English
From becoming, contemplate as the Primordial Buddha Samantabhadra, the basis of reality. If one attends to the training that accords with nirvana and the manner of abiding, it is like a mirror of the sun and moon, and is the Vajra family. The mass of light is equality, and is the Ratna family. That which is marked with the Vajra Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) is individual discrimination, and is the Padma family. Performing expansion and contraction is accomplishing activities, and is the Karma family. The complete body is the Dharmadhatu wisdom, and is the Tathagata family. The manner of completely perfecting the qualities of the five manifest enlightenments at the time of fruition. From the Tantra of the Ornament of Vajra Heart: "Āli and Kāli, and the two kinds of Vajra Moon, becoming one is equality. The seed becoming a sign is the definite explanation of individual discrimination. From that, all Buddhas arise, accomplishing the benefit of beings is diligent activity. The complete image is the Dharmadhatu." Thus it is said. Then, according to the Tantric text, immediately upon generating the palace with its seat, on the left of Samantabhadra, generate Samantabhadri, similar to the father, embracing in non-duality. Secondly, from the juncture of union, the clouds of bodhicitta expand into the nature of letters, and performing the wondrous mandala of the son, that is, between ཋ་ and ༀ་, making oneself the son, the Buddhas become a mandala of deities, accomplishing the deeds of the Victorious Ones, returning to the mandala, dissolving into the principal Vairocana father and mother, contemplate abiding in the other and one's own place. Secondly, making oneself the son of another. From the Wisdom Peak Tantra: "How does one arise from the power of the Buddhas? With the spontaneously accomplished ritual and the complete limbs of the ritual, the wise one is the son of the Buddhas." Thus it is said. There are eight categories here, that is, how to do them. First, the egg ripens, and it is generated as if it has ripened into a form to be tamed. Moreover, as before, the first of the two methods of the practice lineage is: the principal father and mother dissolve into light, becoming a mass of dark blue-black bindu, marked with the seed and hand implements, that is the egg. From that arises the Vajradhara father and mother of fruition, the complete faculties, that is, hatching from the shell. The father's conceptual network, the net of causes, becomes the nature of letters. The mother emits light, embracing the son,
Chinese
４、向诸神祈祷，５、将虚空之神全部融入自身，并怀着“我是所有坛城的主宰”的自豪感，６、观想自己化为伟大的怙主父母，在明妃的虚空中创造坛城，７、为了将自己四十二个觉知的字母清晰地显现为神，并从子宫中取出而进行念诵。８、用铁钩手印迎请他们，用绳索安置于座，用铁链表明誓言，安住于无二无别之中，用铃铛思维一切皆安住于大乐之中，用四手印束缚和封印。第二种是密续部的规矩，如《幻化网海》中所说：谁向谁祈祷？以慈悲的加持净化后，心意融入无二别，如何能有子转念？这是说，从对显空二边的执着中，修习断除常断二见的两种方法，首先是修习断除对显现边的执着，也有两种方法：劝请本尊和赐予加持。第一种是，从主尊的心间，出现具有种姓的普贤菩萨，具有圆满报身相，双足交叠，双手合掌，绕坛城三圈，以大乐的方式抛洒鲜花，以此祈祷。第二种是，诸神忆念我等，以方便和智慧的光芒，净化心和心所的分别念，以及由此产生的异熟果报之身语意。从远离能取所取的自性，如熔金般的光团中，诸佛的身体、语言和意念，以光芒和三字的形式融入自身，光团本身转变为与其无二无别的三种果，粗大的身语种子融入微细的意种子中，安住于月轮上的吽字。（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）它被风轮托起，如箭一般射入主尊的心间，父母因安乐嬉戏而满足，安住于转变为菩提心无二别之光团的明妃的虚空中，所有本尊也都念诵各自的密咒
English
4, Praying to the deities, 5, dissolving all the deities of space into oneself, and holding the pride of thinking, "I am the master of all mandalas," 6, visualizing oneself as the great glorious Heruka parents, creating the mandala in the space of the consort, 7, reciting to clearly manifest one's forty-two letters of awareness as deities and to bring them forth from the womb. 8, Inviting them with the iron hook mudra, seating them on the seat with the lasso, showing the samaya to be inseparable with the iron chain, and thinking that all are abiding in great bliss with the bell, binding and sealing with the four mudras. The second is the tradition of the tantra section, as it says in the Ocean of Illusion: By whom is prayer offered to whom? After purifying with the blessings of compassion, when the mind and heart are mixed and inseparable, where does the thought of becoming a son reside? This means that from the attachment to the two sides of appearance and emptiness, there are two ways to practice abandoning the views of permanence and annihilation. First, there are two ways to practice abandoning attachment to the side of appearance: urging the commitment and bestowing blessings. The first is that from the heart of the main deity, the Samantabhadra of the lineage appears, with the form of a complete Sambhogakaya adorned with ornaments, with feet crossed and palms joined, circling the mandala three times, and scattering flowers with great joy, thereby praying. The second is that the deities remember us and emanate the rays of skillful means and wisdom, purifying the thoughts of mind and mental factors, and the body, speech, and mind of the resultant maturation from them. From the nature of being free from the grasped and the grasper, like a molten gold mass of light, the body, speech, and mind of the Thus-Gone Ones are absorbed into oneself in the form of rays of light and three letters. The mass itself transforms into the three inseparable fruits, the coarse seeds of body and speech merge into the subtle seed of mind, and abide as Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) on the center of the moon. It is lifted by the wind mandala, and as it goes like an arrow shot into the heart of the main deity, the parents are satisfied by the enjoyment of bliss, and abide in the space of the consort, transformed into a mass inseparable from bodhicitta, and all the assembly of deities also recite their respective secret mantras.
