English
In the branch tantra, it is said: "It is called the holding of two mixtures, it arises from the division of that itself. The essence of gathered flowers, it is said to dissolve into the face of the lord. It arises from the order of extreme contraction, it is the great bliss of clear wisdom. The sound is like the expression of all clarity, it should be known in the non-dual heart." Thirdly: Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) Yamāntakṛt (藏文，梵文天城体：यमन्तकrit，梵文罗马拟音：yamāntakṛt，汉语字面意思：阎魔敌) etc. The four Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the beginning of the four wrathful ones are the seeds of the four families that are pervaded by the general family. Yama is Yama, Prajñā (藏文，梵文天城体：प्रज्ञा，梵文罗马拟音：prajñā，汉语字面意思：智慧) is wisdom, Padma is kept as it is, Vighnaṃ (藏文，梵文天城体：विघ्नं，梵文罗马拟音：vighnaṃ，汉语字面意思：障碍) is obstacle. At the end of each, adding Antakṛt (藏文，梵文天城体：अन्तकrit，梵文罗马拟音：antakṛt，汉语字面意思：终结者), which means 'the end maker', is the name. Phaṭ (藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：断) means 'to cut', it is an imperative applied to the action, meaning 'please cut'. The four Oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) at the beginning of the four consorts are praises, they are general seeds. Mahā (藏文，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：大) is great. Vajra (藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚), Ratna (藏文，梵文天城体：रत्न，梵文罗马拟音：ratna，汉语字面意思：宝), Padma (藏文，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：莲花), Karma (藏文，梵文天城体：कर्म，梵文罗马拟音：karma，汉语字面意思：业) are the four: Vajra, Jewel, Padma, and Karma. Dhara (藏文，梵文天城体：धर，梵文罗马拟音：dhara，汉语字面意思：持) means 'holder'. Mahā (藏文，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：大) is great. Krodhīśvarī (藏文，梵文天城体：क्रोधीश्वरी，梵文罗马拟音：krodhīśvarī，汉语字面意思：忿怒自在母) is the wrathful sovereign lady. Jvālī (藏文，梵文天城体：ज्वाली，梵文罗马拟音：jvālī，汉语字面意思：火焰女) is the flaming one. The so-called 'great holder of Vajra, Jewel, etc.' is method, and the so-called 'great wrathful mother, the flaming sovereign lady' is the name of wisdom. At the end of each, the four Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) are the essence of the family that pervades and enters, and Phaṭ (藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：断) is added as an imperative. Fourthly: Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) etc. The three Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) are the seeds of the wisdom that transcends the three consciousnesses of the Ālaya, the five senses, and the mind. Vajracitta (藏文，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：心). Oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) is the essence of method, the actor Samantabhadra. The three A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) are the seeds of the realm of Dharma, the object of the three knowledges. Vajrībhadrasamanta (藏文，梵文天城体：वज्रीभद्रसमन्त，梵文罗马拟音：vajrībhadrasamanta，汉语字面意思：金刚贤遍). A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) is the essence of wisdom, the mantra of the female activity. Also, in the branch tantra, it is said: "The Vajra that transcends the three consciousnesses is the nature of the heart, complete with the five wisdoms. The three realms are perfectly pure and unconditioned, constantly abiding in suchness." Fifthly: Oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) Munikre (藏文，梵文天城体：मुनिक्रे，梵文罗马拟音：munikre，汉语字面意思：牟尼作) etc. The Oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) are praises, the seeds of homage. The Munis are the capable ones. Kre (藏文，梵文天城体：क्रे，梵文罗马拟音：kre，汉语字面意思：作) is the actor, the seed of the gods, surpassing with the actor of desirable qualities. Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) Trūṃ (藏文，梵文天城体：त्रूँ，梵文罗马拟音：trūṃ，汉语字面意思：仲) is the arrangement of armor, the seed of the Asuras. Srūṃ (藏文，梵文天城体：स्रूँ，梵文罗马拟音：srūṃ，汉语字面意思：斯仲) is the swirling of the earth, the seed of humans with great minds. Praṃ (藏文，梵文天城体：प्रं，梵文罗马拟音：praṃ，汉语字面意思：普让) is Praho, with the meaning of reverence, the seed of animals. Ṣaṃ (藏文，梵文天城体：षं，梵文罗马拟音：ṣaṃ，汉语字面意思：夏) is Ṣara, with the transformation of phenomenal appearance, the seed of suffering pretas. Ye is whatever
