English
With intense pride, severing the demoness of ignorance, for this purpose; with the pride of the five heroic syllables of the vajra fingers, uprooting self-grasping, for this purpose; with the pride of Rudra to be slain, completely cutting off the three poisons, because it possesses this necessity. Therefore, it is slain by the hand gesture with the aspect of possessing five prides. What samadhi of slaying should be meditated upon? Meditate on severing the demoness of the breath of ignorance by splitting the body of the one to be slain with the clearly visible sharp sword of Manjushri. Meditate on burning the three pairs of seeds and sleep located in the four main veins of the heart, tightly grasped by the heart, with the light rays of the five heroes of the vajra fingers, transforming into Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽), thereby completely purifying. Therefore, the consciousness of the one to be slain transforms into six Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) syllables, completely purifying the six seeds of birth in samsara along with their habitual tendencies. These six Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) syllables also do not go beyond the oneness of the wisdom of self-awareness, or because of the oneness of dharmata, meditate on transforming into one white Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) syllable. Outwardly, this means that the body of the one to be slain is separated from breath, and his citta actually appears; inwardly, it means that the demoness of grasping and being grasped is severed by the wisdom of hearing and thinking, and self-grasping is uprooted by the wisdom of realizing selflessness. This is called slaying consciousness in dharmata. Having dissolved into the expanse, the mudra blazes. Therefore, after that, visualize this white Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) syllable, from oneself as the deity Vajrasattva, when the father and mother are in union, it is inhaled through the left nostril, filling the crown of the head, passing through the shape of the body. The purified life is taken out from the vajra path, falling into the space of the consort, meditate on dissolving into the secret expanse. This is called slaying consciousness in the space of the consort. After that, the speech syllable Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) in the space of the consort completely transforms, from the heart into one blazing with the light of the vajra mudra. Transformed into a body, radiant and majestic with light rays. Therefore, the vajra also completely transforms, becoming a complete body, transforming into one subtle body of Vajrasattva. This also does not abandon the five poisons, purified in its own place, therefore enjoying in the non-duality of samsara and nirvana, therefore it is the complete enjoyment body with marks and signs, radiating five-colored light rays, extremely majestic.
Chinese
具有。顶髻尊胜佛母观修。因此，在金刚萨埵的头顶上，观想象征着从轮回中彻底解脱的部主不动佛，颜色饱满。这被称为将金刚萨埵安置在圆满的地位。也将金刚萨埵置于阿字所生的月轮之上，由扬字所生的风轮托起，念诵：阿扬 斯帕拉纳 帕特。以此将三世诸佛的住所，色究竟天，抛掷到色究竟天。在色究竟天中，金刚萨埵与父母正在交合的虚空中融合，从而获得灌顶，清净业障。念诵：吽 班匝 德热 穆 达 达度 效瓦热。因此，确定种姓之子金刚萨埵化为父母之身。通过帕特 扎从外面取出，观想父母的粗大身体，圆满具足相好，合二为一，安住在那个地方。虽然这在正文中没有明确说明，但却暗示了这一点。如《道次第》中说：如来加持故，亦复灌顶为佛子。又如《光明疏》中说：识蕴生为天，灌顶而抛掷，亦将圆满智慧聚。又如《释论·现观》中说：亦当抛掷于色究竟天。如是说。这被称为将意识安置于色究竟天。然后，如同真实一般，在血肉骨骼的集合上刻画，在尸陀林中进行布施，或者供养三毒等，观想使坛城中的诸神欢喜。这被称为将血肉骨骼的集合安置于尸陀林供养布施中。为了什么目的而安置呢？奇哉恶趣解脱之方便。因此，这种特殊的安置方法，因为不为自己积聚业障，也不给他人带来痛苦，所以是奇妙的。并且，因为揭示了造作恶业而堕入恶道的因，以及七种共同的敌人等等，以及堕入三恶道，即所有这十个领域，也是从痛苦中解脱出来的特殊方法，所以没有比这更殊胜的了。第三，关于结合安置，阐述消除争论：本来没有。那里存在着。也就是，前面在嘎字中是结合，在达字中是安置的词
