English
When the two yab-yum, Ga-tung, enter into the subsequent union, they utter the joyful laughter "Ha". From the clouds of bodhicitta emerge five sets of eight wrathful mothers, and then they are gathered again into one. In the four sides and corners of the wheel, eight Karima are manifested. Similarly, eight Herukas manifest eight Singhama in the eight directions of the golden palace. Again, uttering the joyful laughter "Phat", from the clouds of bodhicitta emerge four gatekeepers, five sets of four, and then they are gathered again into one, manifesting four gate mothers at the four gates. These are taking the wondrous mandala of the son from the space of the father and mother and placing it in the mandala. These are the five sections on doing others as one's own son, which are here combined with the illusory wrathful one, and the internal distinctions are described according to the order of the sadhana, and can also be combined as appropriate with other sadhanas. Second, regarding the actions of another's son. Similar to an egg maturing and becoming a sentient being, there are eight antidotes to be purified: First, the main father and mother dissolve and become the seed of the cause; Second, from that, the father and mother are generated; Third, from the father's conceptual thoughts, letters are generated; Fourth, light radiates from the mother, and prayers are offered for the deities to give birth to a son; Fifth, all the mandalas are absorbed into one's own father and mother, generating pride as a wisdom being; Sixth, the father and mother engage in union, and the mandala is generated in space; Seventh, one's own forty-two conceptual thoughts become the forms of deities and are expelled outwards; Eighth, wisdom beings are invited and sealed. Among these, in the first, the oral tradition says that the main deity dissolves into light and becomes a dark blue-black bindu mass, marked with the seed hand symbol, and the second is that the Vajradhara of the fruition manifests, breaking out of the eggshell and being born, etc. But here, according to the intention of the illusion itself. There are two purifications: purifying attachment to appearance and purifying grasping at emptiness. First, in purifying attachment to appearance, there are three: the encouraging words, meditation, and manifestation. First, the encouraging words are expressed by the text from "the main deity" etc., up to "one's own union". That is, from the heart of the main deity, the awareness Samantabhadra, the continuous state of mind, the form of the ripening body
Chinese
伸出莲花足的绳索，呈现出合掌的姿态。 围绕坛城，从东方大喜之门抛洒鲜花。 嗡。 往昔之大誓愿，将世间一切悉数，融入胜者之刹土，请以大手印令我结合。 如是祈祷。 第二是修法中，从诸佛的加持等开始，显示为燃烧的球状。 诸佛垂念于我，放射方便与智慧之光芒。 净化我的心与心所之分别念，以及由此而生的异熟身语。 远离能取所取之自性，化为如炼金般的球状。 诸佛之身语意之光芒，以三字之形态融入于我。 球状本身亦化为与之无二之嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字。 嗡融入阿，阿进入吽，安住于月亮与风轮之中。 其被风吹动，如蜜蜂飞舞于花朵之上。 围绕坛城三圈，如箭射入主尊之心间，因此父尊母尊以安乐之味满足，与菩提心无二无别地融化，经过身之形状。 从金刚道中，到达母尊之莲花，从光之球状所住之处，主尊父尊母尊亦以随之生起的结合，融入安乐之自性。 眷属们也念诵各自的密咒，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）哈嘿啪（藏文：ཧཱུྃ་ཧ་ཧེ་ཕཊ，梵文天城体：हुं हा हे फट्，梵文罗马拟音：hūṃ hā he phaṭ，汉语字面意思：吽 哈 嘿 啪），因此与中央之明点成为一味，观想化为如炼金般的光之球状。 口诀中说，主尊眷属们融入光中，显现各自颜色的种子字，如在各自的座垫上铺开蛋壳一般清晰。 第三是经文中说：方便与智慧无二，以智慧亦能分别，从如炼金般的心中，语之加持光之种子，融入心间后，身之形状，从金刚道中，到达母尊之宫殿，法身安住于菩提心中。 诸佛各自心咒之声音，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）哈嘿啪（藏文：ཧཱུྃ་ཧ་ཧེ་ཕཊ，梵文天城体：हुं हा हे फट्，梵文罗马拟音：hūṃ hā he phaṭ，汉语字面意思：吽 哈 嘿 啪）如是出现，融入菩提心中成为一体。 如是清晰地确定。 第二，消除对空性的执着。 从那之中
