English
There is no obstacle. If, as stated in other scriptures, prostrations are also made at this time, there is no contradiction if it is seized by the thought of equality. Regarding the intention of offering, three modes appear in the Great Yoga Tantra. One of them is that the gods of transformation and joy manifest themselves as the main deity in the manner of enjoying pleasures, and from the hearts of the gods, emanate goddesses of desirable qualities, and let them offer to their own mandala through various offerings, thinking and offering in this way. The second is to think that all ten directions are pure Buddha-fields, as it says from the time of the offering of the great mudra of offering samadhi. In the play of great enjoyment and adornment, great offerings continuously and naturally abide, or through the boundless gates of samadhi, offer inconceivable clouds of Samantabhadra's offerings by means of transformation, in the manner of gods playing with gods. The third is somewhat similar to the ways of the outsiders. At the time of offering, one focuses on oneself and the mandala of the deity as two, and performs prostrations, offerings, praises, confessions, requests for granting accomplishments, and prayers, etc. In reality, these are merely illusions of the mind, and because one realizes that the nature is inseparable, it will not become the way of the outsiders. Therefore, these three types of focus should be applied as they suit one's mind. Regarding offerings, one should also understand the mudra offering mentioned in this tantra itself, as well as the samadhi offering of the great mudra of offering, the offering of liberation, the offering of union, the offering of nectar of samaya substances during union, the offering of the five desirable qualities, and the offering or praise of the song of wisdom mudra. Among them, this praise also appears in the Garland of Precious Methods of Accomplishment, saying that it should be done first, even so, praise and prostration are like water and milk mixed together, so there is no contradiction. The tantra says that after the Buddha's deeds were completed, he sang a song of great joy, and also from the general way of secret mantras, praise is mostly done at the end, so it should be done that way, my lama said.
Chinese
是。虽然念诵的方式没有比这个传承更清楚地说明，但如“誓言真言和手印，不退失，知晓且具备资具”这样，以及“以真言和手印极坚固，将变成极大的殊胜成就”这样说。在誓言的章节中也说：“真言和手印不断绝”，因此，念诵也是应该做的。其方式是在念诵的时候，观想誓言的坛城和智慧的坛城这两个。这是中部学派的说法。我们的上师是虚空界无边无际的佛刹和有情众生，是摄受的对象。我的三摩地坛城是摄受之处，这样说。有些人说，即使在主尊的三摩地和眷属的坛城中进行摄受，诸佛也没有自性的差别，所以一切都是一样的。总之，无论如何念诵，因为是法的印契，所以会变成令诸神欢喜的方法，没有见到与观想相违的过失。意义深远而广大的，我认为是上师的论典本身。外道的论典中所说的，这里就不说了。现在稍微说一下各个密咒的意义，首先是建造宫殿的密咒，一般是通过法界真言、供云真言和轮字的字来建造的，顶髻的精华也包含在轮字中。这里是轮字的字和法界的真言。吽 班匝 德热格等真言是金刚持和胜者的胜者，宝持和贪大表示，慧持，这些的意义在前面五部的章节中已经说过了。哞 达度 舍等，哞是摩诃，即自性空，自性的解脱。朗是洛扎那，即眼。芒是玛玛格，即自性母。邦是班达，即白母。当是达热，即度母。头上的圆点是菩提心。
English
Yes. Although the method of recitation is not stated more clearly than in this lineage, it is said, such as, "The samaya mantra and mudras, not degenerating, knowing and possessing the equipment," and "If the mantra and mudras are extremely firm, they will become great and wonderful accomplishments." Also, in the section on samaya, it is said, "The mantra and mudras are not interrupted," therefore, recitation should also be done. The method is to visualize the mandala of samaya and the mandala of wisdom as two during the recitation. This is the saying of the Central School. Our guru is the Buddha-fields of the endless expanse of space and the sentient beings, which are the objects of gathering and dispersing. My samadhi mandala is the place of gathering and dispersing, so it is said. Some say that even if gathering and dispersing are done in the samadhi of the main deity and the mandalas of the retinue, there is no difference in nature among the Buddhas, so everything is the same. In short, no matter how the recitation is done, because it is the dharma mudra, it will become a method of pleasing the deities, and no fault of contradicting the visualization is seen. The meaning is profound and vast, and I think it is the guru's treatise itself. What is said in the treatises of the outsiders is not mentioned here. Now, I will briefly explain the meaning of each mantra. First, the mantra for building the palace is generally built through the dharma realm mantra, the offering cloud mantra, and the letters of the wheel. The essence of the crown also includes the letters of the wheel. Here are the letters of the wheel and the mantra of the dharma realm. The mantra Hum Vajra Dhrik, etc., are Vajradhara and the Victor of Victors, the Holder of Jewels and the Great Attachment, the Holder of Wisdom. The meaning of these has already been explained in the previous section on the five families. Mum Dhatu Shva, etc., Mum is Moksha, which is the emptiness of self-nature, the liberation of self-nature. Lam is Lochana, which is the eye. Mam is Mamaki, which is the self-nature mother. Pam is Pandara, which is the white mother. Tam is Tara, which is Tara. The head circles are the bodhicitta.
