English
Abandoning the explanation of the two symbols of the doctrine, do not trust self-made explanations such as explaining the unclear and unfounded "time" as a rope, explaining "fangs" as a trident, and explaining "skull" as an enemy. In the Cintamani, the Sadhana of the Five Deities, 8-117 This phrase is explained as showing twelve attributes. Although this may be the view of some Indians, that Sadhana is also disputed, as it is not known whether it is the pure teaching of the Mahasiddha Vajraghantapa, so it cannot be taken as a source. Regarding the term "untimely," it is said that there is a corresponding term in Chinese texts meaning "dying on time." As it appears in the Vajra Dakini, "From the goddess deceiving timely death." Therefore, it should be understood that "time" and "death" are synonymous. The wisdom mother of Vajradhara, Vajravarahi, with her extremely fierce form, is the great wrathful mother. Ogpag, the ornament of the girdle. Adorned with skull fragments. In her left hand, she holds a skull filled with intestines and blood, and in her right hand, she holds a five-pronged vajra. The Sanskrit word for color is varna (梵文天城体：वर्ण，梵文罗马拟音：varṇa，汉语字面意思：color), since it means lineage, both father and mother wear the crest of Vajrasattva. This differs from most other Chakrasamvara Sadhanas, in which the father is Akshobhya and the mother is of the lineage of Vairochana. The distinction of this system is that both father and mother are considered to be of the same lineage, meaning that just as the root is Vajradhara, and the parents are of the same lineage as Vajrasattva, so too the resulting Vajradhara parents are of the same lineage as Akshobhya. Therefore, since glorious Heruka arises from that lineage, the weapons, that is, the attributes, are also, the main attribute of Heruka is Vajradhara. If one again explains "its color" as being the same as the father, and the mother also becomes white, although there is generally no contradiction, the indicated meaning of "its color" is not so. Although there are many such cases in other systems, here, mainly to replace the bodhicitta of the sun and moon, one visualizes the father and mother deities, therefore, the mother is the purity of the dharma of the sun, 8-118 so red is reasonable, and red and white are mutually skillful means and wisdom.
English
For the sake of the ྒྱས་བཏབ་, symbolized by the father who destroys ignorance and the mother who destroys desire, the color red represents the transformation of desire into purity and prosperity. The praise of red in the secret instructions is well-deserved. Third, its activities are of two kinds: the activity of mandala manifestation and the activity of subsequent attachment. First, it is the empowerment of compassion for beings. In dense forest mountains and on the shores of vast oceans, or in primordial charnel grounds, there the mandala is drawn. How does one become the Dharmakaya? Thus, stir and stir, combine and combine, it is called the Vajra chain. On the Vajra-opening lotus, at that time, it revolves like a bee. Then gradually expand. If it is said, then in the transformation at this time it says: From the union of the stirrer stirring, the Dharmakaya is as it is. It is good to put it under "request" in accordance with the order of meaning. The drudpa is said to be Vajra itself. Putting it under "moved by the pestle wood" is because the root tantra says: Stir with the pestle wood, and eat with the Vajra mouth. It seems that it is done in the same order, because the Vajra mouth and so on and the drudpa Vajra and so on are both differences of change. However, at this time, according to the order of meaning, the beginning and end of the tantric words are