Chinese
是。从主尊心间的吽字中，一个吽字向左边断开，融化为光，念诵“嗡 迪布达扎格拉 哈纳哈纳 吽”。如身体和影子不可分离般，成为与父尊无二的智慧之境的母尊轮圆满者。通达法性不变为一，双运方便智慧，身色深蓝黑色，一面二臂。以法界不舍弃一切智慧之识，故右拥父尊。因贪执智慧之方便，故左手施予主尊红海螺。装饰品大多与父尊相同。特别之处在于，十六喜乐的明点完全圆满不杂，故母尊以豹皮为裙，如是生起。如果父尊母尊交合，是显现法界和智慧无二的象征。如果次第生起父尊母尊，则境和有境的时间不一致，有此疑问。没有过失。虽然自性的显现和调伏众生为同一道路，二者在时间上没有先后。但在此处，为了次第的缘故，必须将同时显现的事物视为有次第。第四，以词语明确指示，以“以慈悲救度的誓言”等来明确指示。第五，修持八重坛城，主尊是誓言手印，三摩地萨埵是法手印，明妃是业手印，究竟是大手印，即身手印坛城。头部是五部佛的坛城，身体是忿怒众的坛城，心间是智慧萨埵的坛城，门是马头明王父尊母尊的坛城，念诵是近修的坛城，无二是母尊的坛城，足是调伏有情的坛城。归纳起来有三点。所生起的主尊父尊母尊，以“以慈悲救度的誓言”等来指示。心间智慧萨埵，以“在心之门”等来指示。生起咒语，父尊的是嗡 班杂等，母尊的是嗡 迪布达等。在此，对于咒语的意义，必须确定其体性、词义、特征、分类、各自的意义。首先，咒语的体性，从“曼陀罗”的声音而来。“玛纳”是意，“扎亚纳”是
English
Is. From the Hum at the heart of the main deity, one Hum breaks off to the left, dissolving into light, reciting "Om Dipta Chakra Hana Hana Hum." Like body and shadow inseparable, the Mother Mandala, who has become the realm of wisdom inseparable from the Father. Realizing the unchanging nature of reality as one, uniting skillful means and wisdom, with a dark blue-black body, one face, and two arms. Because the realm of Dharma does not abandon all wisdom consciousness, she embraces the Father on the right. Because of attachment to the skillful means of wisdom, she bestows a red conch shell to the main deity with her left hand. Most of the ornaments are similar to the Father's. In particular, because the sixteen joys' bindus are completely perfect and unmixed, the Mother wears a leopard skin as a skirt, thus arising. If the Father and Mother are in union, it is a symbol of the inseparability of the realm of Dharma and wisdom. If the Father and Mother are generated in sequence, then the object and the subject will not be simultaneous, there is this question. There is no fault. Although the manifestation of self-nature and the taming of beings are the same path, the two have no temporal precedence. But here, for the sake of sequence, things that appear simultaneously must be regarded as sequential. Fourth, to clearly indicate with words, to clearly indicate with "the vow of salvation through compassion" and so on. Fifth, to practice the eightfold mandala, the main deity is the samaya mudra, the samadhi sattva is the dharma mudra, the consort is the karma mudra, the ultimate is the mahamudra, that is, the body mudra mandala. The head is the mandala of the five Buddha families, the body is the mandala of the wrathful assembly, the heart is the mandala of the wisdom sattva, the door is the mandala of Hayagriva Father and Mother, the recitation is the mandala of close practice, non-duality is the mandala of the Mother, and the feet are the mandala of taming sentient beings. There are three points in summary. The main Father and Mother to be generated are indicated by "the vow of salvation through compassion" and so on. The heart wisdom sattva is indicated by "at the door of the heart" and so on. The generation mantra, the Father's is Om Vajra and so on, the Mother's is Om Dipta and so on. Here, for the meaning of the mantra, it is necessary to determine its nature, etymology, characteristics, classification, and individual meanings. First, the nature of the mantra comes from the sound of "Mantra." "Mana" is mind, "Trayana" is
Chinese
