English
The right foot subdues the four maras with skillful means, and the left foot subdues the four afflictions with the wisdom of seeing. The ten paramitas are the ten mothers, and each one stops the twelve inner and outer time cycles. The four faces and eight arms, totaling twelve, all transform into the nature of the four bodies, hence there are conch, ghanta, wish-fulfilling jewel, wish-fulfilling tree, the wisdom of purifying the five aggregates and five elements, Buddha father and mother, the wisdom of purifying the twelve sources, and the ultimate Bodhicitta father and mother. These also appear as the boundless aggregates, elements, and sources of all kinds of wisdom. The activity of subduing the afflicted is the wrathful deities. Furthermore, from the power of all aspects of the ultimate three realms, the ability of the activity of purifying the conventional three realms into the Dharmadhatu is from the Yogini to the arising of accomplishment. In short, it is from the unchanging great bliss of wisdom, and from the five wisdom minds, that the various aspects of body, speech, mind, and activity appear. Saying this is also complete in meaning. If combined with the activities of other appearances of those to be tamed, then from the five Abhisambodhis, the main arising is that the Nirmanakaya enters the mother's womb, is born, and shows the ten mothers, the Dharma of the ten perfections, and the four vajra paths such as the conch. The subsequent arising of the mandala and everything else is that the mind, with great compassion, is attached to sentient beings, and the body that transforms according to what needs to be tamed, Buddhas, Bodhisattvas, etc., who are beyond the world, and Yoginis, deities, etc., who are worldly and abide in the three realms, all transform and act for the benefit of all sentient beings. Or, from the subsequent arising of other Buddhas, the supreme Nirmanakaya, which is uncommon, transforms into the form of union, which is the main arising of the father and mother from the five Abhisambodhis, and in front of the beings to be tamed who are subdued by great desire, the action of subsequent arising is performed, and the mandala is transformed, which is to take the same aspect as the path, and to show the Dharma of great desire, and to establish everything in the supreme accomplishment, which is to take the empowerment of compassion as the path. Thus, this supreme king of the mandala is the path of manifesting enlightenment with five aspects from among the four paths of enlightenment. Its five aspects are the five wisdoms.
Chinese
为什么身瑜伽会成为最重要的瑜伽呢？因为有“无身则无成就”之说，而且无身则无语和安乐，因此以智慧所证之生起次第的禅定坛城，以身金刚的形态为主。从其反面来说，身的道次第就成为主要了。亲近的含义是接近，就像必须行使意义作用的对境补特伽罗那里靠近一样。修行就像投入到所要成办的事务中一样，近修行就像为了那个事务而事先祈祷说话一样。大修行就像那个事务成就后，享用其果实的时候一样。因此，此时前代嘉瓦仁波切首先生起了所有本尊众，就像到达了对境生起次第的本尊身旁一样。后代嘉瓦仁波切再次像冶炼黄金一样，去除瑕疵使其变得更好，因此将先前的本尊传承，以歌催请，再次融入面中，进行虚空嬉戏等，使基础稳固，并通过迎请智慧等，使其加持和力量变得特别，就像使行使意义作用的对境之人感到满意一样。 第二，因为此时近修是语金刚的对境，所以所要净化的主要就是风。以此净化相续，使其成熟的道是：中间的善妙圆满次第，所要获得的净化之果是：语金刚报身成为主要。也就是在“以二十种相现证菩提”中，二十种相的现证菩提果位时，是通达二十空性的智慧风完全清净所区分的。道是生圆二次第中风清净的二十个次第。所要净化的是从处所的角度来说，命等十风，以及从运行的角度来说，左右脉的坛城十个，共二十个。在生起次第的这个阶段，杰·协饶僧格巴认为是歌催请时，四天女，母等四明妃，四无量，四大种，四果，共二十个。杰·布敦仁波切认为是以上事业嘉瓦仁波切圆满。
English
Why does body yoga become the most important yoga? Because it is said that "without a body, there is no accomplishment," and without a body, there is no speech or bliss. Therefore, the mandala of meditative concentration in the generation stage, which is realized by wisdom, mainly takes the form of the body vajra. From its opposite perspective, the path of the body stage becomes the main one. Approaching means getting close, just like approaching the object of practice, the individual, where one needs to perform meaningful actions. Practice is like engaging in the task to be accomplished, and near practice is like speaking words of prayer in advance for that task. Great practice is like enjoying the fruits after that task is accomplished. Therefore, at this time, the previous Gyalwang Rinpoche first generated all the deities, like arriving at the deity's body in the generation stage. The later Gyalwang Rinpoche, again, like refining gold, removes impurities and makes it better. Therefore, the previous lineage of deities is urged with songs, and again integrated into the face, performing sky-like play, etc., making the foundation stable. And by inviting wisdom, etc., the blessings and power become special, like satisfying the person who is the object of performing meaningful actions. Secondly, because at this time, the near practice is the object of speech vajra, the main thing to be purified is wind. The path to purify and ripen the continuum with this is: the virtuous completion stages in between, and the fruit of purification to be obtained is: the speech vajra sambhogakaya becoming the main one. That is, in the "manifest enlightenment with twenty aspects," at the time of the fruit of manifest enlightenment with twenty aspects, it is distinguished by the wisdom wind that realizes the twenty emptinesses being completely purified. The path is the twenty stages of wind purification in both the generation and completion stages. What is to be purified is, from the perspective of location, the ten winds such as life force, and from the perspective of movement, the ten mandalas of the left and right channels, totaling twenty. In this stage of the generation stage, Je Sher Sengpa considers that at the time of song invocation, there are twenty: four goddesses, four vidyas such as mothers, four immeasurables, four elements, and four fruits. Je Buton Rinpoche considers it to be the complete activity of Gyalwang Rinpoche.
