Chinese
善哉！关于欲天母的排列方式，右边的那些都各自与自己方位相应的界部类别相同。左边的那些，东西方第一个是下方智慧之神，南方和北方第一个是上方虚空之神，剩余的三个都与自己所处方位的地、水、火、风等元素相应。这些是从三十七尊瑜伽母所化现，因此与她们意义相同。有些解释说，外欲母的“欲”是指欲望向外增长，如果不这样解释，像摩摩枳（梵文天城体：मामकी，梵文罗马拟音：māmakī，汉语字面意思：摩摩枳）那样，从一个本体发展而来，那么认为和不认为两者都会产生，这是不合理的，因为作用是相违背的，我是这样想的。总的来说，外欲母的梵语是“ᱯྲ་ཏཱི་ཙྪ་”，虽然“ᱯྲ་ཏི་”可以理解为相互牵引，但《大疏》中说的是“遮止欲望”的意思，所以只能解释为“不欲母”的意思。如果向外增长，那么与“遮止”的意思就相违背了。这也不是翻译的错误，因为前后翻译的意思大多都与“遮止”的意思相同。如果说仅仅依靠一个智慧之神就能成就一切事业，所以从一个本体产生两个是不行的，那真是太荒谬了。如果是这样，那么身语意三尊神众的足部姿势的特点是：如经中所说：“右腿和大腿伸直，左腿脚跟靠向大腿，直接放置，这是广为人知的。右腿伸直最为著名，反过来就是左腿伸直，这两种姿势也被称为犁形。”平等的姿势是：“脚趾和脚后跟，紧密相连且赤裸，稳固一致的站立姿势，智者们如是说。”虽然如此，但这部续经中也说：“双脚并拢也是平等的姿势”，所以也不一定非要赤裸，从四指到一拃的距离，根据情况适当调整也可以。萨嘎的姿势是脚趾稍微分开，脚后跟之间相距二十六指，但也粗略地算作一肘，并且要挺直腰。游戏姿势有站立和坐姿两种。
English
Excellent! Regarding the arrangement of the Desire Goddesses, those on the right are each only of the element category that corresponds to their respective direction. Those on the left, the first of the east and west are the wisdom deities of the lower direction, and the first of the south and north are the sky deities of the upper direction. The remaining three each correspond to the elements of the direction in which they reside. These are emanations from the thirty-seven yoginis, so they have the same meaning as them. Some explain the "desire" of the outer desire goddesses as the desire growing outward. If it is not explained in this way, like Māmaki (藏文：མཱ་མ་ཀཱི་，梵文天城体：मामकी，梵文罗马拟音：māmakī，汉语字面意思：摩摩枳), who is considered to develop from a single basis, it is unreasonable for both those who believe and those who do not believe to arise, because the actions are contradictory, or so I think. In general, the Sanskrit word for outer desire goddess is Pratīccha. Although "Prati" can be understood as mutual attraction, the Great Commentary itself says that it means "to avert desire," so it must be explained as the meaning of "non-desire goddess." If it grows outward, then it contradicts the meaning of "avert." This is not a translation error either, because most of the earlier and later translations have the same meaning of "avert." To say that it is not permissible for two to arise from one basis because one wisdom deity alone can accomplish all actions is a great absurdity. If that were the case, then the characteristics of the postures of the body, speech, and mind deity assemblies are as follows: As it is said in the scriptures: "The right thigh and knee are straightened, the left foot is placed towards the thigh, placed directly, this is widely known. The right leg is stretched out and is most famous, the reverse is the left leg stretched out, these two postures are also known as plow-shaped." The equal posture is: "The toes and heels, closely joined and bare, a stable and harmonious standing posture, thus the wise ones have said." However, in this tantra itself, it is also said: "Both feet together are also an equal posture," so it is not necessary to be bare. From four fingers to a span, it is also acceptable to adjust appropriately according to the situation. The Saga posture is with the toes slightly separated, the heels are twenty-six fingers apart, but it is also roughly calculated as one cubit, and the waist should be straightened. The playful posture has two types: standing and sitting.
