Chinese
因为说是处所和位置的体性。如“无畏狮子座”等等。那也只是对有境才能了解。因为欲望的贪著等完全清净，所以是无染莲花。因为化身坛城的各种花鬘连续不断，所以是宝莲花的各种莲花。因为自性圆满大坛城的因和座位的体性，所以是自性光明之日月坛城。那也在这里了解为父母方便和智慧的重叠日月。那也在这里是两种归纳要义，要知道以七种方式归纳，以及将那七种方式再以三种方式归纳。其中，首先以七种方式归纳是：显示普贤王如来的自性和特点；显示普贤王佛母的自性和特点；显示那方便和智慧游戏的支分；显示种子菩提心生起；显示bhaga的自性；从秘密bhaga中菩提心生起而显示座；显示安住在那些座上的坛城。其中，从“如来正等觉”到“那是无别的自性”之间，显示了普贤王如来的自性和特点。如“奥明境”等等，显示了普贤王佛母的自性和普遍。以四种解脱和八种解脱等，显示了方便和智慧游戏的支分。“马降”这样说，在这里是压缩地显示，马是指guhya秘密金刚，由此显示了种子菩提心生起。从“内外没有，一切都变成内部”之间，显示了bhaga的自性。如“无畏狮子座”等等，从秘密bhaga中菩提心生起而显示座。从“识之王”到“常断”之间，显示了安住在那些座上的坛城。那也因为文字的力量，为了以三种方式归纳，又说，头是不错谬的道，竖线是大方便的断句，
English
Because it is said to be the nature of the place and position. Such as "Fearless Lion Throne" and so on. That should only be understood for the container. Because the desire for attachment and so on is completely pure, it is an unstained lotus. Because the garland of various transformation mandalas is continuous, it is a lotus of various precious lotuses. Because the nature of the Great Perfection Mandala is the cause and the nature of the seat, it is the self-luminous sun and moon mandala. That should also be understood here as the overlapping sun and moon of the father and mother's skillful means and wisdom. That is also two kinds of summarized meanings here, to know that it is summarized in seven ways, and that the seven ways are summarized in three ways again. Among them, the first summary in seven ways is: showing the nature and characteristics of Samantabhadra; showing the nature and characteristics of the Mother Samantabhadri; showing the limbs of that skillful means and wisdom play; showing the arising of the seed bodhicitta; showing the nature of bhaga; showing the seat from the arising of bodhicitta in the secret bhaga; showing the mandala residing on those seats. Among them, from "Tathagata perfectly complete Buddha" to "That is the inseparable nature", it shows the nature and characteristics of Samantabhadra. Such as "Aumin realm" and so on, it shows the nature and universality of Samantabhadri. With the four liberations and eight liberations, etc., it shows the limbs of skillful means and wisdom play. It is said that "horse descent" is shown here in a compressed way. Horse refers to guhya secret vajra, which shows the arising of the seed bodhicitta. From "There is no inside and outside, everything becomes inside", it shows the nature of bhaga. Such as "Fearless Lion Throne" and so on, it shows the seat from the arising of bodhicitta in the secret bhaga. From "King of consciousness" to "Constant cessation", it shows the mandala residing on those seats. That is also because of the power of words, in order to summarize in three ways, it is said again, the head is the unmistakable path, the vertical line is the great skillful means of punctuation,
Chinese
说“嘎是智慧之名”。因此，如果续部的开头没有圆满的开场白，那么就不会成为正确的佛法，因此，世尊教导说，所有经文的开头都必须书写。说了“头是不错的路”这三个词。其中，头就像字母阿，字母阿的声音即使在中间也没有特别指定，是般若波罗蜜多。这样，即使有了头，如果没有点，也无法区分词的界限。因此，为了不变成嘎日嘎，必须有点。点是方便波罗蜜多的主尊，吉祥普贤。即使这样能清楚地阐明嘎日嘎，如果没有用点来区分字母，也不会变成嘎日嘎，因此需要点。说“点是智慧之名”。因此，点应该被理解为殊胜菩提心月轮，字母鬘四十二尊本性。为什么呢？因为说了“圆满的满月”。仅仅这样，具有卓越智慧的人们就能理解和领悟玛哈瑜伽的经文和意义。因此，在吉祥秘密藏中，想要以玛哈瑜伽的方式进行解释的瑜伽士，认为从先前总结的三十个意义中，种子菩提心，从秘密莲花中，在座垫上安坐的坛城，自性光明五身之义被揭示。也就是世尊，识之国王等。所有颠倒错乱的法，都是本来就在清净坛城中成佛而住的自性，即识。当父母双方交合，处于强烈欲望之际，即将进入时，会产生凝结的菩提心。之后，双方都会不可避免地产生两滴菩提心。这两滴混合后，就像提取煮沸牛奶的奶油一样，形成并聚集成像奶油一样的物质。在那里，所有种子都完全成熟，因此总结的菩提心，金刚萨埵智慧的种子，必然会融入阿赖耶识。
English