Chinese
滴界，即种子的意思。对其他也应同样理解。陀睹夏瓦日是界之自在母。名为嗔怒喜母等是嗔怒喜母、愚痴喜母、贪欲喜母、金刚喜母，以使嗔怒等部类的主尊们欢喜故，是嗔怒喜母等。另一方面，无二之大智慧，即以三毒金刚之语所说，其即是喜母，因为不是智慧之故。如《密集金刚》中所说：从无二法之智慧中，外为我慢愚昧，于彼互相接触者，名为嗔怒。自性贪欲皆执着，此智慧即金刚。愚痴嗔怒贪欲和金刚，恒常与喜母相合。如是说。名为星嘿ra札雅等是勇士们的秘密咒语，其中星是地的种子。同样，创是珍宝的。舍利是莲花的。增是胜利的种子。咒语的意义是地的国王，空性的精华，莲花之手，名为胜利之手，与四勇士的意义和如前所说一样结合。吽 啦夏 萨玛雅 斯瓦哈等是四境之明妃们的心髓，其中与四部和，内之四明妃和，结合之四手印等结合而显示四明妃的自性，其中吽 创 舍利 阿 四个是四部的意义。啦夏 玛类 给日底 尼日底 四个是内之四天女，即娇女是贪欲之境，花鬘是拥抱，歌是欢喜，舞是行动。萨玛雅 斯瓦哈等是结合之四手印，即萨玛雅 斯瓦哈是明妃催促，即时间已到或者说誓言母。萨玛雅 吼 是给予回答，即是时候了或者说以誓言而欢喜。ra郭 额航 是接近催促，即我贪着。ra嘎雅 弥 是给予回答，即应贪着。此四者也与内之四菩萨的四愿入起住结合，是四天女的自
English
Thigle means seed. It should be understood similarly for others. Dhatu Ishvari is the mistress of the realm. Those such as Dvesarati are the wrathful delight, the deluded delight, the desirous delight, the vajra delight. Because they please the chief ones of the wrathful kind, they are the wrathful delight and so on. In one aspect, the great non-dual wisdom itself is expressed by the term 'three poisons vajra'. That itself is the delight, because it is not wisdom. As it is said in the Guhyasamaja: "From the wisdom of non-dual dharma, outwardly arise pride and delusion. The mutual contact with that is taught as wrath. The characteristic of desire is clinging. This wisdom is vajra. Ignorance, wrath, desire, and vajra, always combine with delight." Like that it is said. Those such as Simhirajaya are the secret mantras of the heroes. Among them, Sim is the seed of earth. Similarly, Tram is of jewel. Hrih is of lotus. Jim is the seed of victory. The meaning of the mantra is the king of earth, the essence of emptiness, the hand of lotus, called the victorious hand. Combine it with the meaning of the four heroes as explained before. Hum Lasya Samaya Tvam, and so on, are the essence of the four consorts of the four realms. In that, by combining with the four families, the four inner consorts, and the four gestures of union, it shows the nature of the four consorts. In that also, the four Hum Tram Hrih Ah are the meaning of the four families. The four Lasya Male Girti Nirti are the four inner goddesses. That is, the charming woman is the object of desire, the garland is embracing, the song is being delighted, the dance is being moved. Samaya Tvam and so on are the four gestures of union. That is, Samaya Tvam is the consort urging, meaning 'the time has come' or 'oath mother'. Samaya Hoh is giving the answer, meaning 'it is time' or 'please with the oath'. Rago 'ham is closely urging, meaning 'I am attached'. Ragaya Mi is giving the answer, meaning 'should be attached'. These four are also combined with the four aspirations, entry, rising, and abiding of the four inner Bodhisattvas, and are the nature of the four goddesses.
