多种多样的缘故。说“手印”的单数词，是因
English
It is said, "Only such a view arises." Such as the moon, etc. The moon merging into the sun is merely the cause, and the result is closely established, hence it is said, "Such as Gaurī, etc." For what should be said as "Vajra-mā, etc.," what is said as "Gaurī, etc." is to eliminate the meaning of arising in sequence, because all arise only at once. Then, from the nature of the five wisdoms, the five aspects manifestly awakening to enlightenment, one becomes a Buddha, and not through meditating on the moon, etc., is it? It is said, "Such as a mirror, etc." These all appear entirely with the nature of reflections, that is, a mirror, a very clear mirror, etc. Likewise, very clear wisdom should also be spoken of as mirror-like wisdom, wherever beings appear distinctly like in a mirror, that exists here with its own nature, that is, having mirror-like wisdom is the moon, meditating on the moon is merely the meaning of meditating on mirror-like wisdom. Manifestly, the mind of all beings is very clear, only the aspect of the moon is the mirror. Knowing that the equality wisdom is the equality of beings that become reflections in that way, its nature is: equality wisdom, seven sevens, the sun, that is, the seven horses of this, etc. Meditating on the sun is merely the meaning of meditating on equality wisdom. When the moon and sun merge, in order to also see the differences of all the phenomena of the mind of the nature of great bliss as if they were reflections, that is the discriminating wisdom, by which, by abiding equally in that way, one discerns the actions of the minds of sentient beings. Therefore, here it is said: The hand symbol of the seed syllable of one's own deity, should be spoken of as discriminating. The meaning is that the hand symbol of one's own deity, marked by the seeds, is the discriminating wisdom, because it arises from the seeds and is blessed by the seeds. It manifests as definitely engaging in benefiting beings. The plural word "by seeds, etc." is because the seeds of the goddesses are diverse. The singular word "hand symbol" is because