Chinese
金刚橛传承之生起次第疑难解结。 吉美林巴著。
English
Clearing Doubts and Untying Knots in the Generation Stage According to the Vajrakila Lineage. Written by Jigme Lingpa.
Chinese
三千世界都充满了化生的忿怒尊。所有这些都具有对无法以寂静调伏的邪魔鬼怪极度愤怒的姿态，因此有“心中燃烧的生命也投入其中”这样勇猛的表达。头饰是五种智慧的自性，为了自我守护，以及用日、月、须弥山、金刚橛等摧毁其他宗派的装饰来庄严。从那之中，在武器散发的界限处，“金刚猛厉橛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”等是：手印的金刚橛旋转搅动，从中涌现出许多金刚橛。断除了损害者们的八识聚，从而将轮回度脱到涅槃。那也是从自性本具的坛城、相的物质坛城和十方忿怒尊的坛城这三者圆满的菩提心所化现，因此有形之物的蕴聚分解成微尘，血肉散落成三界。无形之物的名四蕴用“吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”和“呸（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”摧毁，化为充满虚空的智慧金刚和同样的法性金刚橛，摧毁了执着三界的习气。观想这些聚集起来变成武器散发的帐篷。然后是所依的宫殿：用线条和颜色绘制的只是一个象征性的所缘依处，而所修的，如随心所欲的布幔、墙壁、帕古等大多相似，但墙壁是否有两层，马槽的多少，是否颠倒了尸林和石堆，短柱和柱子的走向，屋檐和顶，哈尔门和门饰等，不仅仅是新旧的区别，而且经、幻、心三部，以及扬橛、曼觉、噶举等也必须与各自的续部体系相关联，例如幻化的下部基础是轮状的。同样，金刚橛续部体系中说为生肉和熟肉等的人，以此为例。真实的宫殿也有单层和双层等，有些金刚橛续部中也说是双层，对于繁复的可以那样，无论怎样，其中的轮的八辐，从不是作为座位的角度来说是八辐，实际上具有十辐的样子。例如水车的轮子说是八个翅膀之上
English
All three thousand worlds are filled with wrathful deities born of transformation. All of them are in a state of extreme anger towards the obstructing demons who cannot be subdued by peaceful means, hence the fierce expression, "Even the burning life in the heart is thrown into it." The head ornament is the essence of the five wisdoms, for self-protection, and adorned with ornaments that destroy other sects, such as the sun, moon, Mount Meru, and vajra kilaya. From that, at the boundary where weapons are scattered, "Vajra Kilaya (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)" etc., are: The hand-held kilaya is twirled and stirred, from which many kilayas emanate. The eight aggregates of consciousness of the harm-doers are cut off, thereby liberating samsara into nirvana. That also emanates from the Bodhicitta that is complete with the mandala of self-nature, the mandala of material signs, and the mandala of the wrathful deities of the ten directions, therefore the aggregates of form are broken down into particles, and flesh and blood are scattered into the three realms. The four aggregates of name of the formless are destroyed by "Hum (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)" and "Phat (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)," transforming into a wisdom vajra that fills the void and a Dharmata kilaya of the same kind, destroying the habitual tendencies to grasp onto the three realms. It is contemplated that the gathering of these becomes a tent where weapons are scattered. Then there is the supporting palace: the one drawn with lines and colors is only a symbolic object of focus, and what is meditated upon, such as the desired canopies, walls, pagodas, etc., are mostly similar as one wishes, but whether the walls have two layers or not, the number of horse stables, whether the charnel ground and stone heap are reversed, the short pillars and the direction of the pillars, the eaves and the top, the Har gate and the door ornaments, etc., are not only differences between new and old, but also the three sections of Sutra, Illusion, and Mind, as well as Yangphur, Nyamjor, Kagyed, etc., must be related to the respective tantric systems, for example, the lower base of illusion is made of wheels. Similarly, in the Kilaya tantric system, it is said to be beings of raw meat and cooked meat, etc., as an example. The actual palace also has single and double layers, etc., and some Kilaya tantras also say it is double-layered, so it is acceptable for the elaborate ones. In any case, the eight spokes of the wheel inside it are mentioned as eight spokes not from the perspective of being a seat, but in reality, it has the appearance of ten spokes. For example, on the water wheel, it is said to have eight wings
