English
It should be examined whether it is forged or not. Furthermore, taking the phrase "the hero who is separated from the moon" as a source of confusion, do not misunderstand that the six Thubpas are the one hero separated from the consort, thinking that only Akshobhya is used as a crown ornament as the lord of the family. In the Light Sequence, if one considers the meditation of yogis with the same mudra, the blessing of the crown ornament was not mentioned for the sake of the six Thubpa emanation bodies. Taking this quote as a source of confusion, even when meditating on deities with elaborate mudras here, it is very wrong to think that there is no crown ornament of the six Thubpas. In the eighth chapter that will be explained, it says: "Having forty-two limbs, that itself is the nature of the limbs, the forty-two limbs transform into three, the chief of those who have it is the same as the victorious one, the light of twelve sixes blazes." Because it contradicts the meaning of what was said. In short, for the deity of any family, the lord of the family is in the center, and the five Tathagata families are used as crown ornaments. It should be known that whoever goes to the center, Akshobhya will appear in its place. The mantra of blessing is: Om. In the fontanel at the crown of the head, light radiates from the white Om syllable residing on the lunar mandala, urging the mind-vow continuum of all Tathagatas. The lord of body blessing blesses inseparably with the body of all Tathagatas. As a sign of blessing, from the melting light mass of the Om syllable at the crown of the head, visualize the body Vajra Vairocana Buddha, white in color, holding a wheel, with a complete body color, and touch the forehead with the vajra mudra, reciting: Oṃ sarva tathāgata mahākāya vajra svabhāva ātmako'haṃ (藏文，梵文天城体：，梵文罗马拟音：oṃ sarva tathāgata mahākāya vajra svabhāva ātmako'haṃ，汉语字面意思：Om, all Tathagatas, great body, vajra, nature, I am), and generate the pride of being the nature of the body of all Tathagatas. Similarly, the Ah on the lotus at the throat, the Hum on the sun at the heart, the light rays of the blue Swa and green Ha residing on each of the lunar seats on the right and left sides of the navel are emitted and withdrawn. Know the method of visualizing the deities of body, speech, mind, qualities, and activities in order, and touch the throat with the vajra mudra, reciting: Oṃ sarva tathāgata mahāvāka vajra sva
Chinese
念诵“Bha va atma ko 'ham”。 像这样，要以我是或我是所有如来语的自性而生起我慢。 金刚手印触于心间，念诵“嗡 萨瓦 达塔嘎达 玛哈 चित्त 班杂 巴瓦 阿特玛 阔 昂 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡，一切，如来，大，心，金刚，存在，自性，我)”。 像这样，要以我是或我是所有如来意的自性而生起我慢。 金刚手印触于脐轮的右边，念诵“嗡 萨瓦 达塔嘎达 玛哈 阿努拉嘎 嘎纳 班杂 斯瓦巴瓦 阿特玛 阔 昂 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡，一切，如来，大，爱，群体，金刚，自性，我)”。 像这样，要以我是或我是所有如来功德的自性而生起我慢。 金刚手印触于脐轮的左边，念诵“嗡 萨瓦 达塔嘎达 玛哈 布杂 班杂 斯瓦巴瓦 阿特玛 阔 昂 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡，一切，如来，大，供养，金刚，自性，我)”。 像这样，要以我是或我是所有如来事业的自性而生起我慢。 像这样，虽然说了十一个支分，但实际上功德和事业是身语意的伴随品。 在修道方面，观想智慧萨埵和五部灌顶本尊以及三个加持本尊，总共观想九个增上的本尊。 那么，灌顶本尊和加持本尊都是五部，有什么区别呢？ 灌顶本尊是净化所应净化的八识聚，或者说烦恼我执垢染，以净化它们的五智之水流净化后的象征，是五部头饰本尊。 加持本尊是身语意三者，是本尊的身语意三者，或者是它们的功德事业等五者，作为加持的象征，在身体的五个部位有五个字，显现为五部如来。 此外，灌顶本尊的主尊和加持的身本尊都在头顶观想，那么没有处所的差别吗？ 灌顶本尊的主尊是在头顶观想，而身本尊是在脑髓的颅腔内观想，因此处所不同。 灌顶本尊毗卢遮那佛和加持的身本尊，毗卢遮那佛都是白色持法轮，相同吗？ 它们不相同，灌顶本尊是以五智之水流充满身体后，剩余的残渣所化现的五部。