English
It is possessed. Meditate on Ushnishavijaya. Therefore, on the crown of Vajrasattva's head, meditate on Akshobhya, the lord of the family, representing complete victory over samsara, with full color. This is called placing Vajrasattva on the ground of complete qualities. Also, place that Vajrasattva on top of the lunar mandala born from the letter A, and lift it with the wind mandala born from the letter Yam. Recite: A Yam Spharana Phat. By this, cast the dwelling place of all the Buddhas of the three times, Akanishta, into the Akanishta realm. In Akanishta, Vajrasattva merges into the space where the father and mother are in union, and from that, empowerment is received and obscurations are purified. Recite: Hūṃ Vajra Dhṛk Muṃ Dhā Dhū Śvarī. Therefore, the son of definite lineage, Vajrasattva, transforms into the body of the father and mother. By Phat Jāḥ, draw them out, and meditate on the father and mother's gross body, complete with marks and signs, becoming one and residing in that place. Although this is not explicitly stated in the text, it is implied. As it says in the Lamrim: "From the blessings of the Tathagata, empowerment is also bestowed as a son of the Victorious Ones." And as it says in the Gsal Bkra: "Consciousness is generated as a deity, empowerment is bestowed and cast, and the assembly of wisdom will also be perfected." And as it says in the commentary on the Abhisamayalankara: "One should also cast into Akanishta." Thus it is said. This is called placing consciousness in Akanishta. Then, as if it were real, carve into the collection of flesh, blood, and bones, and offer it in the charnel ground, or offer the three poisons, etc., and meditate on pleasing the deities of the mandala. This is called placing the collection of flesh, blood, and bones in the charnel ground as an offering and generosity. For what purpose is it placed? Wondrous means of liberation from bad migrations. Therefore, this special method of placement is wonderful because it does not accumulate obscurations for oneself and does not cause suffering to others. And because it reveals the cause of going to bad places by practicing bad deeds, and the seven common enemies, etc., and falling into the three bad migrations, that is, all ten fields, it is also a special method of liberation from suffering, so there is nothing more excellent than this. Third, regarding the combination and placement, explaining the elimination of disputes: From the beginning, there is not. It exists there. That is, in the previous Ga, it is combination, and in Da, it is the word for placement.", "seed_syllables_and_mantras": [ { "sanskrit_devanagari": "अयंस ्फर ण फट", "sanskrit_roman": "ayam spharaṇa phaṭ", "chinese": "阿 扬 斯帕拉纳 帕特
Chinese
对于这些，有些人说，结合的异熟果是腐烂泥潭的地狱，以及同类因的果报是投生于子宫的生命；解脱的异熟果是复活地狱，以及同类因的果报是投生为业力罗刹，如果说这些会导致堕入邪道，那么，如果被烦恼所控制，以普通的方式行淫，以及伤害或教唆伤害众生的生命，那样的果报当然是有过失的，但在这里没有过失。因为，本来无生即是如是性。因此，基之自性显现，本来从一开始就没有生，证悟到胜义谛的实相，以知因之相的见解，仅仅证悟如是性；以缘起之相，通过禅定来修持，如幻显现如眼翳。因此，在世俗谛中，如幻显现也像例子中眼翳见到毛发一样，认识到这一点就如同解脱一样。认识到一切显现都如眼翳一般，即使做了结合和解脱的一切行为，连微尘许也没有做。因此，即使为了成就二种成就，做了嘎纳（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）结合和达纳（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）解脱的一切行为，也没有做普通结合和解脱的微尘许的部分，因此，显示了没有被结合和解脱的过失所染污。第二，显示了使用物品的成就，这有两方面：显示成就产生的因或基础，以及显示获得成就的方法。第一，显示成就产生的因或基础是：瑜伽……无分别。那里有这样的话：瑜伽、持咒者、成就。因此，总基法性自性的瑜伽，显现的道之瑜伽，任运成就的果之瑜伽，这三种之中，道的瑜伽有两种：生起次第有相的，手印的瑜伽；以及圆满次第无相的，智慧的瑜伽。其中，这个续部是不分别手印和智慧二者而宣说的道的瑜伽。咒语是为了救护心意和加持，而观修本尊的行为。
