English
It is indicated that the essence should be understood as the five-syllable Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: o, Literal Chinese meaning: Oṃ). In this context, in the case of the mandala of the assembly of peaceful and wrathful deities, the main point is the samadhi that distinguishes the appearances of the confused sense consciousnesses as the essence of the deities. Therefore, there is no contradiction in meditating on the five families of peaceful and wrathful deities. Meditating on the peaceful deities is meditating on the mandala of the five families of complete Buddhas themselves. Choosing from the peaceful deities, or meditating on the mandala of the wrathful deities. Thus it is said. Forms, sounds, smells, tastes, touches, etc., maturation should be understood as Muṃ (Tibetan: མུཾ, Sanskrit Devanagari: मु, Sanskrit Romanization: mu, Literal Chinese meaning: Muṃ). That is, the cause of the five desirable qualities, by the mind itself appearing as its own appearance, the result being forms, sounds, smells, tastes, tangible objects, etc., the appearance of objects is also not different from the great essence of awareness. In whatever way the appearances of the five objects appear, they are not self-existent appearances, but are self-illuminating without existence, which is the realm of equality. The signifying letter is Muṃ (Tibetan: མུཾ, Sanskrit Devanagari: मु, Sanskrit Romanization: mu, Literal Chinese meaning: Muṃ), it should be understood like this. Furthermore, the mother of the peaceful and wrathful deities meditating on the two mandalas is in accordance with the father deity. In order to bless and enjoy the four common gathering implements. The five Dharma robes of the peaceful deities and the tiger skin skirt of the wrathful deities, etc., and the eight precious ornaments of the peaceful deities, and the snake ornaments and skull ornaments of the wrathful deities, food and drink and lyrics, and dances, from the cloud of the assembly, by understanding it as Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hum, Literal Chinese meaning: Hūṃ) to enjoy it well, one can please the mandala that appears as reality. Thus it is said. The third. The others are easy to understand. The dances are, the dance gatherings of the respective clans, and the common dances are, in the eighth meaning of the Extensive Tantra, one chapter explains the dance play. Because there is much enjoyment in those four, it is called the assembly and the cloud. All of that is Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hum, Literal Chinese meaning: Hūṃ), by understanding it as self-awareness, if one enjoys it well, like enjoying with the accumulation of merit, but without attachment to the accumulation of wisdom, just as fish are fearless in water and birds are unconcerned in the sky, in this way, the habitual tendencies are not defiled, and again it appears as the two great accumulations, this is called wonderful appearance. It is the offering of the great essence of all the mandalas, pleasing the earth, that's all. The fifth item is the secret vowels and consonants, in order to show the blessing. Goddesses, nāga goddesses, evil race women, etc., thus it is said, these three
Chinese