slightly changed, which is good as usual. This will become the order of explaining one's own doctrine. Here, the place where the mandala is drawn is indicated: At this time, assuming that a yogi with a firm mind begins to practice after completing the recitation, and explains the practice of subsequent attachment and the manifestation of the mandala based on the karma mudra. The reason is that before the mind is firm, the initial practitioner can only practice the condensed deity yoga, or practice the extensive four sessions, etc. In any case, as long as the samadhi of the deity yoga is accomplished, it is the only hero, etc., the only mindfulness yoga of the
Chinese
将会成就。在心不稳定的期间，对于广大坛城，不会成就天瑜伽的等持，对于生起次第现观的众多次第，也不会成就那个等持。心稳定时，对于广大坛城和生起次第的次第那两者，都会成就等持，在那之后才进入修持，因此这里是就那个方面而说的。所谓“一念”，在《集密圣轮》中是对于观修粗略坛城的解说，其他还有各种观点，但在喜乐等众多法类中，将天瑜伽用作总括之名，这里也是如此。其中，具有特征的明妃之身，对于修行者来说，能够使智慧极度稳固，是产生各种技艺的脉、树枝和药物的处所，极其美丽，能够从远处也清晰地显现，并且正是依靠它来安住任何地域的处所，因此是山。或者，因为生处的形状像乌龟一样高耸，所以也是山。因为充满了产生安乐的脉和明点，所以是茂密的丛林。因为具有喜悦的感受，所以是药草地。或者，药草地被翻译为洞穴，生处内部所处的子宫之处就是山的洞穴。阿瓦都帝脉的下端位于那个方向，所以是河岸，都帝就是河流。因为是焚烧分别念之尸体的地方，所以是坟墓，因为身体刚一成就就已成就，所以是本来成就。其中，对于形象的随顺就是身之乐，即山。产生脉、明点、风三者的安乐就是语，即茂密的丛林和药草地。以安乐使分别念止息就是意，即坟墓。从脉交合产生的乐空就是智慧，即河岸。为了理解四金刚自性的安乐，所以才说了这些处所的差别。也就是，父尊母尊平等结合，从处所或因的四种差别中，产生具有身等四种特征的安乐时，那个安乐就在母尊的子宫处，下空中脉之际。
English
It will be accomplished. During the period when the mind is not stable, for the vast mandala, the samadhi of deity yoga will not be accomplished, and for the many stages of the arising stage of realization, that samadhi will not be accomplished either. When the mind is stable, for both the vast mandala and the stages of the arising stage, samadhi will be accomplished. After that, one enters into practice, so here it is spoken of in that regard. The so-called "one-pointedness" is explained in the Condensed Sacred Wheel as the meditation on the coarse mandala. There are also various other views, but in many teachings such as Blissful Joy, deity yoga is used as a collective name, and this is also the case here. Among them, the body of the consort with characteristics is able to make wisdom extremely stable for the practitioner, and it is the place where various arts, veins, branches, and medicines arise. It is extremely beautiful, able to be clearly seen even from a distance, and it is the place where one abides relying on any region, therefore it is a mountain. Or, because the shape of the birthplace is high like a turtle, it is also a mountain. Because it is filled with veins and bindus that produce bliss, it is a dense forest. Because it has the experience of joy, it is a medicinal field. Or, the medicinal field is translated as a cave, and the place of the womb located inside the birthplace is the cave of the mountain. The lower end of the Avadhuti vein is located in that direction, so it is the riverbank, and Dhuti is the river. Because it is the place where the corpse of conceptual thought is burned, it is a cemetery. Because the body is accomplished as soon as it is formed, it is originally accomplished. Among them, following the form is the bliss of the body, which is the mountain. The bliss of generating the three veins, bindus, and winds is speech, which is the dense forest and the medicinal field. Stopping conceptual thought with bliss is mind, which is the cemetery. The bliss-emptiness arising from the union of the veins is wisdom, which is the riverbank. In order to understand the bliss of the nature of the four vajras, these differences of places are mentioned. That is, when the father and mother are equally united, and from the four differences of place or cause, the bliss with the four characteristics of body, etc., is born, that bliss is in the mother's womb, at the time of the lower sky channel.
