English
There are two ways to generate this: the practice division method and the tantra division method. First, according to the practice division method, as explained in the King's ritual, the 'Eight Commands Secret Perfection,' according to the intention of the great vidyadhara Padmasambhava, there are two types: self-generation and other-generation. First, regarding the meaning of 'making others as one's own son,' the essence of one's own mind, the blissfully departed, is the basis of all phenomena of samsara and nirvana. Therefore, the nature of awareness is generated as the main father and mother, and thereby, those other Tathagatas are created as sons and placed in the retinue. This means that through five methods, such as purifying all phenomena, including one's own ripened body, into emptiness, relying on the instructions of the three samadhis, one meditates on the nature of self-awareness in the form of seed syllables, and from the seeds that arise, one meditates on the progressive accumulation of arising. From the five-colored radiant syllable བྷྲཱུྃ་ (Tibetan, Sanskrit: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: seed syllable), one meditates on the palace with its seat. On the central seat, the seed syllable descends from space, completely transforms, and from it arises the main cause, Heruka, with one face and two arms, his body color dark bluish-black, changing in appearance. With the great bliss of the union of father and mother, one invites all the Buddhas of the ten directions, who enter from the father's crown and dissolve into the mother's lotus palace. Again, rays of light radiate, inviting all sentient beings, purifying obscurations, and dissolving into the lotus palace. Then, one generates the great pride of 'I am the great lord of all samsara and nirvana,' and brings forth all the deities from the secret space and places them on their respective seats. Second, regarding the meaning of 'making oneself as the son of others,' in the case of self-generation, all the other Tathagatas are absorbed into oneself, and from the birth canal, they are placed in the retinue in the form of sons. These all become the mind of the main deity, and one's own conceptual thoughts, which exist in the form of letters, are brought down into space, transformed into sons, and placed in the retinue. There are eight aspects to this. For example, with egg-born beings, first the egg matures, then the eggshell breaks, and the faculties and limbs are fully developed, and finally it matures. Similarly, the main father and mother dissolve into light
Chinese
变成以靛蓝色黑色的圆球种子字（藏文：，梵文天城体：，梵文罗马拟音：，汉语字面意思：）作为标志，并且完全转变，从中生出果位的黑汝嘎父母，身色靛蓝色黑色，九头十八臂八足，所有生处全部圆满，在那时，父亲的所有分别念都变成文字的体性，心想没有生育儿子的能力，由于母亲放射光芒的激励，向眷属的诸位本尊祈请生育儿子，之后眷属的诸位本尊也都以极大的欢喜融化为光，融入自己作为主尊的那位的内心，变成内心，生起我是所有坛城的遍主，大智慧的自性这样的我慢，之后加持空密，以四手印平等进入，母亲在虚空中三次降下菩提心的光芒，第一次安立明点，第二次生起所依坛城宫殿及座垫，第三次四十二种分别念以文字的体性存在的所有都完全转变，从而主眷的本尊全部圆满显现，从母亲的虚空中请回，幻化出四位手印天女，铁钩女从法界稍微触碰智慧坛城的所依，从而激励，绢索女从处所移动并迎请，铁链女将誓言坛城融入无二，铃女以生起欢喜的方式，将誓言和智慧无二稳固地系缚，以三处三金刚加持印封，眷属安住在各自的座垫上，融入主尊果位的黑汝嘎，宫殿融入宫殿，座垫融入各自的座垫。第二，讲述续部的规矩，一般来说，以金刚萨埵幻化网为例，对于坛城生起的方式的仪轨，以前的论师们观点不同，注释《日藏》中有五生仪轨，根据网的大小，有自生、他生和他生，以及三生仪轨等，其中第一种规矩是五生仪轨，首先生起菩提心，短暂地观想为普贤王如来，在下方的方位以智慧
English
Becoming marked with the seed syllable of a dark indigo sphere (Tibetan:, Devanagari:, Romanized Sanskrit:, Literal meaning in Chinese:), and completely transforming, from which arises the fruition Heruka parents, body color dark indigo, nine heads, eighteen arms, eight legs, all birthplaces completely perfect, at that time, all the father's discriminations transform into the nature of letters, thinking there is no ability to beget a son, due to the encouragement of the mother radiating light, praying to the assembly of deities of the retinue for the purpose of begetting a son, after that, all the assembly of deities of the retinue also dissolve into light in great joy, merging into the heart of the one who is the main deity, becoming the heart, generating the pride of "I am the lord of all mandalas, the nature of great wisdom," after that, blessing the secret space, entering equally with the four mudras, the mother descends the light of bodhicitta three times in the sky, first establishing the bindu, second generating the support mandala palace and cushions, third all the forty-two discriminations existing in the nature of letters completely transform, thereby the main and retinue deities completely manifest, inviting them back from the mother's sky, emanating four mudra goddesses, the Iron Hook Woman slightly touches the support of the wisdom mandala from the realm, thereby stimulating, the Rope Woman moves from the place and invites, the Iron Chain Woman merges the samaya mandala into non-duality, the Bell Woman, in the manner of generating joy, firmly binds the samaya and wisdom as inseparable, sealing with the three places and three vajras, the retinue sits on their respective cushions, merging into the main deity, the fruition Heruka, the palace merges into the palace, and the cushions merge into their respective cushions. Second, explaining the customs of the tantras, generally speaking, taking Vajrasattva Mayajala as an example, regarding the ritual of how to generate the mandala, the previous teachers had different views, the commentary "Nyiseng" has the five generation ritual, depending on the size of the net, there are self-generation, other-generation, and three-generation rituals, among which the first custom is the five generation ritual, first generating bodhicitta, briefly visualizing as Samantabhadra, in the lower direction with wisdom