什么是呢？是咒语和禅定的能力，以及真实地自我召唤。或者年龄是十二、十六、二十三种。或者是上、中、下三种标志，或者根本标志是八瓣，上等四瓣，中等下等两瓣。又或者，1白色月液滴落，太阳1和红色液滴落具有11，两者都有，和没有的三种。又或者，通过结合的方法，让本尊母自身成为乐空，属于恶劣种姓；其他本尊父是乐空龙女；两者都产生乐空的，是天女，这些仅此而已。如果见修的力量小就区分，或者力量大就不区分。这被称为与自己结合的方法是否熟练有关。这被称为是亲近和近亲近，修持和大的修持。这些通常是道路的亲近修持的次第结合。亲近是空性大和慈悲大的禅定，以上是胜义谛和世俗谛二者的菩提心修习。近亲近是手印中显现的，下方的禅定是一个手印扩展，两个显现。修持是，用五种供品进行会供。大的修持是，那时体验到阿里的快乐，因此，结合的方法只有四种亲近修持。找到阿里手印具相的女子后，用身体保护、更换衣服、誓言布施这三种法来稳固，或者说法、灌顶、誓言物布施，这是亲近。用四种会供品和衣服装饰。食物使身体充满营养。知道舞蹈和歌曲，产生左道，用欲望的论典六十法，使快乐增长，这是近亲近。以四手印平等进入是修持。用金刚舌吸取日月明点，这是1大的修持。1为了明确这一点，说供养胜者，在母的莲花秘密坛城中等等。三千世界芥子在第九品中已经详细解释。获得成就的修持，用金刚舌吸取日月精华的坛城。这被称为是等入。
English
What is it? It is the power of mantra and samadhi, and the actual self-summoning. Or the age is twelve, sixteen, twenty-three kinds. Or the three signs of superior, medium, and inferior, or the root sign is eight petals, the superior four petals, the medium and inferior two petals. Or, 1 white lunar fluid drips, the sun 1 and red fluid drips have 11, both have, and three that do not have. Or, through the method of union, let the deity mother herself become bliss and emptiness, belonging to an evil lineage; the other deity father is the bliss and emptiness dragon girl; both produce bliss and emptiness, which is the goddess, and these are only that. If the power of view and meditation is small, then distinguish, or if the power is great, then do not distinguish. This is said to be related to whether one is skilled in one's own method of union. This is said to be approach and near approach, practice and great practice. These are generally the stages of approach and practice on the path. Approach is the samadhi of great emptiness and great compassion, above is the practice of the mind of enlightenment of both ultimate truth and conventional truth. Near approach is manifested in the mudra, the lower samadhi is one mudra extended, two manifested. Practice is, performing the gathering with five offerings. Great practice is, at that time experiencing the bliss of Ali, therefore, the method of union has only four kinds of approach and practice. After finding the Ali mudra qualified woman, stabilize with the three dharmas of body protection, changing clothes, and vow giving, or teaching the dharma, empowerment, and giving vow substances, this is approach. Decorate with four kinds of gathering offerings and clothes. Food makes the body full of nutrition. Knowing dance and song, generating the left path, using the sixty dharmas of the desire treatise, increasing happiness, this is near approach. Entering equally with the four mudras is practice. Taking the sun and moon bindu with the vajra tongue, this is 1 great practice. 1 In order to clarify this, it is said to offer to the Victorious Ones, in the secret mandala of the mother's lotus, etc. The mustard seed of three thousand worlds has been explained in detail in the ninth chapter. The practice of obtaining siddhis, taking the essence of the sun and moon mandala with the vajra tongue. This is said to be equal entry.
Chinese
因为通过修行而产生，所以是修行。精华是：父母的日月明点二者融合为一，汇集所有功德的精华，是精华。因此，仅仅是显现于安乐智慧五种坛城之中。给予。以风的力量再次引回自身处所，因为金刚本身就是舌头，所以，那个意义就叫做那个章节。获取的方法在第十章中已经讲述了关于大乐自在。平凡的，也就是没有被方法掌握的，对于那些无法逆转风的人来说，观想自己的舌头为五股金刚杵，这就是金刚舌，通过它来获取并吞食明点。共同的功德是：如果在空中飞行，就能像鸟一样行走，颜色鲜明，光彩夺目，获得长寿等等。之前的功德，殊胜的成就功德，就像如意宝珠一样，或者像心中所想的那样出现，比如云端的主人等六种变化。如是说。为了超度那些积聚的田地，慈悲是为了展示胜于他人的行为。田地变成殊胜和殊胜之小。日月之坛城智者安放。等等这样说，一般来说，田地变成产生更高功德的供养田，比如吉祥清净的第七次转生。最初是产生慈悲的田地。二者之中，这里是慈悲产生的田地，也就是要超度的十种田地。对于他们来说，三宝上师身仇二者，违背誓言和狡猾，聚集而来和完全损害，誓言仇敌具有恶劣的品性。七者是善趣，所以是殊胜的。三恶趣是恶趣，所以是殊胜之小。这十者都在南方埃的坛城三角形之上观想日月之座，瑜伽士自身显现为忿怒尊，不散乱的定，三角形之上头朝西南脚朝东北，为了将轮回的一切都转变为涅槃，仰面朝天，金刚安住在心间，这仅仅是智者所安放的。另一种方式，如果按照方便道，父母日月二者修行
English
