English
At the crown is the syllable Om (藏文：ཨོཾ་，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：嗡). At the heart is the syllable Hum (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). At the genitals is the syllable Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿). At the waist is the syllable Sva (藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭). At the thighs is the syllable Ha (藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈). This is called the practice. That is to say, the black syllable Hum (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) residing on the moon disc at the heart of the main deity is the nature of the mind vajra. The moon is the initial manifestation. As explained in the Vajra Dakini practice by Black Kalakalpa. It is shown that the seat of the mantra at the throat and crown of the father is also the moon. On the moon at the throat is the seventh letter, red in color, which is the nature of the speech vajra. On the moon at the forehead is the twenty-second letter, white in color, which is the nature of the body vajra. These are blazing with heat rays like sunlight. At the heart of the goddess Vajravarahi are the heart mantras Om Sarva Buddha (藏文：ཨོཾ་སརྦ་བུདྡྷ་，梵文天城体：ओं सर्व बुद्ध，梵文罗马拟音：oṃ sarva buddha，汉语字面意思：嗡，一切佛) etc., which are black in color. At the neck is the mantra Tsauri (藏文：ཙཽ་རཱི་，梵文罗马拟音：caurī), which is red. At the forehead is the mantra Vairochani (藏文：བཻ་རོ་ཙ་ནཱི་，梵文罗马拟音：vairocanī), which is white. These, from the force of what was previously shown, are the certainty of the increase of method and wisdom. Residing on the sun disc, radiating the light of the moon. Therefore, the mind vajra is the union of Akshobhya and Vajrasattva. The speech vajra is the union of Amitabha and Amoghasiddhi. The body vajra is the mixture of Vairochana and Ratnasambhava. It is not merely the three, such as Akshobhya. Therefore, the Lady of Vajradhatu and Samantabhadri are mixed. Also, at the center of the crown is the white syllable Om (藏文：ཨོཾ་，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：嗡), the essence of Vairochana, its light pervading to the heart. At the heart is the blue syllable Hum (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), the nature of Akshobhya, its light pervading to the navel. At the waist, that is, the navel, is the yellow syllable Sva (藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭), the nature of Ratnasambhava, its light pervading to the upper part of the secret place. At the genitals is the red syllable A, the nature of Amitabha, its light pervading to half of the thighs. At the center of the thighs is the green syllable Ha (藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈), the essence of Amoghasiddhi, its light radiating to the end of the soles of the feet. From these five syllables emanate five kinds of light, mainly those that are the same as their own colors. Here, it is not good to consider the genitals as the throat, the head
Chinese
云中没有被称为莲须的任何东西。吉祥喜金刚续中说：顶上是嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字，心间是吽（藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，莲须上是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，此处也取用了调伏三毒之处的说法，剩余的字是作为补充的方式来说明的。因此，将喉咙置于贪欲之处没有明确的理由。还有些人说，莲须指的是莲花的莲须，因此只安放在智慧母身上。这里莲须所表示的密轮是确定的。那个轮的中心，是产生乐的脉的特殊之处，就是莲须。如果没有其他特性附加，仅凭此并不能成立为仅仅是智慧母的。因此，从口诀来说，将它安放在父尊母尊双运之身上是最好的，而且经文中也没有明确说是仅仅是母尊。这些所要调伏的是，孩童的身体、语言、意三门的能力逐渐增长，这是通过金刚三门加持来调伏的；脉和明点增长，导致五毒烦恼的粗大分别念，这是通过五个字来调伏的；调伏的结果是，获得身语意秘密不可思议的果位，这是三处加持，或者说，唯一的智慧显现为五部等无量坛城，或者说，将究竟转化的五种智慧作为道用。上者的成熟法是，精液的界是身，血的界是语，气的界是意，这些的垢染逐渐耗尽，清净的部分逐渐增长，由此产生的智慧会迅速生起，五毒烦恼的自性转化为智慧，清净四处——总持、心、脐、密处以及引发乐的腿脉。修持，这是经文的界限。第四个是修持大法的支分：智慧誓言合一故，因此称此为金刚。权能之义修习后，从外作真实供养。二根上加持咒语，鼻尖上安立阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）字。同样在二根的中心，观想班（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：班）字。有智慧者插入瑜伽母，清净之身无垢染。这些是
English
There is nothing called lotus stamen in the clouds. It is said in the Hevajra Tantra: On the crown is the syllable Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), in the heart is the syllable Hum (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽), and on the lotus stamen is the syllable A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿). Here, the explanation of taming the three poisons is also taken, and the remaining syllables are explained as a way of supplementing them. Therefore, there is no clear reason for placing the throat in the place of desire. Also, some say that the lotus stamen refers to the stamen of the lotus, so it is placed only on the Wisdom Mother. Here, what is indicated by the word 'lotus stamen' is definitely the secret wheel. In the center of that wheel, the special place of the vein that generates bliss is the lotus stamen. If no other characteristics are added, it cannot be established as belonging only to the Wisdom Mother. Therefore, according to the oral instructions, it is best to place it on the union of the Father and Mother, and the text does not explicitly say that it is only the Mother. What is to be tamed is that the abilities of the body, speech, and mind of a child gradually increase, which is tamed by the blessings of the Three Vajras; the increase of the channels and elements causes the gross conceptualizations of the five poisons of affliction, which is tamed by the five syllables; the result of taming is the attainment of the inconceivable state of the secret of body, speech, and mind, which is the blessing of the three places, or the manifestation of the one wisdom as the infinite mandalas of the Five Families, or the use of the five ultimate transformed wisdoms as the path. The maturing factor of the above is that the essence of semen is the body, the essence of blood is speech, and the essence of wind is mind. The impurities of these gradually diminish, and the pure parts gradually increase, so that the wisdom that arises from them will arise quickly, and the nature of the five poisons of affliction will be transformed into wisdom, and the four places—general holding, heart, navel, and secret place—and the veins of the thighs that stimulate bliss will be purified. 'Practice' is the boundary set by the text. The fourth is the limb of the great practice: Because wisdom and samaya are united, therefore this is called Vajra. After meditating on the meaning of empowerment, then perform the true offering from the outside. Apply the mantra to the two lingams, and place the syllable Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊) on the tip of the nose. Similarly, in the center of the two lingams, visualize the syllable Bam (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：班). The wise one inserts into the yogini, the pure body is without defilement. These are