English
It is said that the generation of wisdom lies in the union of the channels and winds. Placing the vajra in the lotus, connecting the threads at the center, by meditating on all of that, the rosary is fully established. The manifestation of the mantra is the essence of the five wisdoms. This is not understood by thinkers, but is the field of practice for yogis. As it is said. From immaculate union, the clear light like crystal does not waver, power gradually forms like sandalwood, perfectly complete enlightenment, manifesting all-knowingness. Niramshu (Tibetan: ནི་རཾ་ཤུ་ཡེ, Sanskrit Devanagari: निरंशु, Sanskrit Romanization: niramshu, literal Chinese meaning: without rays), is wisdom, which is the sixteen emptinesses. Hatred is Vajradhara, the horse is meaningful accomplishment, the wind is vajra. Its bones are rays of light. The definition of Brahmin is the meaning of Brahma transcending suffering. Attraction is realizing it. The elephant is Amitabha. Accomplishment is the non-dual wisdom. Rain is bodhicitta. The buffalo is dharmadhatu wisdom, which is the purification of hatred. The meaning of the realm of power being killed by non-thought is well explained. The second is: Stiffness is the drink of milk. Power is enjoyed by one's own desire. Killing is Sihla itself. Attraction is four equalities. Hatred is expressed by being born of Salu. Expulsion is expressed by musk. Or the last shva (Tibetan: ཤྭ, Sanskrit Devanagari: श्व, Sanskrit Romanization: shva, literal Chinese meaning: dog) and, the first shva (Tibetan: ཤྭ, Sanskrit Devanagari: श्व, Sanskrit Romanization: shva, literal Chinese meaning: dog) and, the first na (Tibetan: ན, Sanskrit Devanagari: न, Sanskrit Romanization: na, literal Chinese meaning: not) and, the first ga (Tibetan: ག, Sanskrit Devanagari: ग, Sanskrit Romanization: ga, literal Chinese meaning: go) and, the first ha (Tibetan: ཧ, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, literal Chinese meaning: ha) itself is also the same. It is said that when accomplishing these particular actions, what should be eaten and drunk? When the action of stiffness is accomplished, it is the drink of milk itself. When gaining power, the practitioner can enjoy whatever he wants to eat and drink according to his own desire. When accomplishing the action of killing, it is the drink of blood itself, such as Sihla powder. When attracting, it is the food of feces itself, with equal parts of the four components of color, smell, taste, and power. When accomplishing hatred, it is said to eat the meat of a person born of Salu. When accomplishing expulsion, it is said to drink musk, which is urine. Or, for stiffness, the last shva (Tibetan: ཤྭ, Sanskrit Devanagari: श्व, Sanskrit Romanization: shva, literal Chinese meaning: dog) is ashva (Tibetan: ཨ་ཤྭ, Sanskrit Devanagari: अश्व, Sanskrit Romanization: ashva, literal Chinese meaning: horse), which is horse meat. For power, the first shva (Tibetan: ཤྭ, Sanskrit Devanagari: श्व, Sanskrit Romanization: shva, literal Chinese meaning: dog) is shvana (Tibetan: ཤྭ་ན, Sanskrit Devanagari: श्वान, Sanskrit Romanization: shvana, literal Chinese meaning: dog), which is dog meat. For killing, the first na (Tibetan: ན, Sanskrit Devanagari: न, Sanskrit Romanization: na, literal Chinese meaning: not) is nara (Tibetan: ནཱ་ར, Sanskrit Devanagari: नर, Sanskrit Romanization: nara, literal Chinese meaning: man), which is human meat. For attraction, the first ga (Tibetan: ག, Sanskrit Devanagari: ग, Sanskrit Romanization: ga, literal Chinese meaning: go) is gavi (Tibetan: ག་ཝི, Sanskrit Devanagari: गवि, Sanskrit Romanization: gavi, literal Chinese meaning: cow), which is cow meat. For hatred, the first ha (Tibetan: ཧ, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, literal Chinese meaning: ha) is hasti (Tibetan: ཧསྟི, Sanskrit Devanagari: हस्ति, Sanskrit Romanization: hasti, literal Chinese meaning: elephant), which is elephant meat. These are also the same as the previous way of eating. Inwardly, innate thought
Chinese
说是为了增长，应当依止蕴界之精华之义。第三， 章节的名称是：从《喜金刚》中的念诵之章，即第十章。如是说，智慧与方便二者无别的自性喜金刚中，以僵直、调伏、现行、憎恨、驱逐、勾招、降雨、诛杀八种事业为主的念诵处所，宣说了数珠的材料和食用之物。这是第十章的词义的解释。第十一章，俱生合修之义之章出现，对此，章节的关联是：第十章中虽说了食用之誓言，但未明确宣说修行者之人，以及对该人不诽谤之誓言。因此，紧接着为了明确显示这些，宣说了此章，是有关联的。章节的证悟是：由于显示了所依之人的标志和手印依止之方式等，与因的续部，坛城轮的圆满次第，以及道的支分等有关联。此章是从第一品第五章中所说的五部之五位明妃，观察各自部的特征，并顺带显示方便的颜色，以及第五章和第八章中虽说了明妃，但未显示身体的动作和束缚，马尔巴大师认为，在此补充显示这些。此有三：以提问和回答连接，章节的正文，章节的名称。第一是：紧紧拥抱喜金刚，牙齿紧紧咬住母唇，有情众生的种姓之形，无我母请问他，在母胎中安放男根后，轮的引导者这样说，请说有情自己的种姓，不要听闻般若波罗蜜多。如是说，为了象征方便智慧俱生，作为表征，佛母紧紧拥抱父喜金刚，牙齿紧紧咬住母唇，以嬉戏供养，有情众生所象征的种姓，标志和颜色等形色的差别之相如何，无我母向薄伽梵请问。
English