Tibetan
་སུ་སྒོམ་པ་ལྟར་དཀྱིལ་འཁོར་ཡོངས་རྫོགས་ གསལ་འདེབས་པ་ནི། གནས་དེར་ནི་དཀྱིལ་འཁོར་ཡིད་ཀྱིས་བྲི་བར་བྱ་ཞེས་པའི་དོན་ནོ། ། འདི་དག་ལས་དང་པོ་པས་ནི་ཡིད་ཀྱིས་བསྒོམས་པར་བྱ་བ་ཡིན་ལ། དངོས་ཀྱི་རིགས་མ་ ཡིན་ན་སྐབས་འདིར་མཁའ་གསང་བྱིན་གྱིས་བརླབས་པའང་དགོས་པར་མངོན་ནོ། །སྐབས་ འདིར་འགྲེལ་པ་ནག་པོ་འཁྲུལ་སྤོང་ལས། རྡོ་རྗེ་མཁའ་འགྲོའི་ལུང་དྲངས་ཏེ། ཡང་ན་དགོན་ པ་ཆེན་པོ་འདོད་ཆགས་ལ་སོགས་པའི་ཉོན་མོངས་པའི་ནགས་ཚལ་གྱི་འཁྲིགས་པའི་བུད་ མེད་ཀྱི་ཕྱག་རྒྱའོ། །ཞེས་སོགས་སོ། །མ་སྦྱངས་པ་གཞན་གང་དག་ཞེ་སྡང་ཆེན་པོ་ཀུན་ནས་ བསླངས་ཏེ། འཁྲུལ་སྤོང་ནས་བཤད་ཚད་འགོག་པར་འདོད་པ་རྣམས་ཀྱིས་ཀྱང་། སྐབས་ འདིར་ནི་འཁྲུལ་སྤོང་གི་རྗེས་སུ་འབྲངས་སོ། །འདི་ནི་དཔེར་ན་གོས་ཧྲུལ་ས་ལ་དྲུད་པ་ན། ཚེར་མ་དང་མི་གཙང་བ་སོགས་དངོས་པོ་ངན་པ་དག་འཛིན་ཞིང་། གསེར་གཡུ་ལ་སོགས་ པ་དངོས་པོ་བཟང་པོ་མི་{འཇགས་[འཛིན་]པ་བཞིན་དུ། བློ་གྲོས་ངན་པ་དག་གིས་བསྟན་ བཅོས་རྣམས་ལ་བལྟས་པ་ན། རང་གཞན་གྱི་སྡེ་སུས་གང་བཤད་པ་ཡིན་ཡང་རུང་སྟེ། ཉེས་ 8-121 བཤད་གང་ཡིན་པ་དེ་ནི་བློ་ལ་རན་ཞེང་། ལེགས་བཤད་གང་ཡིན་པ་དག་ནི་སྐྱོན་དུ་བགྲོང་ བར་འགྱུར་རོ། །དེས་ན་འགྲེལ་པ་དེ་ལས་ཀྱང་ལེགས་བཤད་མང་དུ་ཡོད་པ་རྣམས་ལ་སྡང་ སྨྲས་བྱེད་ལ། སྐབས་དོན་མ་ཡིན་པའི་བཤད་པ་འདི་ལ་བླུན་པོ་དེ་དག་མགུ་བར་གྱུར་ཏོ། ། འོ་ན་འདི་སྐབས་དོན་མ་ཡིན་པ་ཅི་ཞེ་ན། འདི་ནི་རྫོགས་རིམ་གྱི་སྐབས་སུ་ལམ་མཐོན་པོར་ གྱུར་པ་ན། ཕྱག་རྒྱ་ཆེན་པོའི་རྗེས་ཆགས་ཀྱི་དོན་དུ་བཤད་པ་ཡིན་ཏེ། འདི་ཚུལ་བཞིའི་སྦས་ དོན་ཡང་མ་ཡིན་ཏེ་མཐར་ཐུག་གོ །འདི་རྒྱུད་གཞན་ལས། ཕྱག་ཆེན་ཁོ་ནས་བདེ་བ་མ་ འཕེལ་ན། ལས་རྒྱ་ལ་བརྟེན་ནས་ཕྱག་ཆེན་གྱི་བདེ་བ་སྤེལ་བར་གསུངས་པ་དང་དོན་གཅིག་ ལ། རྣམ་དག་རབ་ཀྱི་མཐར་ཐུག་པ་དང་། འཆར་ནུབ་སྤངས་པ་སོགས་བཤད་པས། བསྐྱེད་ རིམ་གྱི་སྐབས་ཡིད་ཀྱི་རྟོག་པའི་ཀུན་བརྟགས་ལས་སྤྲུལ་པའི་ལྷ་མོ་དང་སྦྱར་བའི་བདེ་བ་ཕྲ་ མོ་ཙམ་ལ་སྦྱོར་རྒྱུ་ག་ལ་ཡིན། འདི་ན་རི་བོ་ཚང་ཚིང་སོགས་ཀྱི་ཚིག་ལ་མེད་པའི་དགོན་པ་ ཆེན་པོ་ལ་སོགས་པའི་བཤད་པའང་མཛད་པས། འདུས་པ་ལ་སོགས་པ་རྒྱུད་གཞན་གྱི་ཚིག་ ལའང་མཐར་ཐུག་གི་བཤད་པ་མཛད་པ་ཡིན་ནོ། །འཕྲོས་པས་ཆོག་གོ །དེ་ལྟར་དཀྱིལ་ འཁོར་སྤྲུལ་པའི་རྗེས་སུ་ཕྱི་དབྱིབས་ཀྱི་ལྷ་རྒྱུ་རྡོ་རྗེའི་འཛིན་པ་ཡབ་ཡུམ་དང་། མཁའ་ནང་
Chinese
如何观修，才能完整地明观坛城呢？意思是说，在那处所，要以意念描绘坛城。这些对于初学者来说，应该以意念观修。如果不是真实的种类，那么在这种情况下，也需要空行母的加持。在这种情况下，《黑释·除错》中引用金刚空行母的教证说：“或者大寺庙是贪欲等烦恼的森林茂盛的女性手印。”等等。那些没有修习，却又生起极大嗔恨，想要阻止《除错》中所说的一切的人，在这种情况下也只能追随《除错》。这就像把破布拖在地上，会沾染荆棘和不净之物等恶劣的东西，而不会沾染金银等美好的东西一样。恶劣的智慧看待经论时，无论是自己还是他人所说，凡是错误的言论就觉得顺耳，凡是正确的言论就认为是缺点。因此，对于那个注释中有很多正确的言论，他们却加以憎恨和诽谤，而对于不符合要义的说法，那些愚蠢的人却感到满意。那么，这怎么是不符合要义呢？这是在圆满次第中，当道路变得高远时，为了大手印的后得而宣说的，这不是四种方式的秘密含义，而是最终的。这在其他续部中也说过：“如果仅仅依靠大手印不能增生安乐，就要依靠事业手印来增生大手印的安乐。”意义相同。并且还说了清净至极的最终，以及舍弃生灭等等。在生起次第的阶段，怎么能将它与由意念的分别假想所化现的明妃结合而产生的微小安乐联系起来呢？这里还做了没有山林等词句的大寺庙等的解释。同样，对于密集等其他续部的词句，也做了最终的解释。多说无益。这样，在坛城化现之后，外形的神物是金刚持父尊和母尊，以及空行母的