English
Regarding these, some say that the maturation result of union is the hell of rotten mud, and the result of the corresponding cause is being born as a life in the womb; the maturation result of liberation is the reviving hell, and the result of the corresponding cause is being born as a karma Rakshasa. If it is said that these will lead to falling into the wrong path, then, if one is controlled by afflictions and engages in sexual activity in an ordinary way, and harms or instigates harm to the lives of sentient beings, such a result is certainly faulty, but here there is no fault. Because, originally unborn is the suchness. Therefore, the appearance of the base nature, which is unborn from the very beginning, realizing the truth of the ultimate truth, with the view of knowing the characteristic of the cause, only realizing suchness; with the characteristic of entering conditions, practicing through samadhi, illusory appearance like eye disease. Therefore, in the relative truth, the illusory appearance is also like seeing hair with eye disease in the example, recognizing this is like liberation. Knowing that all appearances are like eye disease, even if all actions of union and liberation are done, not even a particle is done. Therefore, even if for the sake of accomplishing the two siddhis, all actions of gana (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) union and tana (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) liberation are done, not even a particle of ordinary union and liberation is done, therefore, it is shown that it is not stained by the fault of union and liberation. Second, showing the accomplishment of using objects, there are two aspects: showing the cause or basis of the arising of accomplishment, and showing the method of obtaining accomplishment. First, showing the cause or basis of the arising of accomplishment is: Yoga...inseparability. There it says: Yoga, mantra holder, accomplishment. Therefore, the yoga of the general base dharmata nature, the yoga of the path that manifests, the yoga of the spontaneously accomplished result, among these three, there are two yogas of the path: the yoga of the generation stage with signs, the mudra yoga; and the yoga of the completion stage without signs, the wisdom yoga. Among them, this tantra is the yoga of the path that teaches without separating the two, mudra and wisdom. Mantra is the act of meditating on the deity for the sake of protecting the mind and blessing.
Chinese
因此，持有它是瑜伽的现量，非常持有它是自证的现量。如果持有它有什么必要呢？会获得共同和殊胜的两种成就。如果成就从哪个基础产生呢？平等圆满任运而住。意思是说，轮回涅槃的一切法平等圆满于身和智慧是任运成就的见解。安住于此并且不散乱是无修的修。行持对什么也没有阻碍。意思是说，以见解为力量，不被习气所染污，因为没有能修所修修道三者的执着，所以，不取不舍的行持什么也没有阻碍地行持是普贤行持的特点，一切本来无别。意思是说，像这样，见修行为三者一切从原始以来就无别地证悟，产生殊胜和共同的成就是果，或者说，一切事物从原始以来就安住于显空二无别的意义上，究竟通达是果。第二，指示获得成就的方法是：支分等，坛城修。那里有这样的话：支分根识一切。意思是说，五支、五根和八识聚都知晓为自知自显。异熟知为嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）。意思是说，那些不是自生的分别念的形象，以嗡字为代表，观想为五种智慧本身来知晓。于圆满的坛城本身中修。意思是说，以它为代表的身和五种智慧不间断的能量，在完全圆满的果位五部等本尊父的坛城本身中修，或者，又修忿怒的坛城。意思是说，从寂静中分离出来，或者修忿怒的五部忿怒本尊的坛城。色声香味触等。意思是说，同样，色、声、香、味、触等对境的分别念一切。异熟知为穆（藏文：མཱུཾ，梵文天城体：मु，梵文罗马拟音：muṃ，汉语字面意思：穆）。意思是说，不是自生的形象，以穆字为代表，观想为平等性之法界本身来知晓。于佛母的坛城本身中修。