Chinese
其集合的种子字。与ནིསྶ་རཾ་བྷ་ཡ་相连，为了消除所有障碍。ཧཱུཾ་菩提心的种子字。ས་རཱ་ཛ་ཡའི་的ས་是ས་མནྟ་，为了战胜轮回涅槃的一切法，普贤。མུཾ་是མུཀྟ་，表示从业和烦恼中解脱的种子字。ཤྲཱི་吉祥，ཨཱཾ་语的རཱ་གཱ་ཡ་贪，为了将烦恼的快乐转化为智慧，文殊。四者之后的སྭཱ་ཧཱ་是将具有特殊功德的业与各自的名称相结合，意为为了那个目的而给予加持。四位佛母的种子字ཛཿཧཱུཾ་བཾ་ཧོཿ四者是执持、拥抱、束缚、喜悦，是四手印的种子字。དྷཱུ་པེ་是焚香女，པུཥྤེ་是鲜花女，དཱི་པ་是灯女，གནྡྷེ་是香水女，这是各自的名称。如内部所说，最后依次结合父佛母平等结合的四种程度：པྲ་བེ་ཤ་完全进入，ཨ་བེ་ཤ་降临，སུ་གི་ཏཱི་快乐女，ཙིཏྟ་心，即心满意足。对此，《续部》中说：被称为二者混合执持，那是由分开而产生的，鲜花集合的自性，据说融入主尊的脸中，由极其收摄的次第产生，明亮的智慧大乐，一切明亮如同言说之声，在无二心中应知晓。如是说。第三是ཧཱུཾ་ཡ་མནྟ་ཀྲྀཏ་等，四位忿怒尊的首领，ཧཱུཾ་被称为普遍的种子字，是进入四种可遍及的部族的种子字。ཡ་མ་是降阎魔和རཱུ་ཏྲ་等的死神，प्रज्ञा（prajñā，般若，智慧）是消除众生黑暗的智慧。པདྨ་保持原样，如莲花般未被罪过沾染。བིགྷྣཱ་是障碍，为了驱除修行者的障碍，并以智慧的力量消除众生的烦恼之魔。各自之后加上ཨནྟ་ཀྲྀཏ་，意为终结者，是名称。ཕཊ་是断除之义，意为断除，是对业的祈使句。四位佛母的首领ༀ་四者是极赞，是普遍的种子字。མ་ཧཱ་是伟大的。བཛྲ་རཏྣ་པདྨ་ཀརྨ་四者是金刚、珍宝、莲花、业。དྷ་ར་是执持或掌握。མ་ཧཱ་是伟大的。ཀྲོ་དྷཱི་是忿怒母。ཤྭ་རཱི་是界自在母，ཛྭ་ལི་ནཱི་是燃烧母。执持金刚珍宝等伟大之意是方便和
English
The collected seed syllables. Connected with nissa raṃ bhaya, in order to eliminate all obscurations. Hūṃ is the seed syllable of bodhicitta. The sa of sa rā ja yai is sa manta, in order to conquer all dharmas of saṃsāra and nirvāṇa, Samantabhadra. Muṃ is mukta, the seed syllable representing liberation from karma and kleshas. Śrī auspicious, āṃ speech's rā gā ya attachment, in order to transform the bliss of kleshas into wisdom, Mañjuśrī. At the end of all four, svāhā is the name combined with the karma of special qualities, meaning to bestow blessings for the sake of that particular purpose. The four seed syllables of the four consorts, jaḥ hūṃ vaṃ hoḥ, are holding, embracing, binding, and delighting, the seed syllables of the four mudrās. Dhūpe is the incense woman, puṣpe is the flower woman, dīpa is the lamp woman, gandhe is the perfume woman, these are their respective names. As explained internally, finally, the four degrees of union of the father and mother are combined in sequence: praveśa complete entry, āveśa descent, sugītī happy woman, citta mind, that is, contentment. Regarding this, it is said in the Tantra: It is called the holding of two mixed, that arises from separation, the nature of the collection of flowers, it is said to dissolve into the face of the lord, arising from the order of extreme contraction, clear wisdom great bliss, all clear like the sound of speech, should be known in the non-dual mind. Thus it is said. The third is hūṃ ya manta kṛta etc., the leader of the four wrathful ones, hūṃ is called the universal seed syllable, the seed syllable that enters the four types of pervading families. Yama is the death lord who slays Yama and Rudra etc., prajñā (wisdom) is the wisdom that dispels the darkness of beings. Padma remains as