English
Also shows no increase or decrease. From this, all the clear and shining collections of names, spreading and gathering are also like that. This is the cause of the Vajra accomplishment, the wisdom of dependent origination. Thus it is said. Secondly, the support is the palace, and the supported is the visualization of the deity. First, the basis is the generation of the mandala of the five great sovereign fathers and mothers, the actual generation of the palace, and incidentally the generation of the seat. The first is, from the Jewel Net: From this, the dwelling place of the Buddhas, the sovereign mandala is visualized in sequence. Therefore, from the root letter A, the seed letters of the five elements are sequentially developed, and from these letters, light radiates, purifying the attachment to the outer and inner five elements, and from the collection of the qualities of the five wisdom elements, the mandala of space is a blue triangle, the mandala of wind is a blue-green crescent, the mandala of water is a white circle, the mandala of earth is a yellow square, accompanied by the four-jeweled Mount Meru, the mandala of fire is a red triangle, these are the nature of the completely pure space of the five mothers, from the Great Play Tantra: All the outer elements and so on, are the non-duality of skillful means and wisdom, the stable ground is Vajra Eye Mother, the moist is the goddess Mamaki, the maturing is the burner White-Clothed Mother, and the flowing and swaying is the space of Tara, the empty and clear space is Samantabhadri. Thus it is said. Secondly, in the circle of fire, from the root letter arises (Tibetan: བྷྲུཾ་, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: seed syllable). From the light radiating from that, purifying the attachment of sentient beings to objects and places, from the collection of the merits and blessings of the Buddha-fields and special palaces, visualize the palace with the mantra of (Tibetan: བྷྲཱུཾ་, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: seed syllable) Vishva, from here: The wheel has four spokes and a rim, decorated with four corners, with corridors, all sides are square, with lintels, various musical instruments are like clouds, decorated with forty-two mandalas. Thus it is said. The meaning and symbolism of these have already been explained in the context of the extensive discussion of the basis. Thirdly, from here: Lion, elephant, horse and garuda, on the great throne of the sky-soaring, sun, moon, lotus, jewel. Regarding the way of laying the seat, as previously said in the discussion of the basis, stack five layers on five kinds of people, stack three layers on heroes, single sun wrathful
Chinese
于莲花上能安住。 普贤父母四重叠。（如是说。） 极乐世界的宝座以孔雀为基，此处说以大鹏为基，有相违之处吗？ 没有过失，如孔雀能驾驭毒物一样，大鹏也能驾驭乐声之毒。 因此，二者在权力的宝座上是相同的。 第二，所依之本尊生起法中，如何生起的仪轨，生起本尊的特征，灌顶并加持。 第一，往昔的论师们观点不同，释论《日藏》中生起五种仪轨，依靠坛城的大小，有自生、子生、他生，以及生起三种仪轨。 其中，第一种观点是：首先发菩提心，观想一刹那的普贤，然后在下方，以智慧为基础，生起包括宫殿和座垫在内的所有，观想自己以跏趺坐姿坐在日月座垫上，以菩提心生起为智慧之义，即空性智慧，这是第一种仪轨。 在此状态中，观想自心为阿（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的体性，通过收放之作用，从阿（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中，在月轮的中央，生起名称的种子字阿利（ཨཱ་ལི，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：阿利），从阿让（ཨཱ་རིང，梵文天城体：आरिंग，梵文罗马拟音：āriṃ，汉语字面意思：阿让）中，在日轮的中央，生起形象的种子字嘎利（ཀཱ་ལི，梵文天城体：कालि，梵文罗马拟音：kāli，汉语字面意思：嘎利），二者以两层环绕之自性，是第二种仪轨，即如镜之智。 这些融合成一个光团，是第三种仪轨，即平等性智。 从光团中化为吽（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），并加持其同类之果为金刚，是第四种仪轨，即妙观察智。 从此完全变化，生起普贤之身，是第五种仪轨，即成所作智。 然后生起佛母，从意念之云中，各自生起各自之身，以各自之咒语向外引出，安置于坛城中。 荣 सोम大师和全知大尊者认为，在这种五种仪轨的生起方式中，特别之处在于首先进行三种三摩地，前两种三摩地是空性智慧，即第一种仪轨，然后从因的阿字（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）生起日月轮的第二种仪轨，直到第五种仪轨圆满生起身，然后生起宫殿，之后是自生、子生、他生的仪
English
It can reside on a single lotus. Samantabhadra and consort are stacked fourfold. (Thus it is said.) Is there a contradiction in that the throne of Sukhavati is based on peacocks, while here it is said to be based on garudas? There is no fault, for just as peacocks can control poison, garudas can also control the poison of sound. Therefore, the two are the same in terms of the throne of power. Second, in the generation of the deity as the object of reliance, there are the ritual of how to generate, the characteristics of the generated deity, empowerment, and blessing. First, the earlier teachers had different views. In the commentary "Sun Essence," five rituals are generated. Depending on the size of the mandala, there are self-generation, son-generation, other-generation, and the generation of three rituals. Among these, the first view is: first, generate the mind of enlightenment, meditate on Samantabhadra for a moment, and then, in the lower direction, with wisdom as the basis, generate everything including the palace and seat. Visualize yourself sitting in the lotus position on the sun and moon seat, with the meaning of generating the mind of enlightenment into wisdom, which is the wisdom of emptiness, this is the first ritual. In this state, meditate on your own mind as the essence of A (ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A), and through the activity of emission and absorption, from A (ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A), in the center of the moon disc, generate the seed syllable of the name, Ali (ཨཱ་ལི，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：Ali), and from Aring (ཨཱ་རིང，梵文天城体：आरिंग，梵文罗马拟音：āriṃ，汉语字面意思：Aring), in the center of the sun disc, generate the seed syllable of the form, Kali (ཀཱ་ལི，梵文天城体：कालि，梵文罗马拟音：kāli，汉语字面意思：Kali). The nature of both being surrounded in two layers is the second ritual, which is like mirror-like wisdom. These merging into a single mass of light is the third ritual, which is equality wisdom. From the mass of light, it transforms into Hum (ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), and blesses its corresponding result as a vajra, which is the fourth ritual, discriminating wisdom. From this complete transformation, generating the body of Samantabhadra is the fifth ritual, accomplishing wisdom. Then generate the consort, and from the clouds of thought, generate their respective bodies, drawing them out with their respective mantras and placing them in the mandala. Rongzom and the great omniscient one believe that in this way of generating the five rituals, the special feature is that three samadhis precede it. The first two samadhis are emptiness wisdom, which is the first ritual, and then from the seed syllable A (ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) of the cause, generate the second ritual of the sun and moon disc, until the fifth ritual is completed with the generation of the body. Then generate the palace, and then the rituals of self-generation, son-generation, and other-generation.
