English
This is the intention of Padmasambhava. In the "Guru Example," it says: There are five ways to make others one's own sons. From the seed of the cause, first generate the father and mother; then invite the Buddhas of the ten directions and dissolve them into space; invite sentient beings and purify their obscurations; praise the greatness of non-duality; take them out of space and place them in the mandala. This means that, relying on the instructions of the perfected body and the three samadhis, generate the Vajradhara father and mother of the cause in the realm of space. In its secret space, invite all the Buddhas of the ten directions and practice them as the seed for making them one's own sons; invite sentient beings, purify their obscurations, and dissolve them into the oneness of samsara and nirvana; praise the nature of non-duality; and by this cause, take the retinue out of the secret space of the Vajradhara who has attained the fruit and place them in the mandala, which is called making others one's own sons and attaining Buddhahood. The second is, in the "Ocean of Illusion," it says: Not contradicting the self-arisen reality, because knowing the fruit is the path itself, contemplate all mandalas and bindus as your own sons. The meaning of this passage is that the king of tantras, which is spoken of as illusion, has two aspects: first, generating the father and mother and engaging in union, and then manifesting the mandala of the wondrous son from the clouds of letters. The first is: Emaho! Wondrous and marvelous Dharma, the secret of all perfect Buddhas, all arise from the unborn, and from arising is unborn. Therefore, one must rely on the ultimate bodhicitta and practice the three samadhis of the generation stage. Among them, the other two are the same as the common ones, but the special feature of the samadhi of the cause is that in the "Illusion" it says: The rootless mind itself is the root of all phenomena. The mind itself is the nature of letters, and letters are like wish-fulfilling jewel clouds. By the cause of uttering (Tibetan: ཨཿ, Devanagari: अः, Romanized Sanskrit: ah, Literal meaning: Ah), the nature of the mind is perfected as letters, without expansion or contraction, clarity or obscurity, and is completely transformed. From the nature of manifest enlightenment, the sun and moon mandalas are marked with the letter (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), from which the letters arise. At the time of the cause, it is the white essence inside; at the time of the path, it is the cause of letters or the object to be purified; at the time of the fruit, it is the seed syllable with the mark, (Tibetan: ཨཱ་, Devanagari: आ, Romanized Sanskrit: ā, Literal meaning: A) the sixteen double syllables of Ali, white.
Chinese
犹如珍珠项链。因位时，体性是红色的。道位时，是文字的根本或学习的基础。果位时，是妙相的种子，红色的嘎（藏文：ཀཱ，梵文天城体：का，梵文罗马拟音：kā，汉语字面意思：嘎）字，犹如一串红色的灯。三十四字加上亚（藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚）、ra（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）、拉（藏文：ལ，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：拉）、哇（藏文：ཝ，梵文天城体：व，梵文罗马拟音：va，汉语字面意思：哇）等六个字，以二十个字分成两圈环绕，文字的首尾都融化成光，变成以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志的金刚杵。从那完全转变过来，观想为自性根本的普贤王如来。如果以涅槃和安住方式相同的修持角度来看，日月轮是如镜子般的金刚部。光蕴是平等性和宝生部。以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志的金刚杵是各别自证和莲花部。身完全圆满是法界智和如来部。果位时五现证功德完全圆满之相。《金刚心庄严续》中说：阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字和嘎（藏文：ཀཱ，梵文天城体：का，梵文罗马拟音：kā，汉语字面意思：嘎）字，金刚和月亮两种，合一即是平等性，种子成为标志，我说那是各别自证。由此产生一切佛，成办利益众生之事，精进不懈。圆满的影像即是法界。如是说。之后，观察四方和中央的智慧。从“日月莲花珍宝”之间，应生起毗卢遮那佛的自性宫殿。对此，毗卢遮那佛是诸佛身之自性，如同身作为语和意的所依一样，宫殿也作为诸佛安住之处或所依，并且为了清净器世间的习气。《噶当宝籍》中说：以器世间次第出现的方式，如经文般次第累积生起宫殿。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字是无生真如，卡（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：卡）字是智慧之心的心。如是说，在普贤王如来的左侧，观想生起与父佛相同的普贤佛母，与彼无二无别地交合，处于入定之状态。方便和智慧喜悦之云，菩提心之集合是因之轮。果是胜者，成熟成就，奇妙之名集合四十二。无为自性，有为金刚坛城生起之口诀。不灭尽，无自主，因缘聚合之究竟。ུ་ཆེན་霍！意思是说，父尊母尊以方便智慧相结合，菩提心之因平等融入为缘，成熟为四十二尊胜者之果，不违越誓言，对此生起欢喜，故曰霍！第二，从交合之际，菩提心之云以文字之自性显现，于奇妙之子之坛城中行事，即：ཋ་是幻化金刚本身。从这句到“ཨོཾ་是一切寂灭”，之间，将我之子做成诸佛，化为天神坛城，成办胜者之事业。再次来到聚集坛城中，毗卢遮那佛父佛母融入主尊父佛母，其他诸神则观想安住于各自位置。第二，其他之子出自《智慧顶续》：如何从 佛陀神力中生出，任运成就之仪轨，以及仪轨之支分圆满，智者即是佛子。因此，此处也有成就部和续部两种方式。第一种，出自《上师范本》：将自己作为他人之子有八种方式：主尊父佛母融入成为因之种子，由此生出父佛母，从父之分别念中生出文字，从母中放出光芒，向诸神祈祷，将所有坛城融入自己父佛母，由此生起智慧慢，行父佛母交合之事，于空中生起坛城，自己之四十二种分别念化为神之身相而遣除，迎请智慧尊并加以稳固等等。也就是说，第一，主尊父佛母化为光芒，成为蓝色黑色的明点团，以种子字手印为标志，这是蛋。第二，它显现为持有果之金刚杵，这是破壳而出。第三，觉醒于对境之根识分别念化为文字之云而成就天神坛城，即如幻化中所说：ཋ་是幻化金刚 本身。从这句到“ཨོཾ་是一切寂灭”相同。吽字等个别文字之云则出自各自之经典。第四，以金刚橛为例，续部中说：父佛母说贪欲之语，二根紧密相拥。
English