It is said that it is for the purpose of increasing, one should rely on the essence of the aggregates and realms. Third, The name of the chapter is: From the Hevajra, the chapter on recitation, which is the tenth. Thus it is said, in the Hevajra, the nature of which is inseparable from wisdom and means, the place of recitation, which is mainly the eight activities of stiffness, subjugation, manifestation, hatred, expulsion, summoning, raining, and killing, is explained, as well as the materials for the rosary and the food to be eaten. This is an explanation of the meaning of the words of the tenth chapter. The eleventh chapter, the chapter on the meaning of co-emergent union, arises, and the connection of the chapters is: Although the vows of eating are spoken of in the tenth chapter, the person of the practitioner and the vow not to slander that person are not clearly stated. Therefore, immediately after that, in order to clearly show these, this chapter is spoken of, which is related. The realization of the chapter is: Since it shows the signs and characteristics of the person of reliance and the way to rely on the mudras, it is related to the tantra of the cause, the completion stage of the mandala wheel, and the limbs of the path. This chapter examines the characteristics of each of the five consorts of the five families mentioned in the fifth chapter of the first part, and incidentally shows the color of the means, and although the consorts are mentioned in the fifth and eighth chapters, the actions and bonds of the body are not shown. Marpa believes that these are shown here in addition. There are three in this: connecting with questions and answers, the actual text of the chapter, and the name of the chapter. The first is: Embracing Hevajra tightly, biting the mother's lips tightly with teeth, the form of the lineage of sentient beings, the Mother of Selflessness asked him, after placing the linga in the bhaga, the guide of the wheel said this, please speak of the sentient beings' own lineage, do not listen to the Prajnaparamita. Thus it is said, in order to symbolize the co-emergence of skillful means and wisdom, as a symbol, the mother tightly embraces the father Hevajra, and bites the mother's lips tightly with her teeth, offering with play, the lineage symbolized by sentient beings, what are the characteristics of the differences in form such as signs and colors, the Mother of Selflessness asked the Bhagavan. Then, after placing the father's linga in the mother's bhaga, the vajra and the pad
Chinese
如是世尊于调伏及安乐坛城之轮引导中如是说：有情男女当各自宣说自身之种姓标志。谛听般若波罗蜜多之自性无我母之教诲。二者为：种姓之标志与俱生生起之方便。初者有三：手印之标志、颜色之标志、种姓之决定。初者为：女子或男子，何者之小指根部，有九股金刚杵之形，是不动佛之殊胜种姓。转为毗卢遮那之轮，无量光之莲花，宝生佛之珍宝，羯磨部之宝剑。如是说，女子或男子，或者任何众生之小指，虽共同宣说，然导师达摩迦达萨云：女子之左手与男子之右手小指根部，显现九股金刚杵之相。如是宣说，是不动佛之种姓，乃一切种姓中最殊胜者。以此为例，若小指根部为毗卢遮那佛之种姓，则有轮之形状，无量光怙主之种姓为莲花之形状，宝生佛之种姓有珍宝之纹路，羯磨部之种姓，其标志为宝剑之形状。二者为：瑜伽士若为黑色，彼之本尊为不动佛。瑜伽士若为大白色，彼之本尊为毗卢遮那佛。瑜伽士若为青蓝色，彼之本尊为不空成就佛。瑜伽士若为大黄色，宝生佛为种姓之本尊。瑜伽士若为白红色，无量光佛为种姓之本尊。瑜伽士若为白色和黄色，彼则转为菩萨之种姓。如是说，虽此等标志不明显，然瑜伽士，以及彼所代表之瑜伽母，若身体之颜色显现为黑色者，彼之本尊则转为不动佛之种姓，以有颜色之象征故。如是，瑜伽
English
Thus spoke the Bhagavan in the guidance of the wheel of the mandala of taming and bliss: Sentient men and women should each declare their own caste marks. Listen to the teachings of the selflessness mother, the essence of the Perfection of Wisdom. There are two: the marks of lineage and the means of arising simultaneously. The first has three: the mark of the handprint, the mark of color, and the determination of lineage. The first is: Whether woman or man, whichever little finger root has the shape of a nine-pronged vajra, is the supreme lineage of Akshobhya. It turns into the wheel of Vairochana, the lotus of Amitabha, the jewel of Ratnasambhava, and the sword of the Karma family. Thus it is said, although the little finger of a woman or a man, or any being, is generally spoken of in common, the teacher Dharmakadāsa said: The root of the little finger of a woman's left hand and a man's right hand shows the sign of a nine-pronged vajra. As it is said, it is the lineage of Akshobhya, which is the most supreme of all lineages. By this example, if the root of the little finger is of the Vairochana lineage, it will have the shape of a wheel, the lineage of the Amitabha is the shape of a lotus, the lineage of Ratnasambhava has the lines of jewels, and the lineage of Karma, its mark is marked by the shape of a sword. The second is: If the yogi is black, his deity is Akshobhya. If the yogi is great white, his deity is Vairochana. If the yogi is blue-green, his deity is Amoghasiddhi. If the yogi is great yellow, Ratnasambhava is the deity of the lineage. If the yogi is white-red, Amitabha is the deity of the lineage. If the yogi is white and yellow, he turns into the lineage of Bodhisattvas. Thus it is said, although these signs are not clear, the yogi, and the yogini represented by him, if the color of the body appears to be black, his deity turns into the lineage of Akshobhya, because there is a symbol of color. Likewise, the yogi