English
How to meditate so as to clearly visualize the entire mandala? It means that in that place, one should draw the mandala with the mind. For beginners, these should be meditated upon with the mind. If it is not a real type, then in this case, it seems that the blessing of the dakini is also necessary. In this case, the Black Commentary "Dispelling Errors" quotes the Vajra Dakini's statement: "Or the great monastery is the hand seal of a woman entangled in the forest of afflictions such as desire." etc. Those who have not practiced, but have aroused great hatred and want to prevent everything said in "Dispelling Errors," can only follow "Dispelling Errors" in this case. This is like dragging a rag on the ground, it will pick up thorns and impure things, etc., but it will not pick up good things like gold and jade. When bad wisdom looks at scriptures, no matter who says it, whether it is oneself or others, one finds fault with wrong statements and considers correct statements to be faults. Therefore, they hate and slander the many correct statements in that commentary, but those foolish people are satisfied with statements that are not relevant. So, how is this not relevant? This is said in the context of the Completion Stage, when the path becomes high, for the sake of the subsequent attainment of Mahamudra. This is not the secret meaning of the four modes, but the ultimate. This is also said in other tantras: "If bliss cannot be increased by Mahamudra alone, then rely on Karma Mudra to increase the bliss of Mahamudra." The meaning is the same. And it also says the ultimate of perfect purity, and abandoning arising and ceasing, etc. In the stage of the Generation Stage, how can it be related to the subtle bliss produced by combining with the illusory consort transformed from the conceptual constructs of the mind? Here, explanations are also made of great monasteries, etc., which do not have words such as mountains and forests. Similarly, for the words of other tantras such as Guhyasamaja, the ultimate explanation is also made. Enough of digressions. Thus, after the mandala has manifested, the outer form of the deities is Vajradhara, father and mother, and the dakinis.