Like a string of pearls. In the causal stage, the essence is red. In the path stage, it is the root of letters or the basis of learning. In the fruition stage, it is the seed of the marks of excellence, the red Ka (Tibetan: ཀ, Devanagari: का, Romanized Sanskrit: kā, Literal meaning: Ka) letter, like a string of red lamps. The thirty-four letters plus six letters such as Ya (Tibetan: ཡ, Devanagari: य, Romanized Sanskrit: ya, Literal meaning: Ya), Ra (Tibetan: ར, Devanagari: र, Romanized Sanskrit: ra, Literal meaning: Ra), La (Tibetan: ལ, Devanagari: ल, Romanized Sanskrit: la, Literal meaning: La), and Va (Tibetan: ཝ, Devanagari: व, Romanized Sanskrit: va, Literal meaning: Va), with twenty letters divided into two circles, the beginning and end of the letters dissolve into light, transforming into a vajra marked with the Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) syllable. From that complete transformation, contemplate the self-existing, fundamental Samantabhadra. If viewed from the perspective of practice that aligns with Nirvana and the mode of abiding, the mandala of the sun and moon is like a mirror and belongs to the Vajra family. The sphere of light is equality and belongs to the Ratnasambhava family. The vajra marked with Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) is individual discernment and belongs to the Padma family. The complete perfection of the body is the wisdom of the Dharmadhatu and belongs to the Tathagata family. The manner of the complete perfection of the qualities of the five enlightenments in the fruition stage. From the Guhyagarbha Tantra: "The A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) and Ka (Tibetan: ཀཱ, Devanagari: का, Romanized Sanskrit: kā, Literal meaning: Ka) letters, the vajra and the moon, these two, when united, are equality itself. The seed that becomes a sign, I have explained as individual discernment. From that arise all Buddhas, accomplishing the benefit of beings, diligently and tirelessly. The perfect image is the Dharmadhatu." Thus it is said. Then, examine the four wisdoms and the center. From "sun, moon, lotus, jewel" up to that point, one should generate the palace that is the nature of Vairochana. Vairochana is the essence of the body of all Buddhas, and just as the body serves as the support for speech and mind, so too does the palace serve as the place or support where all Buddhas reside, and for purifying the habitual tendencies of the outer world. From the Kadampa Treasure: "Through the manner in which the outer world arises in stages, generate the palace in layers, according to the scriptures." The A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) is unborn Suchness, and the Ksha (Tibetan: ཀྵ, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal meaning: Ksha) is the heart of the wisdom mind. Thus it is said, on the left side of Samantabhadra, visualize Samantabhadri, the mother Buddha, identical to the father Buddha, embracing in indivisible union, in a state of equipoise. The clouds of joyous skillful means and wisdom, the collection of Bodhicitta is the wheel of cause. The result is the Victorious One, ripened accomplishment, the collection of forty-two wondrous names. The unconditioned nature, the conditioned Vajra Mandala, the key to manifesting it. Not decaying, without autonomy, the limit of the aggregation of causes and conditions.
English
ū chen ho! It means that the Father and Mother, through the union of skillful means and wisdom, the cause of Bodhicitta is equally integrated as a condition, maturing into the fruit of forty-two victorious ones, without transgressing the vows, and joy is generated from this, hence the saying ho! Secondly, from the moment of union, the cloud of Bodhicitta manifests in the nature of letters, and actions are performed in the mandala of the wondrous son, namely: ṭha is the illusory Vajra itself. From this sentence to "oṃ is the extinction of all," in between, making all Buddhas as my sons, transforming them into the mandala of deities, accomplishing the deeds of the victorious ones. Coming again to the assembled mandala, Vairocana Father and Mother merge into the main Father and Mother, and the other deities are visualized as abiding in their respective positions. Secondly, the other son comes from the Wisdom Peak Tantra: How is it born from the power of the Buddha, the spontaneously accomplished ritual, and the completion of the branches of the ritual, the wise one is the son of the Buddha. Therefore, here too, there are two methods, the accomplishment section and the tantra section. The first is from the Lama's Model: There are eight ways to regard oneself as another's son: the main Father and Mother dissolve and become the seed of the cause, from which the Father and Mother are generated, letters are generated from the Father's conceptual thoughts, light radiates from the Mother, prayers are offered to the deities, all mandalas are dissolved into one's own Father and Mother, from which the pride of wisdom arises, the Father and Mother engage in union, the mandala is generated in the sky, one's own forty-two conceptual thoughts transform into the bodies of deities and are dispelled, the wisdom beings are invited and stabilized, and so on. That is to say, first, the main Father and Mother dissolve into light, becoming a dark blue-black bindu mass, marked with the seed-syllable hand gestures, this is the egg. Second, it appears as holding the Vajra of the fruit, this is breaking out of the shell and being born. Third, the conceptual thoughts of the root consciousness awakened to the objects transform into clouds of letters and accomplish the mandala of deities, as it is said in the Illusion: ṭha is the illusory Vajra itself. From this sentence to "oṃ is the extinction of all" is the same. The individual clouds of letters such as the hūṃ syllable come from their respective scriptures. Fourth, taking the Vajrakila as an example, the tantra says: The Father and Mother speak words of desire, the two roots embrace tightly.