It is said, "Ga is the name of wisdom." Therefore, if the beginning of the tantra does not have a perfect introduction, then it will not become the true Dharma. Therefore, the Bhagavan taught that it is necessary to write at the beginning of all scriptures. He said the three words, "The head is the unerring path." Among them, the head is like the letter A, and the sound of the letter A is not specifically designated even in the middle, it is the Prajnaparamita. Thus, even with the head, if there is no dot, the boundary of the words cannot be distinguished. Therefore, in order not to become a karika, there must be a dot. The dot is the lord of the means Paramita, the glorious Samantabhadra. Even so much that clearly elucidates the karika, if the letters are not clearly distinguished by the dot, it will not become a karika, so a dot is needed. It is said, "The dot is the name of wisdom." Therefore, the dot should be understood as the essence of the supreme Bodhicitta moon mandala, the forty-two deities of the garland of letters. Why? Because it is said, "The complete full moon." With just that, people with excellent wisdom will understand and realize the texts and meanings of Mahayoga. Therefore, in the glorious Guhyagarbha, the yogi who wants to explain in the manner of Mahayoga, believes that from the thirty meanings previously summarized, the seed Bodhicitta, from the secret lotus, the mandala seated on the seat, the meaning of the five self-luminous bodies is revealed. That is, the Bhagavan, the King of Consciousness, etc. All the inverted and confused dharmas are the nature of being enlightened and abiding in the pure mandala from the beginning, that is, consciousness. When both parents unite and are in a state of intense desire, when they are about to enter, a congealed Bodhicitta will arise. After that, two drops of Bodhicitta will inevitably arise from both. When these two drops mix, they form and gather like cream, just like extracting cream from boiled milk. There, all the seeds are completely ripened, so the summarized Bodhicitta, the seed of Vajrasattva wisdom, will inevitably merge into the Alaya-consciousness.
Chinese
将变成什么呢？然后，那两个菩提心结合，与像酥油一样的东西一起。那时，颠倒错乱地执着，中阴的生有就会止息。它止息的同时，所有心识的种子，凭借其力量，从中产生其他的、微小的诸大种混合，以及与精血相合，连同身体的诸根一起产生。在那时，心识的转变为结生相续，那就是凝滑期。像那样，凝滑期的身体，不会因心的力量而腐烂或滴落。如果被其他因素摧毁，那么所有的种子也会转移到其他地方。心识进入凝滑期的哪一方，就在那一方，他们认为由此聚集了风等。因此说，一切的根本是心识。像那样，它的完全清净，就是完全清净的法界智慧。薄伽梵如来是心识之王。在因的种子时期，是吉祥金刚萨埵。在果的大手印时期，应当理解为不动佛。像那样，凝滑期和血凝期是金刚行法的第一个阶段。坚硬期和增长期是金刚行法的第二个阶段。在生出四肢、头发和体毛的时期，是金刚行法的第三个阶段。诸根和特征显现时，是金刚行法的第四个阶段。再次圆满并从子宫中出来，是金刚行法的第五个阶段。像那样，完全清净就是完全清净的如镜智慧。薄伽梵如来被认为是色身之王毗卢遮那佛。处于母胎中的那个，会产生既非自然快乐也非痛苦的感受，那是被异熟所摄持的。除此之外，所有快乐和痛苦的感受，要么最初由异熟产生，要么由外境的因缘产生。同样，像那样，在那时产生的三种感受的完全清净，就是完全清净的平等性智。薄伽梵是感受之王。
English
What will it become? Then, from the union of those two bodhicittas, together with something like ghee. At that time, with inverted clinging, the existence of the bardo ceases. Simultaneously with its cessation, by the power of all the seeds of consciousness, other subtle elements of the great elements mix, and the united semen and blood, together with the body's faculties, arise. At that time, the transformation of consciousness is called linking, which is the stage of the "mer mer po" (seminal dot). Thus, that "mer mer po" form itself does not allow to rot or drip away by the power of mind. But if destroyed by other factors, then all the seeds will also go elsewhere. Whichever side the consciousness enters the "mer mer po" stage, it is on that side, they consider that wind and so on are gathered. Therefore, it is said that the root of everything is consciousness. Thus, its complete purification is the completely pure wisdom of the Dharmadhatu. The Bhagavan Tathagata is the king of consciousness. In the