Chinese
像雨水一样从金刚的顶端降下，是无离之喜。它降在哪里呢？ непрекъснато降在佛母的莲花上。如果 непрекъснато降，那么是否像大河的流水一样 непрекъснато而来呢？如果这样问。但不是这样的，如果是 непрекъснато降，那么风等因素就无法作用，所以不是 непрекъснато降。如果反驳说，经文中也说像夏天的雨一样 непрекъснато降，如果你的说法不是这样，那么就与经文相违背。但不是这样的，说夏天是因为夏天也是令人愉悦的季节。菩提心降临的时候，不是像不愉悦一样，而是因为令人愉悦，所以用相似的比喻。是这样说的。像雨水一样，夏天的雨也是被海洋的蒸汽推动的。不是推动后降下，所以不是时时降下。因此，菩提心也是在两种因素推动的时候降下，不是时时降下。如果反驳说，如果你的说法是这样，那么就与 непрекъснато降相违背。不相违背，说 непрекъснато降，是指菩提心的自性本来没有造作，以及超越言语的界限，恒常存在于三时，是考虑到这些而说的，所以不相违背。这样断除了疑惑。为了明白那个意义，啊！是殊胜方便之父说的。然后，为了佛母再次提起那个菩提心。然后说了贪恋佛母的菩提心等等。然后是指很清楚。贪恋，是因为贪恋佛父佛母，所以是贪恋。佛母的菩提心融入心中。为了那个意义，殊胜方便佛父佛母为了激励菩提心，从声音之下发出这样的奇妙声音。啊！大贪恋佛母的菩提心，啊！是指啊本身就是法性，本来没有生起，对此贪恋。因为不是贪恋烦恼的势力，所以是大的。因为将内外显现的法摄集于势力之中，所以是势力。因为转变为无二的智慧，所以是菩提心，像那样
English
Like rain falling from the tip of a vajra, it is the joy of separation. Where does it fall? It falls continuously on the lotus of the Mother. If it falls continuously, then does it come continuously like the flow of a great river? If asked. But it is not like that. If it were continuously falling, then factors like wind would have no effect, so it does not fall continuously. If it is argued that the scriptures also say that it falls continuously like summer rain, and if your statement is not like that, then it contradicts the scriptures. But it is not like that. Saying 'summer' is because summer is also a pleasant season. When bodhicitta descends, it is not like being unpleasant, but because it is pleasant, so it is a similar metaphor. That is how it is said. Like rain, summer rain is also propelled by the steam of the ocean. It is not that it falls after being propelled, so it does not fall at all times. Therefore, bodhicitta also falls when propelled by two factors, it does not fall at all times. If it is argued that if your statement is like that, then it contradicts 'continuously.' It does not contradict, saying 'continuously' refers to the nature of bodhicitta being originally uncreated, and that it constantly exists in the three times, beyond the limits of speech, it is said with that in mind, so it does not contradict. Thus, doubt is cut off. For the sake of understanding that meaning, 'Ah!' is what the supreme method Father said. Then, again, for the Mother to bring up that bodhicitta. Then, attachment, the Mother's bodhicitta, etc., were spoken. Then, it is clear. Attachment, because of attachment to the Father and Mother, it is attachment. The Mother's bodhicitta is absorbed into the heart. For that meaning, the supreme method Father and Mother, in order to stimulate bodhicitta, this miraculous sound arises from below the sound. 'Ah! Great attachment, the Mother's bodhicitta,' 'Ah!' refers to 'Ah' itself being the nature of reality, originally unborn, to which there is attachment. Because it is not attachment to the power of afflictions, it is great. Because it gathers the phenomena appearing outwardly and inwardly into power, it is power. Because it transforms into non-dual wisdom, it is bodhicitta, like that.