it is, like a lotus unstained by faults. Vighnā is obstacle, in order to dispel the obstacles of the practitioner and eliminate the demon of the kleshas of beings with the power of wisdom. After each, anta kṛta, meaning the terminator, is added as the name. Phaṭ means to cut off, meaning cut off, is the imperative sentence for karma. The four leaders of the four consorts, oṃ, are praise, the universal seed syllable. Mahā is great. Vajra ratna padma karma are vajra, jewel, lotus, karma. Dhara is holding or possessing. Mahā is great. Krodhī is the wrathful mother. Śvarī is the sphere sovereign mother, jvalinī is the blazing mother. The great meaning of holding vajra jewel etc. is means and
Chinese
名为“大忿怒炽燃自在母”的智慧之名各自的结尾，吽四个字是简略的。 帕特是“度脱”的意思，是祈使句。 第四是，吽吽吽等。三个吽是三种识，即阿赖耶识、意识、五根识，超越这三种识的是智慧的种子。班杂（藏文，梵文：वज्र，罗马转写：vajra，汉语：金刚）。 泽达（藏文，梵文：चित्त，罗马转写：citta，汉语：心）。 嗡是根本种子，是方便的精华，也就是作者普贤。阿三个是三界，是三种识的对境，法界的种子。班杂日（藏文，梵文：वज्री，罗马转写：vajrī，汉语：金刚）。巴扎（藏文，梵文：भद्रा，罗马转写：bhadrā，汉语：贤）。萨曼达（藏文，梵文：समन्त，罗马转写：samanta，汉语：普）。阿是根本种子，是智慧的精华，是普贤佛母的咒语。对此，在续部中说：超越三种识的金刚，五种智慧圆满是心性。三界清净无为，普贤如是安住。 如是说。第五是，嗡牟尼扎雷等。嗡等是具有五种智慧的咒语的引导。牟尼等是能仁。扎雷是作者，是欲望的作者，胜过其他的神的种子。吽仲是布置盔甲，是具有争斗的非天之种子。松是萨绕旋转，是心胸宽广的人的种子。班是巴绕贺，是敬礼的意思，心愚蠢而迷惑的畜生之种子。康是卡绕，是现象变化，经常被饮食所困扰的饿鬼之种子。耶是无论被业力所牵引而堕落到低劣之处的地狱之种子。梭哈是为了平息这些习气而安住于基础之上的意思。从内在来说，在心间，六种姓的种子双三安住，显现为大乐的自证智慧，调伏从二元无明中产生的轮回习气。续部中说：种子双三即是乐，由决定产生的自证所转化，调伏二元生起，故说是能仁。 如是说。如此，这些方便的解说，是解释者按照续部来解释的，是以上各位的说法。第三，灌顶加持的咒语有三种，即历史、咒语本身、以及它的功德。第一，从“此后薄伽梵”等中取出。
English
The name "Great Wrathful Blazing Powerful Mother" is added to the end of each wisdom name. The four syllables Hūṃ are abbreviated. Phaṭ means "liberate," which is an imperative. The fourth is Hūṃ Hūṃ Hūṃ, etc. The three Hūṃs are the three consciousnesses: the ālaya-vijñāna, the mano-vijñāna, and the five sense consciousnesses. Beyond these three is the seed of wisdom. Vajra (वज्र). Citta (चित्त). Oṃ is the root seed, the essence of skillful means, the agent Samantabhadra. The three Ās are the three realms, the object of the three consciousnesses, the seed of the dharma-dhātu. Vajrī (वज्री). Bhadrā (भद्रा). Samanta (समन्त). Ā is the root seed, the essence of wisdom, the mantra of the female activity of Samantabhadrī. In the Tantra, it says: The vajra that transcends the three consciousnesses, the five wisdoms are complete, is the nature of the mind. The three realms are pure and unconditioned, Samantabhadra abides in suchness. Thus it is said. The fifth is Oṃ Muni Treṃ, etc. The Oṃs are the guides of mantras endowed with the five wisdoms. Munis are the capable ones. Treṃ is the agent, the agent of desire, the seed of the gods who are superior to others. Hūṃ Trūṃ is the arrangement of armor, the seed of the asuras who are full of conflict and strife. Srūṃ is the swirling of the earth, the seed of humans with great minds. Braṃ is Braho, which means prostration, the seed of animals whose minds are foolish and deluded. Ṃ is Ṃara, which means the transformation of appearances, the seed of pretas who are constantly tormented by food and drink. Ye is the seed of hell, which is led by karma to a degraded place. Svāhā means to establish the foundation in order to pacify the habitual tendencies of these. Internally, in the heart, the dual three seeds of the six lineages abide, manifesting as the self-aware wisdom of great bliss, subduing the habitual tendencies of saṃsāra arising from dualistic ignorance. In the Tantra, it says: The dual three seeds are bliss, transformed by the self-awareness born of certainty, subduing the arising of duality, therefore it is said to be the capable one. Thus it is said. Thus, these explanations of skillful means are explained by the commentators according to the Tantra, and are the words of the previous ones. Third, the mantra of empowerment and blessing has three parts: the history, the actual mantra, and its benefits. First, from "Then the Bhagavan," etc., it is extracted.
Chinese
之间。从开示禅定坛城开始，世尊意念者金刚普贤和法业母金刚普贤母，以自然成就的方便智慧无二菩提心，智慧之水流，灌顶剩余禅定坛城四十二尊神，融入其中。如是，一切如来之大本体，胜者普贤父母，以五乐智慧之水流灌顶，十方四时一切如来之大本体身语意之加持汇集，此名为身语意无别之金刚幻化网中灌顶加持之真言，皆出于此。分为二：灌顶和加持之真言。第一部分是：嗡 玛哈 舜亚达等。那么，以何灌顶呢？此时，由一切部主胜者普贤父母二者灌顶。灌顶于何者？灌顶于剩余禅定坛城四十二尊神。灌顶何物？以五智慧之水流灌顶。为何灌顶？为了以自性之声，使垢染清净。灌顶方式如何？不像小乘那样，以舍弃对治的方式，而是以证悟自性的方式灌顶。即从自身根本之本尊生起之种子字，放出光明到奥明净土。供养令一切佛和菩萨欢喜之供品后，祈请我誓言之坛城，显现五智慧之灌顶。他们忆念起往昔之誓愿，一切善逝以普贤父母之姿态，于前方虚空中降临，父母二者行无二之结合，由后代贪恋之火融化之菩提心，以五智慧之水流之形态，降临于头顶五处，对自部之主生起五部，以化身之装束，头戴五部之冠冕，生起五部佛之慢。其中，部的差别是：除了东方的门神和能仁，东方和东南方的诸神是不动佛，南方和
English
between. From showing the mandala of Samadhi, the Bhagavan, the one who keeps in mind, Vajra Samantabhadra, and the Dharma-doing mother, Vajra Samantabhadri, with the spontaneously accomplished means and wisdom, the non-duality of Bodhichitta, the stream of wisdom, consecrate the remaining forty-two deities of the Samadhi mandala, and dissolve them into it. Thus, the great essence of all Tathagatas, the victorious Samantabhadra and consort, consecrate with the stream of the five blissful wisdoms. This is called the collection of the blessings of the body, speech, and mind of the great essence of the Tathagatas of the ten directions and four times, from the Vajra Magical Net, where body, speech, and mind are inseparable, these mantras of empowerment and blessing are extracted. There are two parts: the empowerment and the mantras