Chinese
就像理解下面的命脉力量一样，这就像一个中空的乐器轮，八个辐条在各个方向，上下各一个，上面住着两个强大的吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）音。虽然在生起次第的座垫时，次第是随意的，但鲁扎、丹斯等都在脚下。经续、注释和口诀的含义也是指这个。然后，在实际生起本尊时，有他生子和自生子两种。第一种是作为佛子的时候，金刚萨埵的姿势转变，显现为大吉祥黑汝嘎，此时，明妃用歌声劝请时，“从阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中完全结合。”这三句的意思是：阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是无生明妃的虚空，吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是不灭本尊的名号，这两者处于大游戏的境界中，欲望的艺术保持着味道的基础。明妃的眼睛像莲花一样，这是指放在本尊心中的意思。第二种是作为自生子成佛，生起果位的黑汝嘎，以与轮回相似的方式，通过出胎来生起眷属的词句是：“以大贪欲的方式，汇集所有的智慧坛城。”等等的意思是，本尊和明妃在更加广大的禅定游戏中，从法界无戏论的境界中，汇集所有如来佛的智慧坛城，使其成为包括五胜子在内的所有眷属的自性，方便和智慧二者的心与金刚融合，变成了进入心中的声音。那时，体验着存在欲望完全清净的智慧之物，四喜的智慧。用非喜悦的声音来表示智慧。因为所有这些都是从世俗因的明点和胜义菩提心二者混合而产生的。因此，在这里，在幻化生起次第中，仅仅是安立了不相应的行，而成就的菩提心首先降临于世俗，因此，明妃虚空金刚佛母的无量宫具有三种解脱的自性。第二，是座垫。第三，是清净风界的分别念如文字的云朵般显现，也观想为本尊的形象，并念诵文字轮的咒语。
English
Just as understanding the life force below, this is like a hollow musical instrument wheel, with eight spokes in all directions, and one each above and below, upon which reside two powerful Hūṃ (Tibetan: ཧཱུཾ་, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) sounds. Although the order is arbitrary when generating the seat, Rudra, Daṃsrī, and others are underfoot. The meaning of tantras, commentaries, and secret instructions also refers to this. Then, in the actual generation of the deity, there are two types: those born from others and those born from oneself. The first is when one becomes a son of the Buddha. Vajrasattva's posture transforms, manifesting as the Great Glorious Heruka, at which time, when the consort urges with song, "From A (Tibetan: ཨ་, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) and Hūṃ (Tibetan: ཧཱུཾ་, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ), completely combine." The meaning of these three lines is: A (Tibetan: ཨ་, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) is the space of the unborn consort, Hūṃ (Tibetan: ཧཱུཾ་, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) is the name of the indestructible deity, these two are in the state of great play, the art of desire maintains the basis of taste. The consort's eyes are like lotuses, which refers to the meaning of placing it in the heart of the deity. The second is to become a Buddha as one's own son, generating the Heruka of the result, in a manner similar to samsara, the words for generating the retinue through childbirth are: "In the manner of great desire, gather all the wisdom mandalas." And so on, the meaning is that the deity and consort, in an even greater game of samadhi, from the realm of dharmadhatu free from elaboration, gather the wisdom mandalas of all the Tathagatas, making them the nature of all the retinue, including the five supreme sons, the hearts of both method and wisdom merge with the vajra, becoming a sound that enters the heart. At that time, experiencing the wisdom of the four joys, the object of existence's desire being completely purified. Wisdom is indicated by the sound of non-joy. Because all of these arise from the mixture of the bindu of the conventional cause and the ultimate bodhicitta. Therefore, here, in the emanation stage of generation, only the non-associated formations are labeled, and the accomplished bodhicitta first descends into the conventional, therefore, the immeasurable palace of the consort, space vajra lady, possesses the nature of the three liberations. Second, is the seat. Third, the conceptual thoughts of the purified wind element appear like clouds of letters, which are also visualized as the form of the deity, and the mantra of the wheel of letters is recited.