Chinese
从那菩提心之中，三世的善逝们也由此而生，并且成为一切的生源，因此是四根本中最殊胜的。因为母亲的心没有被轮回的任何过失所沾染，所以被称为无垢无瑕。因为菩提心的所依之处安住在莲花中，所以是莲花。从那莲花的莲蕊中，菩提心以光芒的形式出现。在那处所，殊胜方便之父的菩提心，如洁白无瑕的珍珠，为了遣除烦恼，以清凉的光芒，我祈请莲花的光芒绽放。这是从体性的角度引发的开场白。为了引发对父亲菩提心体性的讨论，又说了“殊胜方便之父”等等，宣称道：与此相关联，“啊，清澈而洁净的月亮坛城”等等，因为菩提心自性清明，所以清澈，因为没有被分别念的过失所沾染，所以洁净。因为世俗菩提心的颜色是白色的，所以月亮坛城是没有过失，本来就完全清净的菩提心，通达了三世诸佛如何安住。像那样的菩提心是清凉的，以光芒的形式，在母亲莲花的莲蕊处，生起菩提心吧。发出“吼”的声音来劝请。像这样，父母双方引发开场白后，将菩提心迎请到所居之处，宣说了生起和收摄的等持。然后，“薄伽梵”等等，以及“如此说道”等等，都很容易理解。“诶玛吙，至上安乐的安乐”等等，是从菩提心所居之处，数算后获得的安乐，那是所有安乐中最殊胜的。从金刚到之间，在母亲的莲花中生起。从母亲的毛孔中，向外极度散发菩提心，触及三界一切有情的身，从而使一切烦恼得以清净，对于净化一切众生的相续，在那个时候，触及了三世诸佛的心，从而供养了菩提心。再次，诸佛的
English
From that Bodhicitta, the Sugatas of the three times are also born from it, and because it becomes the source of all, it is the most supreme of the four roots. Because the mother's mind is not stained by any faults of samsara, it is said to be immaculate and flawless. Because the support of the Bodhicitta resides in the lotus, it is a lotus. From the stamen of that lotus, Bodhicitta arises in the form of light. In that place, the Bodhicitta of the supreme method father, like a white pearl, without stain, in order to dispel afflictions, with cool rays, I pray that the lotus's rays may bloom. This is an opening statement from the perspective of characteristics. In order to initiate a discussion on the characteristics of the father's Bodhicitta, it is also said, "Supreme method father," etc., proclaiming: In connection with this, "Ah, the clear and pure mandala of the moon," etc., because Bodhicitta is clear by nature, it is clear, and because it is not stained by the faults of conceptual thought, it is pure. Because the color of relative Bodhicitta is white, the mandala of the moon is without fault, and the Bodhicitta, which is originally completely pure, understands how the Buddhas of the three times abide. Such a Bodhicitta is cool, and in the form of light, in the stamen of the mother's lotus, may Bodhicitta arise. Uttering the sound "Ho" to exhort. In this way, after the father and mother initiate the opening statement, they invite Bodhicitta to its dwelling place, and proclaim this samadhi of arising and gathering. Then, "Bhagavan," etc., and "Thus it is said," etc., are easy to understand. "Emaho, supreme bliss of bliss," etc., is the bliss obtained after counting from the place where Bodhicitta resides, which is the most supreme of all bliss. From Vajra to between, arising in the mother's lotus. From the pores of the mother's skin, Bodhicitta is extremely emitted outward, touching the bodies of all sentient beings in the three realms, thereby purifying all afflictions. For purifying the continuum of all beings, at that time, it touches the minds of all the Buddhas of the three times, thereby offering Bodhicitta. Again, the Buddhas'
Chinese
光芒被激发，再次融入母体的法界并消融，由此菩提心以明点的形式在母体的莲花上显现。因此，明点的光芒遍布一切，所以世尊说菩提心遍布一切。当菩提心的光芒净化了众生时，轮回和涅槃的一切法都安住在唯一的菩提心中。因此，为了成就具有所依之物的因，首先要进行亲近和修持。然后，世尊，秘密之主等说道。然后，是指世尊以圆满报身之相安住，紧接着从所依的坛城生起。世尊以圆满报身之相安住之身，放射出光芒，从中发出字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）完全转变，显现为法界生起之印。即是普贤佛母虚空自性的三角形，从上到下完全扩展，深不可测。其中，从明觉的加持中发出蓝色字母扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）。扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）完全转变，成为蓝色的风轮，形状如弯曲的嘴，四面有四面旗帜，无论如何也不会损坏。在其上方，如前一样，发出红黄色让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）。让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）完全转变，成为三角形的火轮。在其上方是水轮，形状为圆形，颜色为白色。在其上方，从黄色色（藏文：སུ，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：苏）中生起金色的地基。在其上方，从朗（藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）中生起由五种珍宝组成的八角须弥山。四种元素是母体圣眼佛母等的自性，因此被称为女人的bhaga。因此，为了成就所依之物的自性，为了加持四方形的大誓言宫殿，从您自己的身语意金刚中生起了这个。生起了什么呢？这个字母种子从须弥山上取出并放置在须弥山上，由此完全转变，成为轮。轮完全转变，成为毗卢遮那佛的身相，从中放射出光芒。