Chinese
还有，站立的姿势，如经中所说：“稍微弯曲一半膝盖，成为舞蹈的姿态。”如同所说，右边的姿势是左脚笔直伸直，脚尖朝前，右膝稍微向右弯曲，脚趾向外，抬起脚后跟，接触到胫骨的上端，或者中间留有四指的距离。左边的姿势则与此相反。坐姿的姿势与半跏趺坐大致相同。圆形坐姿是：两脚后跟之间留有一肘的距离，膝盖像天鹅的翅膀一样，向左右突出。据说两膝末端相距两肘，但如何合适都可以。关于法器的部分，一般来说没有难以理解的地方，但夏克提是短矛的一种，索尼是敌人的斧头，刀口向外。认为比迪帕拉是夏克提，那是极其错误的。梵天的手杖一定是两端都有顶饰的，如果是一根手杖，粗细一样，长度与身体相等，上下中间三个地方，用白色丝线不明显地缠绕四指左右。如果是三根手杖，就将三根同样细长的手杖组合起来，用白、红、黑三种丝线在上下缠绕高一点，中间根据情况缠绕。此外，以前的仙人的三尖手杖也是梵天的手杖。需要注意的是蛇本身，巴布（བར་བུ་）是与钵盂形状相似但有盖子的容器。贝琼（བེ་ཅོན་）和手杖广为人知，贝琼（བེ་ཅོན་）的头部和尾部较大，顶端有无顶饰两种情况，这里是金刚顶饰。手杖的头部和尾部没有那么大，山顶上一定有顶饰，贝琼（བེ་ཅོན་）不超过两肘长，手杖不短于两肘。圆满聚集的花朵是树枝上只有白色或五种颜色的花朵。带有蛇的卡杖嘎（ཁ་ཊྭཾ་ག་）是指卡杖嘎（ཁ་ཊྭཾ་ག་）被蛇缠绕的意思。对于猛厉自在天来说，也可能有以三尖标志的卡杖嘎（ཁ་ཊྭཾ་），但这里的猛厉尊和猛厉母手中分别持有三尖，所以不需要以三尖标志的卡杖嘎（ཁ་ཊྭཾ་ག་），世间
English
Also, the standing posture, as stated in the tantras, "Slightly bend half the knee, becoming a dancing pose." As it is said, the right posture is to straighten the left leg, with the toes pointing forward, and slightly bend the right knee to the right, with the toes pointing outward, lift the heel, touching the upper end of the tibia, or leaving a distance of four fingers in between. The left posture is the opposite of this. The sitting posture is roughly the same as the half-lotus position. The round sitting posture is: leaving a cubit's distance between the two heels, the knees are like the wings of a swan, protruding to the left and right. It is said that the ends of the two knees are two cubits apart, but whatever is appropriate is fine. Regarding the part about the hand implements, generally speaking, there is nothing difficult to understand, but the Shakti is a type of short spear, and the Soni is the enemy's axe, with the blade facing outward. It is extremely wrong to think that the Vidhipala is the Shakti. Brahma's staff must have ornaments at both ends, and if it is a single staff, it is the same thickness, the length is equal to the body, and the top, bottom, and middle three places are inconspicuously wrapped with white silk thread about four fingers wide. If it is three staffs, then combine three equally slender staffs, and wrap them with white, red, and black silk threads, a little higher at the top and bottom, and wrap them in the middle as appropriate. In addition, the three-pointed staff of the former sages is also Brahma's staff. What needs attention is the snake itself, and Barbu (བར་བུ་) is a container similar in shape to a begging bowl but with a lid. Becon (བེ་ཅོན་) and the staff are well known, the head and tail of Becon (བེ་ཅོན་) are large, and there are two cases of whether or not there are ornaments at the top, here it is a vajra ornament. The head and tail of the staff are not so large, and there must be ornaments on the top of the mountain, Becon (བེ་ཅོན་) is no longer than two cubits, and the staff is no shorter than two cubits. The flower of perfect gathering is a branch with only white or five-colored flowers. Khatvanga (ཁ་ཊྭཾ་ག་) with a snake means that the Khatvanga (ཁ་ཊྭཾ་ག་) is wrapped by a snake. For the wrathful great powerful one, there may also be a Khatvanga (ཁ་ཊྭཾ་ག་) marked with three points, but here the wrathful deity and the wrathful mother each hold three points, so there is no need for a Khatvanga (ཁ་ཊྭཾ་ག་) marked with three points, the world
Chinese
