English
Regarding the practice of the three *tsom-bu* (groups), it is necessary to examine the scriptures. Here, some people wonder whether there are differences between the one *tsom-bu*, the three *tsom-bu*, and the five *tsom-bu*. According to the latter, the scriptures clearly state that there are differences. As it says: "Having transformed into non-duality, the great *mudra*, the result of the one is vast. The *vidyadhara* will obtain the supreme *siddhi*." Thus, the result of the three *tsom-bu* is spontaneous accomplishment, and the essence of achieving the supreme *siddhi*. The result of the five *tsom-bu* is said to be the five *kayas*. Therefore, it is said. If the results are said to have differences, but the cause (i.e., the *tsom-bu*) has no difference, then what is the use? Some argue: The result, which is a phenomenon, should not change according to the change of the cause, because in the absence of a difference in the cause, a differentiated result is identified. The first part of this argument we acknowledge, and the second part is established as it is stated in the scriptures. If there is no difference in the cause, but a differentiated result is identified, then the result should not change according to the change of the cause. If you accept this, then the cause is negated, and the result is also negated. Furthermore, if the three *tsom-bu* have differences, then "In the Vajra family, all mandalas," thus, the main deity of the one *tsom-bu*, and "The nature of mind itself," thus, the main deity of the three *tsom-bu*, and "The five mandalas," thus, the main deity of the five *tsom-bu*, these three would become different in essence from Vajrasattva, because they have differences. This argument we acknowledge. If there is a difference, then the essence is not the same, this is pervasion. If you accept this, then the point that the main deity of the three *tsom-bu* is the same as Vajrasattva is refuted. The answer to this is: The *tsom-kyil* (group-mandala) to be meditated upon, depending on the number of deities, although there are slight differences, the essence of the deities is the same, so there is no difference, therefore the first fault is absent. If so, then the three differences of results that are spoken of would not change according to the change of the cause, because the essence of the cause (i.e., the three *tsom-bu*) is the same. This is not pervasive. Even for the same object of meditation, depending on the capacity of the individual who is the basis for the practitioner, and the order of learning the path, there are differences in the number, the clarity of the appearance, the expansion or contraction of the *tsom-bu* or mandala, etc. These are not differences of the object of meditation, but rather differences of the practitioner, therefore I think the latter fault is also absent. As it is also said in the Vajra Tantra: "It is combined with the manner of faith. The deity of the one *tsom-bu*."
Chinese
等等，因为这样说了。因此，由于修行者有差别，所以坛城也有差别，由于坛城有差别，所以果也有差别，是这样想的。还有，第四，在积聚会供的时候，五和五等等，坛城说了一次，在金刚部中全部是坛城。说了一次，如果说这两者是重复的。这不重复，因为这是场合和必要两个原因。也就是，场合是，第一个是亲近的时候。第二个是修的时候。必要也是，第一个是容易明白坛城的种类，因此有知道修的必要。第二个是，修了之后，以获得三种果位的次第和包括的方式，让未来的所化众生欢喜而进入，因此有这个必要。大成就的用品总共有五种。在基础上使用的方法是观察经文。特别是在元音和辅音上使用的方法是，一般来说，代表元音和辅音代表方便智慧和父母等等很多，但在这里代表结合和解脱。那就是在支分中说，这代表自性结合和解脱，禅定的结合和解脱，根境时结合和解脱，大方便的结合和解脱，显现出来的结合和解脱。这样有五种。第一种是，对于本来存在的自性的意义，以证悟它的智慧来结合就是结合。由此使无明完全清净就是解脱。第十九品中说，以平等和合来结合。第十八品中说，首先证悟自性，习惯和解脱。因为这样说了。第二种是，在生起次第的时候是所修的，并且成为它显现出来的助缘。那也是在方便索中说，识以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字来摄持。在色究竟天无上的胜妙处。本尊和本母，勇士和勇母们。以啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）字抛向结合的子宫。第三种是，一切显现都明观为身和智慧，因此从被安立为分别的集合中解脱。第十三品中说，根境时和明，菩提心是金刚的集合。第四种是，过去诸佛的
English
etc., because it is said so. Therefore, since there is a difference in the practitioner, there is a difference in the mandala, and since there is a difference in the mandala, there is also a difference in the fruit, it is thought so. Also, fourthly, in the context of accumulating the assembly, five and five, etc., the mandala is spoken once, and in the Vajra family, all are mandalas. If it is said that speaking once, these two are repeated. This is not repeated because of two reasons, occasion and necessity. That is, the occasion is, the first is the time of approaching. The second is the time of practice. The necessity is also, the first is to easily understand the types of mandalas, so there is a need to know how to meditate. The second is, after meditating, by means of obtaining the three stages of fruit in order, and including them, to make the future disciples happy and enter, so there is this necessity. Generally, there are five items for great accomplishment. The method of using the basis is to examine the scriptures. In particular, the method of using vowels and consonants is, in general, representing vowels and consonants represents skillful means, wisdom, and parents, etc., but here it represents union and liberation. That is, it is said in the limbs, this represents the union and liberation