English
Saying, "Bhava atmako 'ham." Like that, one should generate pride, thinking, "I am, or I am the nature of the speech of all the Tathagatas." Touching the vajra mudra to the heart, recite, "Om sarva tathagata maha citta vajra pabhava atmako 'ham." Like that, one should generate pride, thinking, "I am, or I am the nature of the mind of all the Tathagatas." Touching the vajra mudra to the right of the navel, recite, "Om sarva tathagata maha anuraga gana vajra svabhava atmako 'ham." Like that, one should generate pride, thinking, "I am, or I am the nature of the qualities of all the Tathagatas." Touching the vajra mudra to the left of the navel, recite, "Om sarva tathagata maha puja vajra svabhava atmako 'ham." Like that, one should generate pride, thinking, "I am, or I am the nature of the activities of all the Tathagatas." Although eleven branches are explained like that, in reality, qualities and activities are concomitant with body, speech, and mind. In terms of the path of meditation, it is said that one should meditate on the wisdom being, the five empowerment deities, and the three blessing deities, making a total of nine additional deities. Well, if both the empowerment deities and the blessing deities are of the five families, what is the difference? The empowerment deities are a symbol of purifying the eight aggregates of consciousness to be purified, or the defilement of self-grasping of afflictions, purified by the stream of the five wisdoms that purify them, and are the five crown deities of the families. The blessing deities are the three of body, speech, and mind, the three of the deity's body, speech, and mind, or the five including their qualities and activities, as a symbol of blessing, there are five syllables in the five places of the body, appearing as the five Tathagata families. Furthermore, if both the main deity of the empowerment deities and the body deity of the blessing are meditated on at the crown of the head, is there no difference in location? The main deity of the empowerment deities is meditated on at the crown of the head, but the body deity is meditated on inside the skull of the brain, so the locations are different. Are the empowerment deity Vairochana and the blessing body deity both the white Vairochana holding a wheel the same? They are not the same. The empowerment deity is the five families manifested from the residue left over after the body has been filled with the stream of the five wisdoms.
Chinese
是的，具有化身的装束。加持之神是所有如来的身语意，或者具有功德事业自性的三族或五族，具有报身的装束。像这样不理解的人们，有些人将无上瑜伽部的五部头饰之神作为头饰，有些人将头饰之神做成父母双运，有些人将内续部的五族做成没有佛母的头饰，虽然显现，但这些全部都不合理。如果像前者那样，就会变成瑜伽散乱的过失。如果像后两者那样，就会破坏观修千辐轮坛城和两万四千轮坛城的仪轨。在头饰上又观想头饰，在头饰上又观想头饰，在头饰上又观想头饰，就会变得多余。这些方式在新旧密续的经释和口诀的任何根本来源中都没有说过。又有些人说，头饰的五部神和加持的五部神，本体是一个还是不同？本体是智慧自显的神，所以从一和异的边解脱。处所和形相不同的方式，前面已经说过了。又问智慧萨埵和意之神，是一个还是不同？处所不同，智慧萨埵观想在心间命脉脉道的门处，意之神观想在胸间心的外面。形相也不同，智慧萨埵和根本神相同，但舍弃了装饰和装束，手印相似但不执持。意之神无论根本神是谁，意之神都是金刚不动佛，身色蓝色，手持金刚和吽字。本体是从一和异中解脱的方式，前面已经说过了。总之，增上的神有九位，加上根本神就是十位。要知道所有的神都是显现而无自性，如同镜中的影像或水中的月亮。第三是加持的功德。念诵“德让”时，如五种智慧的河流般融入，灌顶之神变得明亮，加持之神变得炽燃。或者说。