Chinese
从嘎的身体开始融入菩提心精华的自性中。 在此状态下，主尊父母也以极大的贪恋融入安乐的自性中，观想一切融为一体。 第二，为了净化对空性的执着，将那个精华也转化为文字和手印的形象。 生起自己是寂静或忿怒本尊的慢心，用空性咒语对它进行五智灌顶，加持为身语意功德事业五者。 然后，加持主尊父母的虚空为虚空秘密金刚和莲花，用“萨玛雅 霍”等手势和回应来激发，进入平等。 通过菩提心与佛母子宫的接触，加持虚空秘密宫殿。 在其中清晰地种下诸神的种子，通过念诵各个神灵的秘密咒语，使身体圆满。 仅仅念诵“扎”字，就从佛母的虚空中取出，安住在前方的虚空中，用三个种子字加持三密。 通过放射和收摄光芒，成办诸佛的事业，观想安住在各自的座垫上。 如果是幻化寂静的灌顶，观想普贤父母在主尊的心间殿堂，六能仁在外面的殿堂生起，这是一个特殊的要点。 这些仪轨被认为是小小的阐述，如果想进行摄略，就念诵“舍”等。 摄略时，首先观想自己清晰地显现为所修本尊的身相。 在前方的虚空中清晰地观想坛城本尊，或者从自己的心间放射坛城，或者从法界迎请并观想安住在前方虚空中，这三种方式中的任何一种，按照仪轨清晰地观想后，做通常的忏悔七支供，最后，在自己和会供田都不可得的状态中，再次如实地观想各个本尊的坛城显现。 第二，为了净化胎生，展示了四种或五种现证菩提的分类。 第一种是饮血嘿汝嘎嘎拉波的意趣，即在其中说到： “第一是空性菩提心，第二是种子生起，第三是形象圆满，第四是安立文字。” 这些的意义是，所谓的死亡和中有
English
Starting from the body of Ga, it dissolves into the essence of Bodhicitta's nature. In this state, the main deities, father and mother, also dissolve into the nature of bliss with great attachment, and one contemplates everything merging into one. Second, in order to purify the clinging to emptiness, that essence is also transformed into the form of letters and hand symbols. Generate the pride of being either a peaceful or wrathful deity, and with the mantra of emptiness, empower it with the five wisdoms, blessing it as the five: body, speech, mind, qualities, and activities. Then, bless the space of the main deities, father and mother, as the secret space vajra and lotus, and stimulate them with gestures and responses such as "Samaya Ho," and enter into equanimity. Through the contact of Bodhicitta with the womb of the consort, bless the secret space palace. Clearly plant the seeds of the deities within it, and through reciting the secret mantras of each deity, the body becomes complete. Merely by reciting the syllable "Jah," take them out from the consort's space and place them in the space in front, blessing the three secrets with three seed syllables. By radiating and withdrawing light, accomplish the deeds of the Buddhas, and contemplate them residing on their respective seats. If it is the empowerment of illusory peace, the special point is to visualize the Primordial Buddha Father and Mother in the heart chamber of the main deity, and the six Thubpas arising in the outer chamber. These rituals are considered small elaborations, and if one wants to condense them, one recites "Shye," etc. When condensing, first visualize oneself clearly appearing as the body of the deity to be practiced. Clearly visualize the mandala deity in the space in front, or radiate the mandala from one's own heart, or invite from the Dharmadhatu and visualize them residing in the space in front. After clearly visualizing any of these three methods according to the ritual, perform the usual confession of the seven branches. Finally, in a state where both oneself and the field of merit are unobtainable, again visualize the mandala manifestation of each deity as it is. Second, in order to purify the womb-born, the four or five categories of manifest enlightenment are shown. The first is the intention of the blood-drinking Heruka Galpo, which says: "First is emptiness Bodhicitta, second is the arising of the seed, third is the completion of the form, fourth is the establishment of letters." The meaning of these is that the so-called death and bardo
Chinese
等等来阐述。死亡和有之间的中阴，以空性菩提心来净化。取食的寻香识与精血相混合，以天神种子的力量来净化，并且其自身也在精滴、微尘、风三者融为一体之时，次第体验五种状态。如此，柔软蠕动的那些，从天神种子本身转变为手印而净化。坚硬凝固的那些，手印转变为光团而净化，遍入天、鱼和乌龟，诸根圆满的那些，转变为天神之相而净化。总而言之，为了圆满观想任何本尊的全部形象，要修学手印身。观想任何种子字，即是语金刚。心则是与五股金刚杵等手印结合。所谓的金刚三种仪轨，是父续的法，其中所净化的，第一是净化构成身体的诸元素分散又聚集后出生。第二是净化精血心三者混合后体验的五种状态。第三是净化在子宫中赤白明点聚集，寻香识进入的时刻。果时，将三门修持为三金刚，建立缘起。如经中所说：于圣母之阴大乐中，导师具足三十二相，主尊具有八十随好。将生与化身结合的观点，由“中间”等来阐述。其中，死亡时法身光明逆行蔓延，意身中阴无法升起为报身，或者即使能升起，也会因为执着于其他而受生，因此从中阴舍弃，以具足菩提心来寻找身体的所依，是资粮道。从子宫之门进入，随即进入识，是加行道。一旦进入子宫，那时的五种菩提心是见道和修道。十个月与十地紧密相连，然后带着对超胜本尊的认知而出生，象征着无学道，从而成就最胜之身，化身。在《虚空光明》中说：入胎菩提五种，十个月是十地。