Chinese
以解脱母的欲望艺术，用歌声恳请赐予子嗣。手印的自性，观想殊胜子是物质坛城，由自生咒的因缘自然成就。首先，从法界一无所有的虚空中，圆满报身显现为忿怒尊的形象。化身显现，父亲的五种姓手印被伟大的父母所持，沉浸在伟大的喜乐波涛中，这是灌顶的意义。其中，涂香、焚香、擦拭三句。身体的所有毛孔。这两句以及自生咒，用白芥子擦拭，观想为小忿怒尊的盔甲。用先行咒语涂抹红色的涂香，生起光彩和威严。毛孔被金刚杵填满。用嗡 玛 咕拉（藏文：ༀ་མ་གུ་ལ་，梵文天城体：，梵文罗马拟音：oṃ ma gu la，汉语字面意思：嗡 玛 咕拉）等咒语焚烧古古香，守护免受障碍，这三者圆满具足意义。其中，殊胜子是胎生，十忿怒尊和微细手印是卵生，四门母是湿生，诛杀者是化生，清净四种生处习气是金刚橛的自性。同样，将三坛城的命赋予智慧，以及将智慧萨埵的命赋予俱生智的灌顶等，与经文的意义相符。之后，清净三界的观想，以及智慧萨埵的门卫马头金刚所作事业的必要性，也是为了守护增益阶段的邪魔障碍，因此最终增益阶段的事业圆满，灌顶圆满加持后，要知道将马头金刚融入智慧萨埵。另外，远离束缚的净土，是指法界远离局限和偏颇。此外，虚空坛城的利益和损害的象征，是建立在常断二边的基础上。中道，即不落入任何一边，共同建立，以少许意乐的差别，佛陀的智慧非常著名，可以从稳固的自性处迎请。可以进入作为所入之所依的誓言萨埵，这是以获得巨大成就的隐秘方式来解释的。这是以困难解释的方式所说的。
English
With the art of desire of the Liberating Mother, imploring for offspring with song. The very nature of the hand symbol, contemplate the supreme son as a material mandala, spontaneously accomplished through the cause of self-arisen mantra. Initially, from the expanse of the Dharma realm, which is nothing whatsoever, the Sambhogakaya spontaneously arises as the form of a wrathful deity. Emanating forth as the embodiment of emanation, the five lineage hand gestures of the father are held between the great father and mother, immersed in the waves of great bliss, which is the meaning of empowerment. Therein, the words of anointing, fumigating, and rubbing. All the pores of the body. These two lines, along with the self-arisen mantra, rubbing with white mustard seeds, contemplate as the armor of the small wrathful one. Applying red rakta with a preceding mantra, generating splendor and majesty. The pores are filled with vajras. Fumigating with gugul using Oṃ Ma Gu La (藏文：ༀ་མ་གུ་ལ་，梵文天城体：，梵文罗马拟音：oṃ ma gu la，汉语字面意思：嗡 玛 咕拉) and so forth, protecting from obstacles, these three completely fulfill the meaning. Therein, the supreme son is born from the womb, the ten wrathful ones and subtle hand gestures are born from eggs, the four gatekeepers are born from moisture and heat, and the executioners are born miraculously, purifying the imprints of all four modes of birth is the very nature of Vajrakilaya. Similarly, empowering the life force of the three mandalas into wisdom, and empowering the life force of the wisdom being with co-emergent wisdom, and so forth, aligns with the meaning of the scriptures. Thereafter, the visualization of purifying the three realms, and likewise, the necessity of the actions of Hayagriva, the gatekeeper of the wisdom being, is also for the sake of protecting against obstructing spirits of the progressive stage, therefore, ultimately, after the activities of the progressive stage are completed and the empowerment is sealed, it should be understood that Hayagriva is absorbed into the wisdom being. Furthermore, the pure land free from limitations is referred to as the Dharma realm being free from limitations and partiality. Moreover, the symbolism of benefit and harm in the mandala of space is based on the two extremes of permanence and annihilation. The Middle Way, not falling into either extreme, is established in common, and with a slight difference in intention, the Buddha's wisdom is very famous, and can be invoked from the stable state of its own nature. It can enter the Samaya being as the basis for entry, which is explained by the hidden method of attaining great accomplishment. This is spoken in the manner of a difficult commentary.