Chinese
地不顺的五种劝请，五种生起，五种勾招等，灌顶和四种印玺，共二十种。或者四种印玺和六种灌顶，共十种。生起劝请二者各有十种，共二十种，也有这样说的。法主喇嘛索南坚赞巴说，是所净治的蕴界处的二十种作用。然而自宗认为，是安立所净治二十种或所证悟二十种，作为能净治和所得的缘故，道路也说是以二十种而证菩提，生起次第不需要念诵仪轨的二十种条目，因为仪轨的详略和条目的选择次第是不一定的缘故。因此，是进入所净治的境风二十种或所证悟的境空性二十种的道路之义。 第三是关于嘉瓦仁波切第二世的等持次第和详尽阐述清净果。第一是歌劝请，建立誓言尊的坛城，忆念清净，勾招融入智慧，灌顶，印玺，共六种。第一是，从“脐轮和顶轮的中脉道”到“令欢喜”之间。也就是在身体的脉阿瓦都帝上安立五个字。行父父佛母交合之乐，观想从脐轮处的（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：吼）字发出具有欲乐之自性的光芒，如火般炽热，充满全身。从金刚道发出光芒，也充满佛母之身。同样，从顶轮的（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：吼）字也发出具有轻安之自性的光芒，也如前一样发出。观想父父佛母因欲乐之乐而融化，成为明点的自性，如光团般白里透红，具有各种颜色的光芒，发出不可估量的光芒。 也就是三个字是相对于此时此刻来说，圆满了身语意的作用。顶轮的（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：吼）字是明点圆满的乐，脐轮的（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：吼）字是欲乐圆满的乐的象征。总的来说，仅仅（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：吼）字就是智慧金刚，是乐的象征。此处的身语意和乐欲圆满是能净治的生起次第的本尊。
English
The five encouragements by Sa Mi Chunpa, the five arisings, the five hookings, etc., the empowerment and the four seals, totaling twenty. Or the four seals and the six empowerments, totaling ten. The two, arising and encouragement, each have ten, totaling twenty, it is also said. The Dharma Lord Lama Sonam Gyaltsenpa said that these are the twenty functions of the aggregates and elements to be purified. However, the self-system considers that the twenty to be purified or the twenty to be realized are established as the means of purification and the attainment, therefore the path is also said to be enlightened by twenty, and the generation stage does not need to recite twenty items of the ritual, because the details of the ritual and the order of selection of items are not fixed. Therefore, it is the meaning of the path to enter the twenty winds of the object to be purified or the twenty emptinesses of the object to be realized. The third is about the stages of Samadhi of the Second Gyalwang Rinpoche and the detailed explanation of the pure result. The first is the encouragement by song, the establishment of the mandala of the Samaya being, the remembrance of purity, the hooking and merging of wisdom, the empowerment, and the seal, totaling six. The first is from "the central channel of the navel and crown chakras" to "make joyful". That is, the five letters are placed on the nadi Avadhuti of the body. By practicing the bliss of Father-Mother union, visualize that from the syllable (藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：吼) Hoḥ at the navel chakra, light rays with the nature of desire-pleasure, blazing like fire, fill the whole body. From the Vajra path, light rays emanate and also fill the body of the Mother. Similarly, from the syllable (藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：吼) Hoḥ at the crown chakra, light rays with the nature of ease-pleasure also arise and emanate as before. Visualize that the Father-Mother melt due to the pleasure of desire-pleasure, becoming the nature of bindu, a mass of light, white with a reddish tinge, possessing various colors, emitting immeasurable light rays. That is, the three syllables completely perfect the functions of body, speech, and mind in relation to this very moment. The syllable (藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：吼) Hoḥ at the crown chakra symbolizes the bliss of the completion of bindu, and the syllable (藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：吼) Hoḥ at the navel chakra symbolizes the bliss of the completion of desire. In general, just the syllable (藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：吼) Hoḥ is the wisdom vajra, symbolizing bliss. The completion of body, speech, mind, and pleasure here is the deity of the generation stage that purifies.
Chinese
是说，请您做一切有情众生的怙主，以安乐守护他们。欲望和追求等，四位天女本身就在追求欲望的安乐，您就成办他们的欲望吧，即以大贪欲的行为成办有情众生的利益。以歌劝请的，出自《略续》，其中没有各位天女的差别，所以全部归为一体。广述的出自《根本续》，是前四个偈颂各自对应，后面的是四者共同的。其中，具足一切功德的胜义智慧，是智慧天女们的自性。如果取任何轮涅的法作为所缘，在这些法未成立之前，此智慧就已经成立。由于是轮回和涅槃一切法的初始基础，所以是“母”；由于是与各自平等进入的友伴，所以类似于“姊妹”；由于是各个法坏灭之后紧接着的果，也一同进入，所以是“女儿”；由于直到最后的边际，法性也不会改变，所以类似于“孙女”。以母、姊妹、女儿、孙女四者在法上相同而安立名相。这些从本体上没有差别，但顺应世俗名言的方式，地和法界的事物所依相同，所以对地清净的天女称为“母”；水的事物虽然之前就存在，但从现在一同受用的角度来说，时间相同，所以比作进入法界，称为水是嘛嘛格（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）；火是先前没有而突然产生，并且是行为的助手，所以与女儿相似，从法性与果一同进入的角度来说也与此相同，所以火界清净的天女是白衣母；风是经过各种地方，并且前往其他地方，由于在处所、时间和行为上已经迁移到许多不确定的地方，所以从进入的角度来说，类似于没有经过多次传递的孙女，法界也从事物在时间上无有边际地进入的方面来说与此相同，所以风清净的天女是孙女，说为女性的标志是具有一切功德的智慧之义。瑜伽士是指具有瑜伽的自在者。