Because it arises from practice, it is practice. The essence is: the two bindus of the sun and moon of the parents merge into one, gathering the essence of all qualities, it is the essence. Therefore, it is only manifested in the mandala of the five joys and wisdoms. To give. With the power of the wind, it is drawn back to its own place again, because the vajra itself is the tongue, therefore, that meaning is called that chapter. The method of obtaining has already been explained in the tenth chapter about the great bliss of freedom. Ordinary, that is, those who have not been grasped by the method, for those who cannot reverse the wind, visualize their own tongue as a five-pronged vajra, this is the vajra tongue, through which to obtain and devour the bindu. The common merits are: if flying in the sky, one can walk like a bird, the color is bright, the radiance is dazzling, one obtains longevity and so on. The previous merits, the supreme accomplishment merits, are like a wish-fulfilling jewel, or appear as one thinks in the heart, such as the master of the clouds and other six changes. Thus it is said. In order to liberate those accumulated fields, compassion is to show actions that are superior to others. Fields become supreme and small of the supreme. The wise place the mandala of the sun and moon. And so on, it is said that in general, the field becomes a field of offering that produces higher qualities, such as the seventh rebirth of auspicious purity. Initially, it is the field where compassion arises. Of the two, here is the field where compassion arises, that is, the ten fields to be liberated. For them, the Three Jewels, the master, the body enemy, the two, violate the vows and are cunning, gather together and completely harm, the vow enemies have bad qualities. The seven are the good realms, so they are supreme. The three evil realms are evil realms, so they are small of the supreme. All ten of these visualize the seat of the sun and moon on the triangle of the southern E mandala, the yogi himself manifests as the wrathful deity, the samadhi is not distracted, on the triangle, the head faces southwest and the feet face northeast, in order to transform all of samsara into nirvana, lying face up, the vajra dwells in the heart, this is only placed by the wise. In another way, if according to the path of skillful means, the father and mother, the sun and moon, the two practice
Chinese
是对于解脱者的识进行灌顶。再次是观想我是慢，手的行为。吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字变成空（藏文），清净（藏文）。融入法界（藏文）中，在手印中燃烧。化为光芒四射的身体而庄严。在头顶上观想尊胜佛母。这被称为：救度的金刚持（0）不减退天之三摩地的我慢，手的五指的文字嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）、梭哈（藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）。观想五种光芒的行为的三摩地，净化所度化者的心间的六种种子字，阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）、让（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）、扬（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）、苏姆（藏文，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：苏姆）、德里（藏文，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：德里）、呸（藏文，梵文天城体：फ，梵文罗马拟音：pha，汉语字面意思：呸）六个字本身。将清净的心识，不坏的明点变成六个白色吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，然后合一，将其拉回，金刚持从左鼻孔进入脑海。从清净的生命之路而来。通过脊椎的马，从秘密金刚之路。依次通过，然后落入明妃的虚空中，融入父母的菩提心界中，从融化为光中，手印金刚发出光芒，合一，从完全转变中，通过三种仪轨变成金刚萨埵的身相。那本身没有舍弃五毒烦恼。作为清净之地的标志，五种光芒四射，庄严，在具有信心的顶髻上，观想一肘高的部主不动佛。是为了从轮回中显现，即尊胜的观想。那个意义上说那句话。稀有空（藏文）恶空（藏文）解脱之路。这被称为：造作恶业而堕入恶道，从人变成七种。以及，恶果成熟的三种，总共四十种。即使没有积累自己的福德，也不会因罪过而蒙蔽自己。不让他人受苦是稀有果，如今从轮回中解脱的方法没有比这更好的了。那么有人会想，救度者不会掩盖意义吗？为了表明通过证悟的智慧的利刃，无论如何都不会被掩盖。本来无生，如是本性。如幻显现，如眼花缭乱。即使做了所有结合和救度的事情。也没有做一丝一毫。如是说，结合和救度之路，十方佛土的自性显现，本来就是自生