因为救护者，本尊智慧从恶趣和有海中救护。在《秘密集会续》的后续中说：玛（藏文）意为“意”，扎（藏文）意为“救护”。如果那样，那么波罗蜜多也会变成咒语吗？不是那样的，这里区分了方便地救护道路和迅速地救护果位。不依赖于舍弃欲望的苦行和苦修，时间上，有精进的人在今生，中等人在中阴，最下等的人也在七世或十六世之内，按照次第。那也是从之前的根本续中说：以难以忍受的苦行誓言，即使修持也不会成就，对于五种欲望的功德，随意享用就能成就。又说：以此能获得伟大的法性，从不分割的三身中产生，以智慧之海庄严，今生就能获得。又在《智慧明点续》中说：或者在舍弃此身之后，即使不具精进也能成就。又在《空行母秘密续》中说：如果圆满地给予灌顶，生生世世都会被灌顶，因此在七世中，即使不修也能成佛。又在二十五誓言中说：如果没有违犯誓言，在十六世之后就能成就。即使不是那样，本体的周遍广大和周遍狭小也不是很大的过失。词源是：不舍弃烦恼而使之在自身清净，因此是咒语。续中说：为了拔出三种毒而称为咒语。定义是：与佛陀的意无二的智慧。在《瑜伽续·金刚顶》中说：所有咒语的定义是，如来藏的自性。分类有共同和特殊两种，第一种有三种：秘密咒、陀罗尼咒和明咒。它们的区别是：在生起次第中，显示本尊和本尊母双运的是秘密咒，女性成分多的是陀罗尼咒，男性成分多的是明咒。在念诵的次第中，以嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）引导的是秘密咒，以那摩 惹纳 扎雅雅（藏文，梵文天城体：नमो रत्नत्रयाय，梵文罗马拟音：namo ratnatrayāya，汉语字面意思：皈依三宝）引导的是明咒，达地雅
English
Because the protector, the wisdom of the Yidam protects from the evil destinies and the ocean of existence. In the subsequent part of the Guhyasamaja Tantra, it says: Ma (Tibetan) means "mind," and Tra (Tibetan) is said to mean "protection." If that were the case, would the Paramitas also become mantras? It is not like that. Here, a distinction is made between conveniently protecting the path and quickly protecting the fruit. It does not depend on asceticism and austerities that renounce desires. In terms of time, a diligent person can achieve it in this very life, a middling person in the bardo, and even the lowest person within seven or sixteen lifetimes, in that order. That is also from the previous root tantra itself: With unbearable vows of asceticism, even if one practices, it will not be accomplished. By enjoying the five qualities of desire as one pleases, it will be accomplished. It also says: Through this, one can attain the great nature of Dharma, arising from the indivisible three bodies, adorned with the ocean of wisdom, and it will be attained in this very life. Furthermore, in the Jnana Tilaka Tantra, it says: Or immediately after abandoning this body, even without diligence, it will be accomplished. Also, in the Dakini Secret Tantra, it says: If the empowerment is given correctly and with generosity, empowerment will occur in lifetime after lifetime. Therefore, in seven lifetimes, even without meditation, one will become a Buddha. Also, in the Twenty-Five Samayas, it says: If there is no violation of the vows, one will be accomplished after sixteen lifetimes. Even if it is not like that, the pervasiveness of the essence, whether vast or narrow, is not a great fault. The etymology is: Because it purifies afflictions in their own place without abandoning them, it is called mantra. The tantra says: It is called mantra because it extracts the three poisons. The definition is: The wisdom that is non-dual with the mind of the Buddha. In the Yoga Tantra Vajrasekhara, it says: The definition of all mantras is the very nature of the Sugata's mind. The divisions are twofold: common and special. The first has three: secret mantra, dharani mantra, and vidya mantra. The distinctions between them are: In the generation stage, the secret mantra shows the deity and consort in union. The dharani mantra has more female aspects. The vidya mantra has more male aspects. In the order of recitation, the secret mantra is led by Om (Tibetan, Devanagari: ॐ, IAST: oṃ, literal meaning: Om), the vidya mantra is led by Namo Ratna Trayaya (Tibetan, Devanagari: नमो रत्नत्रयाय, IAST: namo ratnatrayāya, literal meaning: Homage to the Three Jewels), and Tadyatha
Chinese