English
Extending the lotus foot's rope, presenting the gesture of joined palms. Circling the mandala, scattering flowers from the eastern gate of great joy. Oṃ. The great vow of the past, to unite all beings in the world, into the realm of the victorious ones, please unite me with the great mudra. Thus, pray. Secondly, in the sadhana, starting from the blessings of the deities, it is shown as a burning sphere. The deities, mindful of me, emanate rays of skillful means and wisdom. Purifying the thoughts of my mind and mental factors, and the ripened body and speech arising from them. The nature of being free from the duality of grasping and being grasped, transforming into a sphere like molten gold. The light rays of the body, speech, and mind of the Thus-Gone Ones, are absorbed into me in the form of three syllables. The sphere itself also transforms into the three inseparable syllables Oṃ (Tibetan: ༀ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal Chinese meaning: 嗡), Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: 阿), Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽). Oṃ dissolves into Āḥ, Āḥ enters into Hūṃ, abiding in the center of the moon and wind. It is lifted by the wind, like a bee hovering over a flower. Circling the entire mandala three times, like an arrow shot into the heart of the main deity, as a result, the father and mother deities are satisfied with the taste of bliss, and dissolve inseparable from the bodhicitta, passing through the form of the body. From the vajra path, reaching the lotus of the mother deity, from the place where the sphere of light resides, the main father and mother deities also dissolve into the nature of bliss through the union that arises subsequently. The retinue also, by reciting their respective secret mantras, Hūṃ Hā He Phaṭ (Tibetan: ཧཱུྃ་ཧ་ཧེ་ཕཊ, Devanagari: हुं हा हे फट्, Romanized Sanskrit: hūṃ hā he phaṭ, Literal Chinese meaning: 吽 哈 嘿 啪), become of one taste with the central bindu, and are visualized as a sphere of light like molten gold. In the oral tradition, it is said that the main deities and retinue dissolve into light, appearing clearly with their own colored seed syllables, spread out like eggshells on their respective seats. Thirdly, the text says: Skillful means and wisdom are inseparable, and even conceptual thoughts are distinguished by wisdom, from the mind like molten gold, the blessing of speech, the seed of light, dissolving into the heart, the form of the body, from the vajra path, reaching the palace of the mother deity, the dharmakaya abides in the bodhicitta. The sounds of the heart mantras of the deities, Hūṃ Hā He Phaṭ (Tibetan: ཧཱུྃ་ཧ་ཧེ་ཕཊ, Devanagari: हुं हा हे फट्, Romanized Sanskrit: hūṃ hā he phaṭ, Literal Chinese meaning: 吽 哈 嘿 啪) arise, dissolving into the bodhicitta as one. Thus, it is very clearly established. Secondly, purifying the attachment to emptiness. From that
Chinese