of self-nature, the union and liberation of samadhi, the union and liberation of sense objects and time, the union and liberation of great skillful means, and the union and liberation of manifestation. Thus, there are five types. The first is, for the meaning of the nature that has always existed, to unite with the wisdom of realizing it is union. By this, the complete purification of ignorance is liberation. In the nineteenth chapter it says, to unite with equality and harmony. In the eighteenth chapter it says, first realize self-nature, habituate and liberate. Because it is said so. The second is, at the time of the generation stage, it is the object of meditation and becomes a condition for its manifestation. That is also said in the Net of Means, consciousness is gathered and subdued by the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ). In the supreme and excellent place of Akanishta. The main deity and the consort, the heroes and the heroines. Throw them into the womb of union with the Phaṭ (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Chinese literal meaning: Phaṭ). The third is, all appearances are clearly seen as body and wisdom, therefore liberated from being established as a collection of thoughts. In the thirteenth chapter it says, sense objects, time and knowledge, Bodhicitta is the collection of Vajras. The fourth is, the past Buddhas'
Chinese
这是关于猛烈事业的意义。在《方便索》中说：过去，伟大的吉祥黑鲁嘎，屠杀了男子，在八个尸林中进行。将女子们结合起来，编织成辫子。这是方便的行持。如第十五品所示。最后，这是在会供修法时实际要使用的东西。那么，应该由什么样的依凭者来使用呢？有些人说，通过三摩地能够引诱和解脱，如果她们不愿意，也能遣返，具有这两种能力。这里指的是，如前所述的修行者的特征：“不退失，智慧极其丰富”，意思是具有了解原因、认识特征的智慧，并且不退失进入行为的十五支，习惯于显现的三摩地，并获得对风心的控制。正如在《娇姿经》中所说：“观行三摩地，联系而习惯。”因此，应该如何使用呢？按照经典，有三种方式。首先，在阿里的结合中也有三种，那么应该与哪一种结合的对象呢？“天女、龙女、恶种女”，意思是如果修行者的意念力量强大，那么前两种是真实的，而后者是人类的女儿，如果力量较小，那么三种都是人类的女儿。这些的区别在于，按照顺序，从名称的角度来说，被称为海螺女、不平等女、不完整女。从明点的角度来说，是具有月亮、具有太阳、以及两者都不具有的。从安乐的角度来说，是两者都安乐、他人安乐和自身安乐。从年龄的角度来说，是十二岁、十六岁和二十五岁。这些也在《娇姿经》中被解释为八种类型，如所说：“莲花女、海螺女、有纹女，母牛女和嫩枝女，独树、火触、杂交八种。”这些的特征也在其中说到：“柔软正直，腰长，上下匀称。肢体纤细柔滑，关节圆润。额头宽广，眉毛细长。眼睛细长，中心是乌 উৎপল（藏文：ཨུཏྤལ་，梵文天城体：उत्पल，梵文罗马拟音：utpala，汉语字面意思：青莲花）的颜色。嘴唇的宽度适中。身体有水、风、樟脑的香味。能够保守秘密，智慧和行为适中。具有信心，乐于相处，并且非常虔诚。应该在秘密的地方使用。”这些如果修行者的方便或意念力量较弱，那么因为依赖于名称的安乐，所以要区分种类，是善良的。
English
This is about the meaning of fierce activities. In the "Net of Means," it says: "In the past, the great glorious Heruka, slaughtered men and performed in eight charnel grounds. Combining the women, he braided them. This is the conduct of means." As shown in the fifteenth chapter. Finally, this is something to be actually used during the time of gathering and accomplishment. So, what kind of support should use it? Some say that through samadhi, one is able to attract and liberate, and if they are unwilling, one can also repel them, possessing both abilities. Here, it refers to the characteristics of the practitioner as mentioned above: "Undecreased, with extremely rich wisdom," meaning possessing the wisdom of understanding causes, recognizing characteristics, and not degenerating the fifteen branches of entering into action, being accustomed to the manifesting samadhi, and gaining control over wind and mind. As it is said in the "Playful Lady Scripture": "Habituated through the connection of view, conduct, and samadhi." Therefore, how should it be used? According to the scripture, there are three ways. First, there are also three in the union of Āli, so which object should be united with? "Goddess, Nāga woman, woman of bad lineage," meaning that if the practitioner's intention is strong, then the first two are real, while the latter is a human daughter; if the intention is weak, then all three are human daughters. The differences between these are, in order, from the perspective of names, they are called Conch Woman, Unequal Woman, and Incomplete Woman. From the perspective of bindu, they are those who have the moon, those who have the sun, and those who have neither. From the perspective of bliss, they are those who have both bliss, those who have the bliss of others, and those who have their own bliss. From the perspective of age, they are twelve years old, sixteen years old, and twenty-five years old. These are also explained as eight types in the "Playful Lady Scripture," as it says: "Lotus Woman, Conch Woman, Marked Woman, Cow Woman, and Tender Branch, Single Tree, Fire Touch, Hybrid eight." The characteristics of these are also mentioned therein: "Soft and straight, long waist, upper and lower half. Limbs slender and smooth, joints round. Forehead broad, eyebrows long. Eyes slender, the center is the color of Utpala (Tibetan: ཨུཏྤལ་, Sanskrit Devanagari: उत्पल, Sanskrit Romanization: utpala, literal meaning: blue lotus). The width of the lips is said to be moderate. The body has the fragrance of water, wind, and camphor. Able to keep secrets, wisdom and conduct are moderate. Possessing faith, willing to associate, and very devout. Should be used in a secret place." If the practitioner's means or intention is weak, then because it relies on the bliss of the name, the types should be distinguished, being good.