English
It is okay to meditate on the forty-two peaceful deities, or to meditate on the mandala of the five wrathful families. It is okay to meditate on either peaceful or wrathful deities. The illusory net is the meaning of the union of skillful means and wisdom. It is realized through wisdom, and through samadhi, it is meditated upon as perfectly as if it were directly perceived. The samadhi that demonstrates the mandala. Thus, if one can single-mindedly meditate on the deity's mandala as an unwavering samadhi, or if one's own mind is capable, then one can perfectly meditate in a single instant. Alternatively, one should meditate in stages. If one meditates in this way, one will attain the Vidyadharas. The implements for dance and gathering are, through the mudra of dance and gathering. Thus, meditating oneself as the deity's body, stamping the feet in dance, making gestures with the hands, light radiating from all the mudras, offering to the noble ones, meditating for the benefit of sentient beings. Moreover, one should meditate on the five parts of the body as the deities of the five aggregates. Entering without obstruction, walking in the sky. Thus, the result corresponding to its cause is, one's own body can enter mountains and rocks without obstruction, and through dance, one attains the accomplishment of walking in the sky like a bird. From the Hundred and Ten Verses: "From then on, if skillful means and wisdom, view and conduct, do not become one, then clearly meditate on oneself in the mandala, facing east from the center, making great strides with the feet, moving all the actions of the hands, making the mudra of dance." Thus it is. The implements for song, words, and sound are, through the mudra of song, words, and sound. Thus, meditating oneself, sing the Vajra song, speak words that generate incomprehension and praise. By this, arouse the samaya of the noble ones, and through proclaiming the immeasurable sound that teaches beings the Dharma of various vehicles, one will obtain the supreme accomplishment of the Dharma. Thus, the result corresponding to its cause is, one obtains the accomplishment of speech, one can understand the various languages of the world and beyond, one's own voice can be heard and understood in the three thousand worlds, and one obtains the accomplishment of hearing. From the Hundred and Ten Verses: "By proclaiming the sound of song and words, all the places of birth in the ten directions are seen as the spontaneously accomplished Vajra body."
Chinese
也听到了佛法的海螺声。就这样。然后是装饰的用具：通过装饰和穿着的手印，这样观想自己为本尊。用项链和手镯等装饰身体，用骨饰，穿上身的上衣，系上语的腰带，戴上心的发饰，穿上功德的法衣，戴上事业的袖套，并且穿上忿怒尊的八种服饰。燃烧的国王，无能胜成就。如果需要用光芒加持本尊坛城的手印，那么身体上就会出现光芒四射的本尊和人王，四军众无法战胜。第一百一十品中说：穿上美好庄严的上衣，会发出各种光芒。从那以后直到无尽，会被五种智慧所装饰。就这样。然后是食物和饮料的用具：通过食物和饮料的手印，这样观想自己为本尊。食用会供的食物，五种甘露等，饮用美酒、英雄等。将本尊的身体加持为手印，以本尊融入本尊的方式供养，就能成就如意身和甘露。这样，通过我的意念，就能如意成就心中所想。通过我的语言，就能成就甘露之水涌出。通过我的身体，身体就像明镜一样清澈。包括器情世界在内的一切众生世界，都能清晰显现。此外，在广品中说：用眼睛看，用耳朵听，气味、味道和触觉等，都安住于方便和智慧之中，体验至乐之味。就这样。然后是阿 अली（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）嘎 क（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里的方便智慧的用具。通过阿 अली（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）嘎 क（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里的手印，这样理解并解释说：阿 अली（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里是智慧，理解为普贤佛母，是与佛母结合的口诀。嘎 क（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是方便，理解为普贤佛，是父尊度化的口诀。方便和智慧二者不二。一切一切都会成就。这样，就能成就身语意的三种成就，以及四种事业的一切成就，以及殊胜和共同的成就，方便和智慧二者不二地成就。然后是放血疗法能使疾病痊愈：五种用具中，果实的大小有差异
English