of blessing. The first is: Om Maha Shunyata, etc. So, with what empowerment? In this case, the lords of all families, the victorious Samantabhadra and consort, empower. To whom is it empowered? It is empowered to the remaining forty-two deities of the Samadhi mandala. What is empowered? Empowered with the stream of the five wisdoms. Why empower? In order to purify defilements with the sound of Svabhava. How is the empowerment done? It is not like the Lesser Vehicle, in the manner of abandoning enemies, but empowering in the manner of realizing self-nature. That is, from the seed syllable that generates one's own root deity, rays of light emanate to Akanishta. After offering pleasing offerings to all Buddhas and Bodhisattvas, one prays, "Please bestow the manifestation of the five wisdoms' empowerment upon my Samaya mandala." Remembering their past vows, all the Sugatas come in the form of Samantabhadra and consort in the sky in front, and as the father and mother engage in inseparable union, the melting Bodhichitta from the fire of subsequent attachment, in the form of a stream of the five wisdoms, descends upon the five places on the head, causing the five families, who have become the lords of their own families, to adorn their heads with the attire of Nirmanakaya, and to take pride in being the Buddhas of the five families. The distinction of the families is as follows: Except for the doorkeeper of the east and Thubpa, the deities of the east and southeast are Akshobhya, and the south and
Chinese
西南方宝生部，西方和西北方无量光部，北方和东北方不空成就部作为头饰。四部为主，在自明本智的部主理解转变之后，应知不动金刚部。对此，在灰烬续中说：不动金刚尊与母俱，具有金刚持的手印，慈氏菩萨和地藏菩萨也是如此，其他各部有各自的手印。如此说。东方的门神以毗卢遮那佛为庄严，经中说：常对阎罗王施以诛杀。如此说。以不动金刚为顶饰，经中说：大雄不动金刚持，远离月亮的大勇士。因为这样说。其中，远离月亮意味着暗示上述诸尊与佛母同在。或者，在光次第中说：六能仁是自生化身，未说加持顶饰。这样，有人认为能仁不需要加持灌顶。自宗不认为六能仁没有顶饰，因为这与将要讲解的第八品相违背。灌顶的咒语意义是：嗡，拉布桑格（藏文，梵文天城体，rābasaṃggha，梵文罗马拟音，极赞），嘛哈（藏文，梵文天城体，mahā，梵文罗马拟音，大），虚空性（藏文，梵文天城体，śūnyatā，梵文罗马拟音，空性），阿达夏（藏文，梵文天城体，ādarśa，梵文罗马拟音，如镜），萨玛达（藏文，梵文天城体，samatā，梵文罗马拟音，平等），扎呀贝恰那（藏文，梵文天城体，pratyavekṣaṇa，梵文罗马拟音，个别观察），格日扎努合塔那（藏文，梵文天城体，kṛtyānuṣṭhāna，梵文罗马拟音，成所作事），嘉那班扎（藏文，梵文天城体，jñānavajra，梵文罗马拟音，智慧金刚），斯瓦巴瓦（藏文，梵文天城体，svabhāva，梵文罗马拟音，自性），阿特玛嘎（藏文，梵文天城体，ātmaka，梵文罗马拟音，自性），阿吽（藏文，梵文天城体，ahaṃ，梵文罗马拟音，我），连接起来就是阿特玛果阿吽，意思是极赞空性等大智慧金刚的自性就是我。这里的灌顶手印，要像第八品所说的那样，确定是姑母金刚部等，从金刚结印中，将自己本部的两根手指合拢伸直，放在头顶等头部的五个位置。并且，要知道自己本部的印在中央移动之后，金刚部的灌顶手印也要移动。第二是，嗡，萨瓦达塔嘎达等，这是为了聚集所有佛的五种果法加持的意念：在顶轮梵穴处，月亮上有白色嗡字（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），在喉轮莲花处，有红色阿（藏文：ཨཱྃ，梵文天城体：आ，梵文罗马拟音：āṃ，汉语字面意思：阿），在心轮意念前，太阳上有蓝色吽字（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），在脐轮左右，月亮上有蓝色或黄色索（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭哈）和绿色哈字。