Chinese
从一开始，观想生成了带基座的宫殿，并以菩提心安住于日月座垫之上，以生起菩提心为智慧之义，即是空性智慧，此为第一步仪轨。在此状态中，观想自心为阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）之体性，进行收放。从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中，在月轮的中央观想名号的种子字阿利，从阿利中，在日轮的中央观想相好的种子字嘎利。二者以两层顺序环绕，此为自性，是第二步仪轨，犹如镜子般的智慧。这些融合成一个光团，是第三步仪轨，即平等性智。从光团中化为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），并加持其同类果为金刚，此为第四步仪轨，即妙观察智。从那完全转化后，生起为普贤王如来的身相，此为第五步仪轨，即成所作智。之后，生起佛母，从意念之云中生起各自的身相，以各自的咒语将其引出，安置于坛城之中。荣索大师和全知钦布大师的五步生起法与此相似。不同之处在于，首先进行三种三摩地。前两个三摩地为空性智慧，即第一步仪轨。然后，从根本的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字中生起日月轮的第二步仪轨。直到第五步仪轨圆满生起身相，并生起宫殿。之后，进入自生子和他生子的仪轨，就像这样：唉玛，以五妙欲生起心，那以禅定和一切显现为先导，从菩提心的自性白色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）进行阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的收放。从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中，在月轮之上，观想名号美好的种子字，即十六元音字母的环绕，分为两层，具有阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的精华。然后，从那个阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中，名号的字母散发和收摄，在变成日轮的上方，成为相好美好的种子字，即三十四个辅音字母，环绕成两层。内层具有十二个阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的环绕，其精华是字母ཀྵ。全知钦布大师说，在三十四个辅音字母上加上雅、拉、瓦等六个字母，形成两层。然后，所有这些
English
From the beginning, having completed the generation of the palace with its base, and with the mind desiring to sit on the sun and moon cushions, by the meaning of generating the mind of enlightenment as wisdom, which is the wisdom of emptiness, this is the first ritual. From that state, meditating on one's own mind as the essence of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), doing the emanation and gathering. From A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), in the center of the moon disc, visualize the seed syllable of the name, Āli, and from Āri, in the center of the sun disc, visualize the seed syllable of the marks and signs, Kāli. These two circling in two layers, this is the nature, the second ritual, like mirror-like wisdom. These merging into one mass of light is the third ritual, which is the wisdom of equality. From the mass of light, transforming into Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), and blessing its corresponding result as a vajra, this is the fourth ritual, which is discriminating wisdom. From that completely transformed, generating into the form of Samantabhadra, this is the fifth ritual, which is accomplishing wisdom. Then, generating the Yum, generating each of their forms from the clouds of mind, extracting them with their respective mantras, and placing them in the mandala. Je Rongzom and the Great Omniscient Chimpu's five-step generation method is similar to this. The difference is that the three samādhis precede it. The first two samādhis are emptiness wisdom, which is the first ritual. Then, from the root syllable A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), generating the second ritual of the sun and moon discs. Until the fifth ritual is completed by generating the form, and the palace is generated. Then, entering into the ritual of self-born and other-born sons, like this: Ema, generating the mind with the five wonders, that with meditation and all appearances preceding it, from the nature of the mind of enlightenment, white A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), doing the emanation and gathering of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A). From A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), on top of the moon disc, visualize the auspicious seed syllable of the name, the garland of sixteen vowels circling in two layers, having the essence of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A). Then, from that A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), the letters of the name emanate and gather, becoming the sun disc, on top of which are the auspicious seed syllables of the marks and signs, the thirty-four consonants circling in two layers. The inner layer has a garland of twelve A's (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), its essence is the letter ཀྵ. The Great Omniscient Chimpu said that on top of the thirty-four consonants, adding six letters such as Ya, Ra, La, Wa, etc., forming two layers. Then, all of that
Chinese
进入子之位：自己从普贤王如来的左侧，由阿字生出普贤王母，以刹那间的等持，从父尊母尊方便与智慧的结合处，生起菩提心之云，显现为文字的自性，化为奇妙的子之坛城，成办诸佛的事业，复又收摄融入大坛城中，如此思维。不动佛则融入普贤父母。一切智父子则观想主尊为毗卢遮那佛，故毗卢遮那佛融入普贤王如来。之后如《续释海》中所说：“何者向何者祈请，以慈悲加持净化后，心意融入无别，成为子之意在何处？”如是说。菩提心的自性本来就是佛，但若未得到善知识的加持，未成为自明觉性的智慧者，则不会显现为佛，为了使种姓不灭，自然成就，故应进入其他子之位。首先，为了调伏对事物执着显现的习气，从主尊的心间，生出普贤王如来菩提心的自性，持有圆满报身，具足菩萨的庄严，绕坛城诸尊一周后，在坛城的西门，双足胫骨相接，合掌祈请，诸尊应允后，以方便与智慧的光芒照触自身，净化心的分别念，以及由此产生的身语，成为无二智慧，远离能取所取的自性，化为一体的光团。如是净化垢染后，为了成办功德之聚，得到加持，再次从诸尊处，光芒以三字的形式照射，触及后化为金刚三性的嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字，次第收摄于吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字位于月轮上，被风吹动，融入主尊的心间，因之父母尊以安乐的嬉戏而满足，化为与菩提心无二的光团，安住于母尊的虚空中，诸尊众各自的咒