The sound of the Dharma conch shell is also heard. That's it. Then there are the ornaments for adornment: Through the mudras of adornment and clothing, thus contemplating oneself as the deity. Adorning the body with necklaces and bracelets, etc., with bone ornaments, wearing the upper garment of the body, tying the lower girdle of speech, wearing the hair ornament of the heart, wearing the Dharma robe of qualities, wearing the sleeves of actions, and also wearing the eight garments of the wrathful deities. The blazing king, invincible, is accomplished. If the mudra of light blessing the mandala of the deities is needed, then the blazing deity and the king of humans will appear on the body, and the fourfold army will be invincible. In the hundred and tenth chapter, it says: Having worn beautiful and excellent garments, various rays of light will emanate. From then until the end of infinity, one will be adorned with the five wisdoms. That's it. Then there are the utensils for food and drink: Through the mudra of food and drink, thus contemplating oneself as the deity. Eating the food of the assembly, the five nectars, etc., and drinking wine, heroes, etc., the deity's body is blessed as a mudra. By offering in the manner of the deity dissolving into the deity, the wish-fulfilling body and nectar are accomplished. Thus, through my mind, it will be accomplished as I think in my mind. Through my speech, nectar water will be accomplished to flow forth. Through my body, the body remains like a clear mirror. All sentient beings and the world, including the container and its contents, will be clearly visible. Furthermore, in the extensive chapter, it says: With the eyes seeing and the ears hearing, smells, tastes, and touches, etc., abide in skillful means and wisdom, and experience the taste of supreme bliss. Thus it is said. Then there are the utensils of skillful means and wisdom of Ali अली (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) Kali क (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). Through the mudra of Ali अली (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) Kali क (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), thus understanding and explaining: Ali अली (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is wisdom, understanding it as Samantabhadri, it is the oral instruction for union with the consort. Kali क (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is skillful means, understanding it as Samantabhadra, it is the oral instruction for liberation by the father. Skillful means and wisdom are non-dual. Everything, everything will be accomplished. Thus, all three accomplishments of body, speech, and mind, and all accomplishments of the four actions, and the supreme and common accomplishments, will be accomplished without duality in skillful means and wisdom. Then, bloodletting therapy can cure diseases: Among the five utensils, there are differences in the size of the fruit.
Chinese
因此，如果一开始就不使用阿里的手印，那是因为这样的：因和果，或者说，一个依赖于另一个。先前的就是因，后来的就是果。因此，必须通过其他方式来使用阿里手印。 通过三种特征来衡量道路的笔直，即“知入特征成就之陀罗尼”。意思是说，知因的特征就是见地。包括轮回和涅槃的一切法，或者说，以根本的心和显现为心的所有法，现在还未通过道路来成就，未通过对治来调整，而是本来就安住于平等性中。在圆满大乐身语意的坛城中，与成佛的自性无别，本来就是一体安住的意义。通过智慧来证悟，不仅仅是言语，这就是知因的特征。例如，就像春天耕耘后，秋天就能知道庄稼的根一样。这就是知因的特征。 缘起入的特征是修习和行为。像这样，对于通过智慧所证悟的意义，也通过三摩地来反复地使其习惯，或者说，通过智慧所证悟的征象，也通过行为来行持和进入，不分别取舍、好坏，这就是缘起入的特征，即修习和行为。例如，就像知道秋天要收获庄稼，所以春天会更加努力地耕耘一样。这就是进入知见的特征，即修习和行为。 显现为果的特征是：像这样，知见的特征或者进入的特征，开始成就并相互装饰，或者说，具备见地和行为而成为陀罗尼，直到证得持明者的地位。因此称为证得地位的持明者，因为他成为了不堕入恶趣和轮回的陀罗尼，所以也称为陀罗尼。这就像种子播撒在土地里一样。 “果成熟之因和缘”，意思是说，通过它获得并成熟无上菩提果位的因是，见地是知见，缘是修习和行为的进入。那么，为什么要将这两者作为因和缘呢？因为知见是因，安住是缘，进入是行为。知见是因，进入是...