Chinese
被引导而堕落到低劣之处，是地狱的种子。 娑婆诃（藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：成就）是为了平息众生各自的习气而奠定基础的意思。 从内在来看，当心间安住着六种姓的种子三对，以大乐显现为自明的智慧时，就能克服从二元无明产生的轮回习气。如《灰烬续》所说： “种子三对即是乐， 定生自明之智慧， 调伏二元之生起， 是故能胜如是说。” 第三，灌顶加持的真言有三种：历史、真实咒语及其功德。 首先，从“从世尊中取出”到“之间”： 从坛城生起之后，世尊作为灌顶的施者，与十方一切如来无二无别的金刚部的五部父尊，以及所用的对境，即五部金刚母尊的形象，从自己的心间清净的命“吽”（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的光芒迎请而来，将这些无二无别的结合之后，由贪欲之火融化，五种智慧的甘露融入坛城一切本尊的五处顶轮。 如此灌顶之后，五毒得以清净，从水溢出而积聚在灌顶处，从十方四时的一切如来汇聚的大自在之体，成为自部的主尊，五部以化身装束严饰头部，五蕴清净为大自在的自性，以五部佛的智慧本体生起我慢。 此处种姓的分类是： 如《灰烬》所说： “不动尊与母俱， 示现金刚持手印。 慈氏地藏亦如是， 其他各具自手印， 阎罗死主恒常说， 大雄手持金刚持。” 因此，不动尊父母是金刚部的含义是， 毗卢遮那佛是如来部，宝生佛是宝生部，无量光佛是莲花部，不空成就佛是事业部的象征。 同样，作明佛母和六能仁也是金刚部，这是第一、第二和第六句的含义。 地藏菩萨和慈氏菩萨是如来部的含义是， 空藏菩萨和除盖障菩萨是宝生部，观世音菩萨和普贤菩萨是莲花部，金刚手菩
English
Being led and falling into a degraded state is the seed of hell. Svāhā (Tibetan, Devanagari: स्वाहा, Romanized Sanskrit: svāhā, literal Chinese meaning: accomplishment) means to lay the foundation for pacifying the respective habits of beings. Internally, when the three pairs of seeds of the six lineages reside in the heart, and manifest as self-aware wisdom with great bliss, then the cyclic habits arising from dualistic ignorance can be overcome. As stated in the "Ashes Tantra": "The three pairs of seeds are bliss, Surely born as self-aware wisdom, Subduing the arising of duality, Therefore, it is said to be victorious." Third, the mantra for empowerment and blessing has three aspects: history, the actual mantra, and its benefits. Firstly, from "taken from the Bhagavan" to "between": After the generation of the mandala, the Bhagavan, as the giver of empowerment, inseparable from all the Sugatas of the ten directions and times, the five father deities of the Vajra family, and the objects to be used, the forms of the five Vajra mother deities, are invited from the clear essence of one's own heart, the light of the life-syllable "Hūṃ" (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hūṃ), and after these inseparable unions, the stream of the five wisdoms, melted by the fire of desire, dissolves into the five places of the crown of all the deities of the mandala. Thus, after the empowerment, the five poisons are purified, and from the water overflowing and accumulating in the empowerment place, the great self-nature of all the Tathāgatas of the ten directions and four times, becoming the lord of one's own family, the five families adorn the head with the attire of Nirmāṇakāya, and the five aggregates are purified into the nature of the great self, giving rise to pride in the wisdom essence of the five Buddha families. Here, the classification of lineages is: As stated in the "Ashes": "Akṣobhya with his consort, Shows the mudrā of Vajradhara. Maitreya and Kṣitigarbha are the same, Others each have their own mudrā, Yama, the lord of death, is always spoken of, The great sage holds the Vajradhara." Therefore, the meaning that Akṣobhya and his consort are of the Vajra family is that Vairocana is of the Tathāgata family, Ratnasambhava is of the Ratna family, Amitābha is of the Padma family, and Amoghasiddhi is a symbol of the Karma family. Similarly, Kurukullā and the six Munis are also of the Vajra family, which is the meaning of the first, second, and sixth lines. The meaning that Kṣitigarbha and Maitreya are of the Tathāgata family is that Ākāśagarbha and Sarvanivāraṇaviṣkambhin are of the Ratna family, Avalokiteśvara and Samantabhadra are of the Padma family, Vajrapāṇi i
Chinese
以“ra”和文殊事业部族为例，这是第三个足的意思。由于胜乐金刚是常住的毗卢遮那佛部族，所以大威力宝生部，马头明王莲花部，以及金刚橛事业部，这是第五个足的意思。第四个足是通过实际指出的方式，暗示了其他被象征的事物。简而言之，要知道，无论属于哪个部族的本尊，当其部族的主尊位于中央时，金刚部族也会随之进入。这些是灌顶的含义。此外，所有佛的五种果法加持融入的含义是：顶轮梵穴处的月亮上有白色嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉轮莲花上的红色阿（藏文：ཨཱཾ་，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），心间明点的前方太阳上的蓝色吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），脐轮左右两侧月亮上的蓝色梭（藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭）和绿色哈（藏文：ཧཱ་，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）所发出的光芒，激励所有如来佛的心续。迎请五金刚的本尊形象融入各自的字中，从而使所有佛的身语意功德事业与自己无二无别地受到加持的标志，即五字完全转化，观想由此生起毗卢遮那佛白色持轮等五如来佛进行加持。如《灰烬经》云：“三处遍布融入字，光芒游走大群体，三界加持光辉聚，自性三金刚安住，二因方式自显现。脐轮二处月亮上，蓝绿二字梭哈二，随顺之光从功德出，圆满支分具光辉。”如是等等。如是灌顶和加持融入被称为的这些密咒，是从显示身语意不分的金刚方便智慧双运幻化网中取出。第二部分分为两部分：灌顶和加持的咒语。第一部分是：嗡 嘛哈 舜若 达 等等。嗡，极赞。嘛哈，伟大。舜若 达，空性。阿达夏，如镜。萨玛达，平等性。 普拉底 贝 恰那，个别观察。克里 恰 努 斯 恰那，事业成就。嘉那 班杂，智慧金刚。梭巴哇，自性或本体。阿特玛卡，自性。阿航，我。连接后变为阿特玛 阔 阿航，所以，极赞空性等等。
English
Representing the Ra and Manjushri activity lineages, this is the meaning of the third foot. By the force of Yamantaka being of the permanent Vairocana lineage, the powerful Ratnasambhava, Hayagriva Padmasambhava, and Kilaya are of the activity lineage, which is the meaning of the fifth foot. The fourth foot implies other symbolized objects through the force of explicitly mentioning the symbol itself. In short, know that for any deity of any lineage, when the lord of their lineage is in the center, the Vajra lineage also follows. These are the meanings of empowerment. Furthermore, the meaning of gathering the blessings of the five resultant dharmas of all Buddhas is: at the crown chakra, on the moon, is white Oṃ (藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡); at the throat chakra, on the lotus, is red Āḥ (藏文：ཨཱཾ་，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿); at the heart chakra, in front of the citta, on the sun, is blue Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽); on the left and right of the navel chakra, on the moon, are blue Svā (藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭) and green Hā (藏文：ཧཱ་，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈). The light radiating from these awakens the mind-streams of all Tathāgatas. Inviting the forms of the five Vajra deities and dissolving them into their respective syllables, the sign of all Buddhas' body, speech, mind, qualities, and activities being blessed as inseparable from oneself is the complete transformation of the five syllables, visualizing the five Tathāgatas, such as white Vairocana holding a wheel, sealing it. As it says in the "Ashes Tantra": "The letters pervade and enter the three places, the great assembly of rays goes forth, the three realms gather blessings and splendor, the three vajras of self-nature abide, self-appearing in the manner of two causes. At the two places of the navel, on the moon, are the blue-green syllables Svā and Hā, the splendor of complete limbs is endowed with qualities through corresponding light." And so on. These secret mantras called empowerment and gathering blessings are extracted from the illusory net of the union of Vajra method and wisdom, which reveals the inseparable body, speech, and mind. The second part has two sections: the empowerment and the blessing mantras. The first is: Oṃ Mahā Śūnyatā, etc. Oṃ, excellent praise. Mahā, great. Śūnyatā, emptiness. Ādarśa, like a mirror. Samatā, equality. Pratītya-samutpāda, individual discernment. Kṛtya-anuṣṭhāna, accomplishment of action. Jñāna-vajra, wisdom vajra. Svabhāva, self-nature or essence. Ātmakaḥ, self. Ahaṃ, I. When connected, it becomes Ātmako'haṃ, so, excellent praise of emptiness, etc.