English
The rays were stimulated and again merged and dissolved into the sphere of the Mother, from which the Bodhicitta appeared as a drop on the lotus of the Mother. Therefore, the light of the drop pervades everything, so the Bhagavan said that the Bodhicitta pervades everything. When the rays of the Bodhicitta purified beings, all the dharmas of samsara and nirvana abide in the single Bodhicitta. Thus, in order to accomplish the cause of having a support, one must first engage in approach and accomplishment. Then, the Bhagavan, Lord of Secrets, and so on, spoke. Then, means that immediately after the Bhagavan resided in the form of the Sambhogakaya, the mandala of the support was generated. From the body of the Bhagavan residing in the Sambhogakaya, rays of light emanated, from which the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) radiated. A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) completely transformed, manifesting as the mudra of the origin of the Dharmadhatu. This is the triangular shape of the sky-like nature of the Mother Samantabhadri, expanding completely from top to bottom, unfathomable. Within it, from the blessing of awareness, the blue letter Yam (Tibetan: ཡཾ, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, Literal Chinese meaning: Yam) radiated. Yam (Tibetan: ཡཾ, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, Literal Chinese meaning: Yam) completely transformed, becoming the blue wind mandala, shaped like a curved mouth, marked with four banners on four sides, impossible to destroy. Above it, as before, the reddish-yellow Ram (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Literal Chinese meaning: Ram) radiated. Ram (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Literal Chinese meaning: Ram) completely transformed, becoming the triangular fire mandala. Above it is the water mandala, round in shape and white in color. Above it, from the yellow Su (Tibetan: སུ, Sanskrit Devanagari: सु, Sanskrit Romanization: su, Literal Chinese meaning: Su), arises the golden ground. Above it, from Lam (Tibetan: ལཾ, Sanskrit Devanagari: लं, Sanskrit Romanization: laṃ, Literal Chinese meaning: Lam), a Mount Meru with eight corners made of five kinds of precious jewels is generated. The four elements are the nature of the Mother Buddha Locana and so on, therefore it is said to be the bhaga of a woman. Therefore, in order to accomplish the nature of the support, in order to bless the great Samaya palace, which is square, this arose from your own body, speech, and mind vajra. What arose? This letter seed was taken from Mount Meru and placed on Mount Meru, from which it completely transformed, becoming a wheel. The wheel completely transformed, becoming the form of Vairochana, from which rays of light radiated.
Chinese
因此，如来宫殿的自性全部收摄，再次安住于自身，自身也融入光中。风和火汇聚，化为一体的光团。从中，宫殿广大无边，为了佛与众生平等，显现四方等功德，从下方涌现而庄严。由八根柱子支撑的宫殿内部，从狮子等具足功德的五种有情宝座之上，日月之上是莲花，莲花之上是珍宝。自然成就的宫殿。对此，如是宣说：“唉玛，一切诸佛……”直到“种种诸佛之所住处”这样宣说。这段话很容易理解。之后，在生起宫殿之后，紧接着，世尊从菩提心金刚口中念诵：斯德（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） ཏི་ཏ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）བཛྲ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ཨ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。于是，将安住于大坛城中央的座垫之上。如此，明妃普贤佛母也以相拥之姿，无二无别地安住。之后，又宣说了生起眷属的等持，因此，之后又宣说了无二无别等。最初，在如是念诵菩提心之后，紧接着就生起眷属。在明妃的虚空中，以菩提心明点的自性安住，从中，在方位和隅方化为文字的自性，中央是两个端点。东方是两个ཏ་。南方是两个ད་。西方是两个དྷ་。北方是两个ན་。短的和长的两个，是五部的种子字。东方是ཀ。南方是ཁ。西方是短音。北方是长音。这是方位的菩萨们的种子字。东南方是པ。西南方是ཕ。西北方是短音的བ་。东北方是长音的བ་，这些是隅方的菩萨的种子字。又是东方是ཙ。南方是ཚ。西方是短音的ཛ་。北方是长音的ཛ་。像这样，是方位的佛母们的种子字。东南方是ཡ。西南方是ར。西北方是ལ。东北方是ཤ。上方是སེལ་