English
Yes, it has the appearance of a Nirmanakaya. The deities of blessing are the three or five families that are the nature of the body, speech, and mind, or the qualities and activities of all the Tathagatas, and have the appearance of a Sambhogakaya. Those who do not understand in this way, some make the five families of the supreme yoga deities as head ornaments, some make the head ornament deities as embracing father and mother, and some make the five families of the inner tantra tradition as head ornaments without mothers. Although they appear, all of these are completely unreasonable. If it is like the former, it will become the fault of wandering yoga. If it is like the latter two, the system of meditating on the mandala of a thousand spokes and the mandala of twenty-four thousand will also be destroyed. If one meditates on a head ornament on a head ornament, and a head ornament on a head ornament, it will become excessive. These methods are not mentioned in any of the root sources of the tantras, commentaries, and oral instructions of the new and old tantras. Furthermore, some say, are the five families of head ornament deities and the five families of blessing deities the same or different in essence? The essence is the self-manifesting deity of wisdom, so it is liberated from the extremes of one and different. The manner of different places and forms has already been explained. Again, are the wisdom being and the mind deity the same or different? The places are different. The wisdom being is meditated on inside the heart, at the door of the life-force channel, and the mind deity is meditated on outside the heart, inside the chest. The forms are also different. The wisdom being is the same as whatever the root deity is in general, but without ornaments and attire. The hand gestures are similar to holding, but not actually holding. The mind deity, whatever the root deity is, the mind deity is Vajra Akshobhya, with a blue body, holding a vajra marked with HUM. The manner in which the essence is liberated from one and different has already been explained. In short, there are nine additional deities. With the root deity, there are ten. All the deities should be understood as appearing but without inherent existence, like a reflection in a mirror or the moon in water. Third is the quality of blessing. By saying "Drang," it becomes absorbed like a stream of the five wisdoms. The empowerment deity becomes clear. The blessing deity becomes blazing. Or,
Chinese
我融入五种姓佛。身语意之佛明晰显现。功德事业之佛炽燃增盛。总义第三，自性语之坛城有三：语五之体性，业，及种类。第一有五：计数。意义之语。正直。埃玛霍（藏文：ཨེ་མ་ཧོཿ，梵文天城体：अहो，梵文罗马拟音：aho，汉语字面意思：稀有），是说无生意义之语。奇妙之法，是说语胜于其他而特殊。圆满正等觉五身佛的一切语之自性，是超越显现之声音、安立之名、表达之词和文字等一切，因此是意义之语。不可言说之本身成为一切所说之基础，因此各种声音和词之意义清晰显现。词之语。正直。如来之意义之语唯一，即是语之坛城，清晰象征一切所说之词。语是声之支分十二，或者于六道众生各自之境，语声支分六十、六十，即三百六十等不可思议，对所化众生普遍，声音、名、词各自显现的一切，也无一不以一词象征一义，因此是语之印之最胜。明智之语。正直。一切续部之最胜，是佛父佛母双运，因此幻化网续秘密藏心此本身，从修持中没有分别念烦恼之刺痛，因此是具有安乐之语的意义显现，也是对轮回涅槃的一切声音语言没有执着。因此，如莲花处于污泥中，却不被污泥的过失所染一样，处于这种状态，解脱是涅槃之法，趋向解脱之境是道之法，与一切烦恼相伴随是轮回之法。此外，无论如何表达被众生心续所摄持和未摄持的声音语言，都不会被相的过失所染污，因此是语之最胜，是明智加持之语。金刚之语。正直。高乘是密咒，低乘是相等等一切，以及邪谬之外道常断见，和六道众生无余