Chinese
请善加应用。所谓“麦达ra呢 梭哈”等是诸位有情勇士的心咒。其中，“麦西”是大慈爱的精华。“特林”是消除障碍的精华。“吽”是菩提心的精华。“穆”是解脱的精华。其余的都是诸位有情的心咒，也应如前所述善加应用。所谓“扎 杜贝 扎贝夏亚”等是四时四位明妃的秘密真言。这也以四种差遣手印、四时之神女和四种结合的程度来阐释。其中，扎 吽 班 霍 四者是四种手印：即摄持、拥抱、束缚和欢喜。度贝 布贝 德巴 根德 四者是四位神女：即菩提心之散布、降临、显明和触及。扎贝夏 阿贝夏 索吉呢 资达 称为四种结合的程度：即进入、降临、安乐和散布。这四者应结合为四位神女的自性。所谓“吽 亚曼达 哲 啪特”等四位忿怒尊的精华如前所述。所谓“嗡 班匝 玛哈 达ra 卓达 希瓦热 匝勒呢 吽 啪特”等是诸位忿怒母的心咒。应结合为大金刚持之忿怒母大自在母炽燃母等。所谓“吽 吽 吽”是智慧的精华。“班匝资达”是金刚心，是普贤王如来的精华和心咒。“阿 阿 阿”是法界之精华。“班则 巴扎 萨玛曼达”是金刚普贤母，应如是结合。所谓“嗡 牟尼 哲 梭哈”等是诸位能仁的心咒。其中，“嗡”和“梭哈”是心咒的开头和结尾。其中，“嗡”是殊胜的心咒，是以秘密真言来敬礼。“梭哈”是安住于基础，如安住于不坏之基础和增长之基础等。所谓“牟尼”是具有不语等苦行的能仁。 “哲”是罗刹的精华，是非天等寂静者的精华。“吽 准”是人等贪欲者的
English
Please apply it well. The mantras such as "Mai dhara ni Svaha" are the mantras of the brave beings of power. Among them, "Mai shi" is the essence of great love. "Thlim" is the essence of eliminating obscurations. "Hum" is the essence of the mind of enlightenment. "Mum" is the essence of liberation. The rest are the secret mantras of the brave beings, and they should be applied as previously explained. The mantras such as "Ja dhu pe pra be shaya" are the secret mantras of the four consorts of the four times. This is also explained by combining the four mudras of sending and receiving, the four goddesses of the four times, and the four degrees of union. Among them, Ja Hum Bam Hoh are the four mudras: holding, embracing, binding, and pleasing. Dhu pe pushpe dipa gandhe are the four goddesses: the spreading, descending, clarifying, and touching of the mind of enlightenment. Pra besha a besha su ki ni tsi ta are called the four degrees of union: entering, descending, bliss, and spreading. These four should be combined as the nature of the four goddesses. The essence of the four wrathful deities, such as "Hum Yamantakrita Phat," is as previously explained. The mantras of the wrathful mothers, such as "Om Vajra Maha Dhara Krodhishvari Jali ni Hum Phat," should be combined as the wrathful mother of the great Vajradhara, the great powerful mother, the blazing mother, and so on. "Hum Hum Hum" is the essence of wisdom. "Vajra Chitta" is the Vajra Mind, the essence and mantra of Samantabhadra. "A A A" is the essence of the Dharmadhatu. "Vajri Bhadra Samamanta" is Vajra Samantabhadri, and it should be combined accordingly. The mantras of the Thubpas, such as "Om Muni Krim Svaha," are among them. "Om" and "Svaha" are the beginning and end of the mantra. Among them, "Om" is the supreme mantra, which is to pay homage with secret mantras. "Svaha" is to abide in the foundation, such as abiding in the indestructible foundation and the increasing foundation. "Muni" is the Thubpa who possesses the asceticism of not speaking, etc. "Krim" is the essence of the Rakshasas, the essence of the peaceful ones such as the Asuras. "Hum Trum" is the essence of those who are attached to desire, such as humans.