Chinese
因为业力和，母等是事业，所调伏各不相同，因此就出现了以父为主和以母为主两种。因此，六父由六母拥抱的十二尊神，以及与此相反的十二尊神，这些都是在男女的处所成办一切事业的。共同的是，业力和事业的处所，清净的六辆车，即三十二尊神，与秘密的三十两条脉相同。在业之轮的十二大关节中，融入诸时神，即黑天和萨迦二神在两个肘部，氐宿和室宿交合二神，在两个髋部，女宿和奎宿二神在两个膝盖，心宿和鬼宿二神在两个踝骨，觜宿和娄宿诸神在两个臂膀上。这些都是通过上述的智慧来了解的。在手脚的六十个指节中，融入龙和极怒母。通过方便智慧的区分，相互分开，实际出现四十尊神。加上这四十尊神的二十个座垫，与轮的数目相同的六十尊神融入其中。其他还有头发和体毛上融入成就生起等安立，但那些不是通过生起次第生起的，因此不是必须的。以及诸明妃，为了欲望的诸欲望，虽然是通过生起次第生起的，但因为是顺带产生的神，因此与各自的生起处一同收摄，或者在各自的宫殿收摄时收摄。以宣说收摄大乐轮的宫殿为例，心间坛城和语间坛城与各自的诸神一同收摄，身坛城与诸时神一同收摄，守护轮连同周围与门守护龙和极怒一同收摄。虽然许多其他人都认为主尊收摄于顶髻轮，但如果是前生起坛城的主尊，因为是无有特别指定的大乐轮之神，那样也可以，但在自生起时那样解释，是因为如果将自己完全收摄，就没有收摄的基础了。只是空话而已。通过光明的次第，顶髻轮
English
Because karma and, the mothers are activities, the objects to be subdued are different, therefore there arise both those who take the father as the main and those who take the mother as the main. Therefore, the twelve deities embraced by the six fathers and six mothers, and the twelve deities in the opposite order, these are those who accomplish all activities in the realm of men and women. In common, the place of karma and activity, the pure six chariots, that is, the thirty-two deities, are the same as the thirty-two secret channels. In the twelve great joints of the wheel of karma, the time deities are absorbed, that is, the two deities of Black and Saka are on the two elbows, the two deities of Sron and Chutö intercourse, on the two hips, the two deities of Growzhin and Khrumstod, on the two knees, the two deities of Thakar and Mindruk, on the two ankles, the two deities of Go and Gyal, and the deities of Chu and Dbo are on the two arms. These are known by the wisdom of the above-mentioned. In the sixty finger joints of the hands and feet, the dragons and the extremely wrathful mothers are absorbed. Through the distinction of means and wisdom, they are separated from each other, and forty deities actually arise. Adding the twenty seats of these forty deities, the sixty deities, which are the same as the number of the wheel, are absorbed into it. Others also make the arrangement of absorbing the accomplished beings, such as hair and body hair, but since those are not generated by the generation stage, they are not necessarily required. And the consorts, the desires for the sake of desire, although they are generated by the generation stage, because they are incidental deities, they are collected together with their respective generation bases, or they are collected when their respective palaces are collected. As an example, it is said that the palace of the Great Bliss Wheel is collected. The heart mandala and the speech mandala are collected together with their respective deities, and the body mandala is collected together with the time deities, and the protective circle, together with the surroundings, is collected together with the gate-keepers, the dragons, and the extremely wrathful ones. Although many others think that the main deity is collected into the crown wheel, if it is the main deity of the front generation mandala, because it is the deity of the Great Bliss Wheel without special designation, that is also good, but explaining it that way in the self-generation is because if one completely collects oneself, there is no basis for collection. It's just empty words. Through the order of luminosity, the crown wheel
Chinese