English
Therefore, if the Ali's mudra is not used from the beginning, it is because of this: cause and effect, or one depends on the other. The former is the cause, and the latter is the effect. Therefore, it is taught that the practice of Ali must be done through other means. Furthermore, the teaching that the path is straightened by the three characteristics is: "The Dharani of the characteristics of knowing and entering." This means that the characteristic of knowing the cause is the view. All phenomena included in samsara and nirvana, or all phenomena included in the root mind and the appearance as mind, have not yet been accomplished by the path, nor have they been adjusted by the antidote, but have always remained in equality. In the mandala of the body, speech, and mind of the Great Perfection, there is no difference from the nature of enlightenment. The meaning is that it has always been one. Understanding through wisdom, not just words, is the characteristic of knowing the cause. For example, just as plowing in spring allows one to know the roots of the crops in autumn. That is the characteristic of knowing the cause. The characteristic of entering through conditions is meditation and action. Thus, for the meaning realized through wisdom, one repeatedly becomes accustomed to it through samadhi, or the signs realized through wisdom, one also practices and enters through action, without distinguishing between acceptance and rejection, good and bad. This is the characteristic of entering through conditions, which is meditation and action. For example, just as knowing that crops will be harvested in autumn, one will plow even harder in spring. That is the characteristic of entering into knowledge, which is meditation and action. The characteristic of manifesting as the fruit is: Thus, the characteristic of knowledge or the characteristic of entering, beginning to be accomplished and mutually adorned, or possessing view and action and becoming a dharani, until one attains the position of a vidyadhara. Therefore, it is called a vidyadhara who has attained the position, because he has become a dharani that does not fall into the lower realms and samsara, so it is also called a dharani. This is like planting a seed in the ground. "The cause and condition that ripen the fruit," means that the cause through which one obtains and ripens the fruit of unsurpassed enlightenment is that the view is knowledge, and the condition is the entering of meditation and action. So, why are these two placed as cause and condition? Because knowledge is the cause, and abiding is the condition, and entering is action. Knowledge is the cause, and entering is...
Chinese
是因缘。因此，对于了解因的见解，以缘起入定的禅定和行持，反复地练习，例如，将种子播种在土地上，土地作为基础，水作为湿润，肥料作为温暖，种子像土地、树木和湿润一样，这应该与安住于地的持明相结合。如何转变为具有力量？像那样，凭借种子生长的力量，前一刹那鸟巢破裂，后一刹那没有任何阻碍地生出绿色的嫩芽一样，对于通过了解因所证悟的意义，以缘起入定的禅定和行持，反复练习所产生的强大习气，前一刹那消除障碍的习气，后一刹那毫不费力地获得身语意的成就，证悟安住于此，这被称为地上成熟的持明。༈ 。彻底清除障碍是：因的特征是见解，缘起的特征是修习，两者都存在于产生结果之中。如果问见解作为因的理由是什么？见解就像是结果产生的主要因素，例如，对于产生绿色嫩芽来说，健康的种子就像是因的主要因素。修习就像是缘起的水和肥料，通过见解和修习的力量，结果得以成熟和实现。持明被称为胜者的净土。像那样，地上进入的持明，安住于地的持明，地上成熟的持明，这三种持明被称为产生一切胜者佛陀的净土。或者，由于这三种持明中没有未证悟的，因此，在胜者的净土中，一切都包含在这三种持明之中。༈ 。这里有三种口头意义：因的特征是见解，缘起的特征是修习和行持，显现的是结果的特征。因的特征见解有三种：所量、宗派和证悟的方法。所量有三种：本体、定义和适合与不适合作为所量的特征。所量的本体是执着。其含义是：心执着于错误的恶劣习气。定义是：需要证明的。