观想从果位的金刚持父父，父母圆满受生，如破卵壳般生起。修法中，主要观想父母，观想支分本尊，以及开展眷属，分这三部分来阐述。首先，从“吽吽”开始，到“安住于大自在的自性中”为止进行阐述。在《八教》中说，从这里，从法性空性的虚空中，生起明蓝色九头十八臂的空行母天颜自在母。祈请薄伽梵从法身寂静的虚空中显现色身。听闻智慧海解脱界等祈请后，虽然说的是果位的金刚持，但这里念诵的是“吽吽”。座上的光蕴变成一对吽字，光芒四射，完成了二利。再次收摄融入吽字，化为光芒。念诵“嗡 班杂 冈扎（藏文：ༀ་བཛྲ་གྷཎྜེ་，梵文天城体：，梵文罗马拟音：oṃ vajra ghaṇḍe，汉语字面意思：嗡，金刚，铃）”，金刚杵变成九股的，铃铛上显现吽字。再次光芒四射，收摄融入光芒。念诵“嗡 希 嘿汝嘎 吽（藏文：ༀ་ཤྲཱི་ཧེ་རུ་ཀ་ཧཱུྃ，梵文天城体：，梵文罗马拟音：oṃ śrī heruka hūṃ，汉语字面意思：嗡，吉祥，嘿汝嘎，吽）”等，如前一样生起主尊。第二部分，观想支分本尊，从自己心间的珍宝帐篷等开始，到“阿特玛 郭阿 吽（藏文：ཨཏྨ་ཀོ྅་ཧྃ་，梵文天城体：，梵文罗马拟音：atma ko'a hūṃ，汉语字面意思：阿特玛，郭阿，吽）”为止，将三层菩萨观想清楚，并授予五种智慧的灌顶，用三种金刚来印封。根本的第三部分是生起父尊的分别念字，修法的第三部分是开展奇妙的子眷属坛城，以及开展二十八自在母的坛城。首先，开展子眷属，包括虚空秘密加持，明观，以及生起本尊身这三者。首先，修法中，从父尊的密处等开始，到“以光路变得清晰”为止进行阐述。过去根本的第三部分是根识觉醒于对境的分别念字，如云般开展，在修持本尊坛城的父尊脉轮中，吽 哈 嘿 帕（藏文：ཧཱུྃ་ཧ་ཧེ་ཕཊ་，梵文天城体：，梵文罗马拟音：hūṃ ha he phaṭ，汉语字面意思：吽，哈，嘿，帕）的字清晰显现。根本的第四部分是从母尊发出光芒，向本尊祈请：父母陈述贪欲之语，二根紧密相拥抱，双手紧抱，母唇相接，是诸佛的智慧身，自性本是金刚法界，燃烧的忿怒尊，不可思议的身
English
Visualizing the arising of the Vajradhara father and mother from the fruition, the parents being complete in generation, arising as if breaking out of an eggshell. In the sadhana, the main thing is to generate the father and mother, contemplate the branch deities, and display the retinue, which are explained in three parts. First, it is explained from "Hum Hum" to "abiding in the essence of the great powerful one." In the Eight Teachings, it says, from here, from the emptiness of the dharmadhatu, arises the turquoise blue Dakini, the powerful mother of the sky-face sphere, with nine heads and eighteen arms. Request the Bhagavan to arise from the peaceful sphere of the Dharmakaya into the Rupakaya. After hearing the requests from the ocean of wisdom, the realm of liberation, etc., although it speaks of the Vajradhara of the fruition, here it is recited as "Hum Hum." The mass of light on the seat transforms into a pair of Hum syllables, radiating light and accomplishing the two benefits. Again, it gathers and dissolves into the Hum, dissolving into light. By reciting "Om Vajra Ghanta (藏文：ༀ་བཛྲ་གྷཎྜེ་，梵文天城体：，梵文罗马拟音：oṃ vajra ghaṇḍe，汉语字面意思：Om, Vajra, Bell)," the vajra becomes nine-pronged, and the bell is marked with the Hum syllable. Again, the rays of light radiate and dissolve into light. Reciting "Om Shri Heruka Hum (藏文：ༀ་ཤྲཱི་ཧེ་རུ་ཀ་ཧཱུྃ，梵文天城体：，梵文罗马拟音：oṃ śrī heruka hūṃ，汉语字面意思：Om, Shri, Heruka, Hum)" etc., the main deity is generated as before. The second part, generating the branch deities, starts from the precious tent in one's heart, etc., up to "Atma Ko'a Hum (藏文：ཨཏྨ་ཀོ྅་ཧྃ་，梵文天城体：，梵文罗马拟音：atma ko'a hūṃ，汉语字面意思：Atma, Ko'a, Hum)", visualizing the three-tiered bodhisattvas clearly, bestowing the empowerment of the five wisdoms, and sealing with the three vajras. The third fundamental part is generating the father's conceptual aggregates of letters, and the third part of the sadhana is displaying the wondrous mandala of the son's retinue, and displaying the mandala of the twenty-eight powerful mothers. First, displaying the son's retinue includes the blessing of the secret space, clear visualization, and generating the deity's body, these three. First, in the sadhana, from the father's secret place, etc., to "becoming clear with the path of light" is explained. The past third fundamental part is the conceptual aggregates of letters awakening the senses to the objects, spreading like clouds, and in the father's nadi-chakra for accomplishing the deity's mandala, the syllables Hum Ha He Phat (藏文：ཧཱུྃ་ཧ་ཧེ་ཕཊ་，梵文天城体：，梵文罗马拟音：hūṃ ha he phaṭ，汉语字面意思：Hum, Ha, He, Phat) clearly appear. The fourth fundamental part is the light radiating from the mother, supplicating the deity: The father and mother speak words of desire, the two roots embrace tightly, the hands embrace tightly, the mother's lips touch, it is the wisdom body of all Buddhas, the nature itself is the Vajradhatu, the blazing wrathful one, the inconceivable body.