必定是这样。关于装饰：为了圆满猛烈的事業，必定具有八种尸林装束。关于坐姿：为了以方便和智慧调伏顽劣者，必定是右伸左屈。关于化身：吞噬者作为方便的象征位于父尊的右臂，杀戮者作为智慧的象征位于母尊的左臂。这些化身也都是身体只到肚脐以上，面容是头饰像，有两只手，右手持铁钩，左手持橛。事业：为了调伏顽劣者，必定只有猛烈的事業。自性：必定是从寂静的状态显现为忿怒尊的身相。在《意续》第十七章中说：一面双手，右手持钺斧，左手持铁钩，抓住傲慢的男女，四方四隅上下十方，傲慢者以交叉的方式被捆缚。以具足五缓（的方式）修持，即身印的缓，念诵修持的缓，无二的明妃的缓，化身头饰像的缓，足调伏有情的缓。顺便生起四门神，念诵“ཛཿཧཱུྃ་བྂ་ཧོཿ”，从本尊的心间放射出四个字到四个门，它们融化为光，变成了四种法器，由此生起，以生起缘起咒语“ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་བི་དཱ་ཡ་བིང་བིང་ཧཱུྃ་ཕཊ྄”（藏文，梵文天城体：ओँ वज्र कीलि कीलाय विदाय विंग विंग हूँ फट，梵文罗马拟音：oṃ vajra kīli kīlāya vidāya viṃ viṃ hūṃ phaṭ，汉语字面意思：嗡，金刚橛，钉，刺，解脱，胜胜，吽，啪！）等生起四门神：东方是鹫头，南方是狮子头，西方是乌鸦头，北方是鹰头，这些门神身色青黑色，一面二手，右手持铁钩，左手持橛，具有八种尸林装束。不必实际生起誓言尊，只需念诵一遍融入根本心咒，观想他们如云般涌现即可。就像国王在哪里，臣民自然会聚集一样，当观想本尊金刚童子时，誓言尊们自然会聚集并安住。简而言之，有三点：生起并清晰观想，即金刚童子等；生起咒，即“ༀ་བཛྲ་ཀྲོ་དྷ་”（藏文，梵文天城体：ओँ वज्र क्रोध，梵文罗马拟音：oṃ vajra krodha，汉语字面意思：嗡，金刚，忿怒）等；清晰观想的词句，如“大忿怒尊吽嘎惹”等。词义
English
It is certain to be so. Regarding the ornaments: In order to perfect the fierce activities, it is certain to possess the eight charnel ground adornments. Regarding the posture: In order to subdue the wicked with skillful means and wisdom, it is definitely only right extended and left contracted. Regarding the emanations: The eaters, as a symbol of skillful means, are on the right arm of the father; the slayers, as a symbol of wisdom, are on the left arm of the mother. These emanations also have bodies only up to the navel, faces with headdress images, and two hands. The right hand holds an iron hook, and the left hand holds a stake. Activity: In order to subdue the wicked, it is definitely only fierce activity. Nature: It is certain to manifest from a peaceful state into the form of a wrathful deity. In the Seventeenth Chapter of the Intent Transmission it says: "One face and also two hands, a hammer and an iron hook, right and left. Holding the arrogant male and female, in the four directions, four corners, above and below, ten directions. The arrogant ones are bound in a crisscross fashion." Practicing with the five slowness: The slowness of the body mudra, the slowness of recitation and approach, the non-duality of the consort, the slowness of the emanation headdress image, and the slowness of the feet subduing beings. Incidentally, generating the four gatekeepers: By reciting "ཛཿཧཱུྃ་བྂ་ཧོཿ", four syllables radiate from the heart of the main deity to the four gates. They dissolve into light and become four weapons. From this arises the causal mantra "ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་བི་དཱ་ཡ་བིང་བིང་ཧཱུྃ་ཕཊ྄" (Tibetan, Sanskrit Devanagari: ओँ वज्र कीलि कीलाय विदाय विंग विंग हूँ फट, Sanskrit Romanization: oṃ vajra kīli kīlāya vidāya viṃ viṃ hūṃ phaṭ, Literal Chinese meaning: Om, Vajra Kilaya, nail, pierce, liberate, victorious victorious, Hum, Phat!) etc., generating the four gatekeepers: In the east, one with a vulture head; in the south, one with a lion head; in the west, one with a crow head; in the north, one with an eagle head. These gatekeepers are dark blue-black in color, with one face and two hands. The right hand holds an iron hook, and the left hand holds a stake. They are generated with the eight charnel ground adornments. It is not necessary to actually generate the Samaya beings; it is sufficient to recite the mantra that integrates the root essence once, and visualize them appearing like clouds. Just as when a king is present, the subjects naturally come, so when the main deity Vajrakumara is visualized, the Samaya beings naturally gather and abide. In brief, there are three points: Generating and clearly visualizing, such as Vajrakumara, etc.; the generation mantra, such as "ༀ་བཛྲ་ཀྲོ་དྷ་" (Tibetan, Sanskrit Devanagari: ओँ वज्र क्रोध, Sanskrit Romanization: oṃ vajra krodha, Literal Chinese meaning: Om, Vajra, Wrathful) etc.; the words for clear visualization, such as "Great Wrathful One Humkara" etc. Meaning of the words.