time of the seed of cause, it is the glorious Vajrasattva. In the time of the result of the Great Seal, it should be understood as Akshobhya. Thus, the "mer mer po" and "nur nur po" (thickening) stages are the first Vajra ritual. The hardening and growing stages are the second Vajra ritual. In the time of limbs, hair, and body hair, it is the third Vajra ritual. When the faculties and characteristics appear, it is the fourth Vajra ritual. Again, being complete and emerging from the womb is the fifth Vajra ritual. Thus, complete purification is the completely pure mirror-like wisdom. The Bhagavan Tathagata is considered to be the king of form, Vairochana. That which is in the womb will give rise to a feeling that is neither naturally happy nor suffering, which is gathered by maturation. Apart from that, all feelings of happiness and suffering either originate from maturation or arise from the conditions of external objects. Similarly, in that way, the complete purification of the three feelings that arise at that time is the completely pure wisdom of equality. The Bhagavan is the king of feeling.
Chinese
珍宝生。 感觉是，即使境和根灭绝，由于无明的缘故，烦恼也会产生；并且，从异熟果之外的痛苦感觉等产生，完全清净是完全清净的个别自证智。世尊如来，应知是感觉之王无量寿。 行是仅仅由八时生长的行。如此完全清净是完全清净的事业成就智。世尊如来是成办一切义之行王。 圣女光明界，如是说。为何是光明呢？菩提心照亮一切事物，并且为了开启显现之门，如虚空界是法之生处，母胎和毛孔等。 坚固界，是指以菩提心为因，身体的因所致，形体变得巨大而广阔。 柔软界是菩提心收摄。 温暖的火界是菩提心使之成熟，以不漏失的方式使其稳固。 动摇的风界是菩提心本身分离肢体并使身体运动。 那些也依次与虚空界自在母，眼母，嘛嘛格，白衣和誓言度母相连。 如此，从种子菩提心，内身坛城和秘密菩提心坛城显现成就。视自己和一切众生显现成就为天之坛城。从坛城生出坛城。如同其他人视轮回，瑜伽士则应视从坛城生出坛城。 现在，从六根和六境的产生来说，意根另外说，其余五个同时说。 也就是颠倒执着的中有生灭，同时，一切种子之识
English
The Jewel Source. Sensation is that even when the objects and faculties cease, afflictions arise due to ignorance; and also, pure sensations of suffering other than the fully ripened ones arise, etc. Complete purity is the wisdom of perfect purity's individual discernment. The Bhagavan Tathagata should be known as the King of Sensation, Immeasurable Life. Action is the action that grows only through the eight times. Thus, complete purity is the wisdom of accomplishing the activity of complete purity. The Bhagavan Tathagata is the King of Action who completely accomplishes all meanings. Noble lady, the sphere of light, thus it was said. Why is it light? Because the Bodhicitta illuminates all things, and to open the door of manifestation, like the realm of space is the source of Dharma, the mother's womb and pores, etc. The solid sphere is that, having made that Bodhicitta the cause, the body's cause causes the form to become large and vast. The soft sphere is that the Bodhicitta gathers. The warm fire element is that the Bodhicitta ripens it, making it stable in a way that it does not leak. The moving wind element is that from the Bodhicitta itself, the limbs separate and cause the body to move. Those are also connected in sequence to the Free Mother of the Space Sphere, the Eye Mother, Mamaki, White Robe, and the Samaya Tara. Thus, from the seed Bodhicitta, the inner body mandala and the secret Bodhicitta mandala manifestly arise. Seeing oneself and all sentient beings manifestly accomplished as the mandala of deities, from the mandala arises the mandala. Just as others see samsara, the yogi should see the mandala arising from the mandala. Now, regarding the arising of the six faculties and the six objects, the mind faculty is spoken of separately, and the other five are spoken of simultaneously. That is, the intermediate state of existence, which is the object of inverted clinging, ceases, and at the same time, the consciousness that is all seeds