Chinese
这样做是为了进入（坛城）。第二个意愿是：因为我是过去的佛，所以我要成为如来的儿子；因为血统不灭，功德圆满，所以我要成为如来的儿子。第一种是：我是儿子，通过三种仪式生起四十二位神。第二种是：从主尊的心中化现出一个执持轮回之身的化身，从东门出来，念诵“嗡，诸法自性清净故。”等祈请文。诸神的交界处放射出菩提心的光芒，照到我身上，净化了我的障碍，融化成光，变得像熔化的黄金一样，然后再次从三处放射出光芒，融入具有三个字形的光芒。那就是三个字，然后将它变成吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），放在月亮上，用风轮托起，绕诸神三次，融入主尊的心中。脊柱的马匹，变成父母嬉戏的菩提心。由于落入母亲子宫的缘故，父母双方都融化成光。同样，诸神也都嬉戏而融化，融入中央的光中，变成一个光团。它变成吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和玛姆（藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：哞），通过三种仪式生起金刚萨埵父母。然后，通过空行母的秘密，用结合的手势来激励，在无二中嬉戏。在母亲的子宫中三次散布菩提心。首先，放置明点。其次，观想宫殿连同基座。第三，生起诸神的种子，观想他们安住在母亲的子宫中。然后，用各自的咒语将他们生起为神，用七个啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）和扎（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：扎）放出到空中。用三个字来坚固身体。通过舒展和收缩的结合来成就诸佛的事业，融入不动明王主尊。其余的安放在各自的位置上。如果舒展，可以取出宫殿连同基座，融入所依物中。在这里，生起金刚萨埵父母之后，在没有念诵空行母秘密之前，达玛嘉那说要用五种智慧来灌顶。荣宗巴大师和全知大师也对寂静尊这样做。祖尔派的人对寂静和忿怒尊都这样做，所有神众都布置完毕，然后按照顺序进行。松敦。
English
This is done to enter (the mandala). The second wish is: Because I am the Buddha of the past, I shall be the son of the Tathagata; because the lineage is not destroyed and the merits are perfect, I shall be the son of the Tathagata. The first is: I am the son, generating the forty-two deities through three rituals. The second is: From the heart of the main deity, an emanation holding the body of samsara is manifested, emerging from the east gate, and reciting prayers such as "Om, all dharmas are pure in their own nature." From the junction of the deities, the rays of light of bodhicitta emanate, striking me, purifying my obscurations, melting into light, becoming like molten gold, and then again rays of light emanate from the three places, merging into the light with the form of three syllables. That is the three letters, and then transforming it into Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽), placing it on the moon, lifting it with the wind mandala, circumambulating the deities three times, and merging into the heart of the main deity. The horse of the spinal column, becoming the bodhicitta of the father and mother in union. Due to the cause of falling into the mother's womb, both father and mother dissolve into light. Similarly, all the deities also dissolve in union, merging into the central light, becoming a single mass of light. It transforms into Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) and Mūṃ (Tibetan: མཱུྃ, Sanskrit Devanagari: मूं, Sanskrit Romanization: mūṃ, Chinese literal meaning: 哞), and through three rituals, Vajrasattva father and mother are generated. Then, through the secret of the dakini, encouraged by the gestures of union, they play in non-duality. In the mother's womb, bodhicitta is spread three times. First, place the bindu. Second, visualize the palace together with the base. Third, generate the seeds of the deities, visualizing them residing in the mother's womb. Then, generate them as deities with their respective mantras, and release them into the sky with seven Phaṭ (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Chinese literal meaning: 啪) and Jaḥ (Tibetan: ཛཿ, Sanskrit Devanagari: जः, Sanskrit Romanization: jaḥ, Chinese literal meaning: 扎). Strengthen the body with the three syllables. Accomplish the deeds of the Buddhas through the union of expansion and contraction, and dissolve into the main deity, Akshobhya. Place the others in their respective places. If expanding, the palace together with the base can be taken out and dissolved into the support. Here, after generating Vajrasattva father and mother, before reciting the secret of the dakini, Dampa Gyen says to empower with the five wisdoms. Rongzompa and the Omniscient Great One also do so for the peaceful deities. The Zurpa ones do so for both the peaceful and wrathful deities, all the deities are arranged and completed, and then proceed as usual. Sumton.