雖然通常卡杖嘎上沒有用金剛杵來標示，但此處因為是修持金剛杵部，所以可以用金剛杵來標示。不需要三個人頭等繁複的裝飾，只要在杖頭杖尾都是完整的杖上，放上乾的或濕的人頭，在人頭的頸部繫上彩帶，掛上小鈴鐺就可以了。其他的都很容易理解。關於這些壇城本尊的安立，在《光芒鬘》中有總結說：「本尊的數量和居住地，座位的次第和出生的因，身形和坐姿，身色、手印和裝飾，方便和智慧的結合，種姓和種姓的清淨，像這樣安立十二種。」這樣說也可以。第三是生起極度清淨的慢心，即「嗡 蘇悉達」等。簡而言之，就是說我就是極度清淨的法界自性。從先前生起主尊開始，到這裡為止，也是從五種現證的第五種法界智中現證菩提的意思。或者，另一種方式是，生起慢心說：本來就極度清淨的法界智，遍及輪涅的一切，就是這個壇城。其他教派的修法中，大多將此放在悲心灌頂之後，這似乎只是根據《大疏》的書頁和段落的前後順序來安排的，但這種說法沒有區分文字的順序和意義現證的順序。如果那樣的話，就必須在兩次祈請歌的第一次祈請歌之後做這個。因此，《大疏》中說：「此處為了本尊的慢心，念誦咒語：嗡 蘇悉達 達瑪達都 梭巴瓦 阿瑪 哥杭。」然後說：「為了生起語金剛。」這只是說先生起慢心，後有殊勝的事業，並非一定要沒有其他儀軌的間隔。而且，這只是悲心灌頂道之支分，所以在簡略時，即使沒有完成也可以。
English
Although the khatvanga is not usually marked with a vajra, here, because it is practiced as a vajra family, it can be marked with a vajra. There is no need for elaborate decorations such as three human heads. Just place a dry or wet human head on top of a staff that is complete at both ends, tie a ribbon around the neck of the human head, and hang a small bell. The rest is easy to understand. Regarding the arrangement of these mandala deities, the "Garland of Light" summarizes: "The number and dwelling place of the deities, the order of the seats and the cause of birth, the shape and posture of the body, the color of the body, hand gestures and ornaments, the union of skillful means and wisdom, the lineage and the purity of the lineage, thus establishing twelve aspects." It is also acceptable to explain it this way. The third is to take the pride of being utterly pure, such as "Om Suvishuddha," etc. In short, it means, "I am the very nature of the utterly pure dharmadhatu." Starting from the previous generation of the main deity, up to this point, it also means to manifest enlightenment from the fifth of the five manifestations, the wisdom of the dharmadhatu. Alternatively, in another way, it is to take pride in saying, "The wisdom of the dharmadhatu, which is originally utterly pure and pervades all of samsara and nirvana, is this very mandala." In most other traditions' sadhanas, this is placed after the compassion empowerment, which seems to be arranged only according to the order of the lines and pages of the Great Commentary, but this explanation does not distinguish between the order of the words and the order of the realization of the meaning. If that were the case, then this would have to be done after the first of the two invocation songs. Therefore, the Great Commentary says, "Here, for the sake of the deity's pride, the mantra is recited: Om Suvishuddha Dharmadhatu Svabhava Atma Koham." Then it says, "Then, for the sake of generating the speech vajra." This only means that the pride is generated first, and then there is excellent activity, and it is not necessary to have no interruption from other rituals. Moreover, this is only a part of the path of compassion empowerment, so it is acceptable even if it is not completed in the abbreviated version.
Chinese
因为有这样的情况，所以没有在那个特殊的时候说。在此之前，立即以五种方式显现菩提的特征是：诸神的身体圆满，这是修持的第一个分支。这里说的是为了诸神的傲慢，所以成立的是身体圆满后立即需要执持傲慢。而且，这与仪轨的章节也没有不同，因此中间用其他仪轨隔断是不合理的。上面还说，要观修非常清净的法界自性，然后说“所有居住在六道中的众生”等等。因此，其含义是生起坛城的所有神众后，以信奉法界智慧的体性来观修之后，进行慈悲的灌顶。因此，慈悲的灌顶不包括在法界智慧的现证中，并且成立的是在那个现证之后立即需要慈悲的灌顶。观修信奉法界智慧的语句，仅仅就是执持傲慢。坛城胜王的第三个根本章节是慈悲的灌顶：从心间发出的无量光芒等，直到“请前往净土”。直接的指示很容易理解。对于“如来佛母连同自己融入自己的心中”，有些人认为要融入之前观修的所有坛城，这种安排是不好的，一般来说，自己的宗派不认可。有些人说这有缺少歌唱劝请者的过失，但这个过失是不成立的，因为歌唱劝请的四位天女不是在善逝增上的旁边的那几位。灌顶的每个众生都化现为许多神，这象征着每个众生成佛时，仅依赖于他的相续，就会出现无量无边的智慧坛城。分为三十二份，是为了象征三十二相。共同的种子字用ཀྵ་（藏文，क्ष，kṣa，摧毁）字来做，有些人说ཀ་（藏文，क，ka，ka）和ཥ་（藏文，ष，ṣa，sha）是元音和辅音的开头和结尾，因此认为是指所有众生的名字的第一个字母都聚集在那里，这似乎只是聪明之举，而自己的宗派是普遍包含