雖然可能認為是那樣收攝的，但像那樣收攝完畢後，無法在各個位置再次收攝諸神，因為沒有收攝的基礎，所以那是不合理的。一般來說，似乎也不需要這種主要收攝的方式。又，如果說留下由自身庸常的脈輪產生的金剛等，將智慧之神融入時輪佛的頂髻，那也會變成庸常，非常不合理。如果安住於自身時輪佛的慢和形象，那麼即使說一百次一千次「收攝了！收攝了！」，也應當知道只是沒有收攝。其他將成就者和精怪收攝到毛髮等，如果是上師的口訣，那樣做也可以，爭論有什麼用呢？ 第三，關於朵瑪的瑜伽：如果能在每次禪修間隙都完成，那就最好。如果不能完成，就在任何一個線的末端，或者兩個都做。那包括朵瑪加持、迎請賓客、供養朵瑪。第一，要先進行淨化。用六字真言來淨化也是很好的。用咒語「嗡 班雜 達圖 依希瓦熱（藏文：ཨོཾ་བཛྲ་དྷཱ་ཏྭཱི་ཤྭ་རཱི་，梵文天城體：ॐ वज्रधातु ईश्वरी，梵文羅馬擬音：oṃ vajradhātu īśvarī，漢語字面意思：嗡，金剛界，自在）」等來淨化的傳統，在稍微廣大的時候非常相關。一般來說，這個咒語是淨化和加持供品、朵瑪、食物等所有受用之物的咒語，所以僅僅用這個咒語也能圓滿朵瑪等的加持。然而，現在實踐中，在朵瑪加持廣大的時候，首先觀想朵瑪的材料，用那個咒語觀想物品成為以意加持的對象。然後用六字真言淨化，用 स्वाभाव（svabhāva，自性）使之空性。從種子字觀想吹風和燃燒的基礎，風和人的壇城。旗幟是搖動的作用，燃燒和火焰也是火的作用。有些人認為यं（yaṃ，揚）和 रं（raṃ，讓）是火和風的名字的第一個字母，這似乎是胡說八道。從名字的第一個字母產生事物，說是僅僅以名字來成立是象徵等等，也是沒有關聯的。容器的所依是人頭的三個顱骨，做成三個是因為與世間的行為相符，以及金剛。
English
Although it might be thought that it is collected in that way, after it has been collected in that way, it is impossible to collect the deities again in each place, because there is no basis for collection, so that is unreasonable. In general, it seems that this method of main collection is not necessary either. Also, if it is said that leaving the vajra etc. arising from the ordinary body's chakras, the wisdom deity is absorbed into the crown of the Kalachakra, then it will become ordinary, which is very unreasonable. If one abides in the pride and appearance of one's own Kalachakra, then even if one says "collected! collected!" a hundred thousand times, one should know that it is only not collected. Other things like collecting accomplished ones and spirits into the hair, etc., if it is the guru's oral instruction, then it is fine to do so, but what is the use of arguing? Third, regarding the Torma Yoga: It is best if it can be accomplished in every break between sessions. If it cannot be accomplished, then it should be done at either end of the line, or both. That includes the Torma blessing, inviting the guests, and offering the Torma. First, purification should precede it. It is good to purify with the six-syllable mantra. The tradition of purifying all substances with the mantra "Om Vajradhatu Ishvari (藏文：ཨོཾ་བཛྲ་དྷཱ་ཏྭཱི་ཤྭ་རཱི་，梵文天城體：ॐ वज्रधातु ईश्वरी，梵文羅馬擬音：oṃ vajradhātu īśvarī，漢語字面意思：嗡，金剛界，自在)" etc. is very relevant in slightly extensive circumstances. In general, that mantra is a mantra for purifying and blessing all objects of enjoyment such as offerings, tormas, and food, so just that mantra alone will completely accomplish the blessing of tormas etc. However, in the current practice, in the extensive Torma blessing, first focusing on the Torma materials, with that mantra, one visualizes the objects as objects to be blessed by the mind. Then purify with the six-syllable mantra, and purify it into emptiness with Svabhava. From the seed syllable, visualize the basis of blowing and burning, the mandala of wind and man. The banner is the action of shaking, and burning and flames are also the action of fire. Some people think that Yaṃ (यं，揚) and Raṃ (रं，讓) are the first letters of the names of fire and wind, which seems to be nonsense. Generating things from the first letter of the name, saying that it is only established by the name is a symbol etc., is also irrelevant. The support of the container is the three skulls of the human head, and making it three is because it is in accordance with worldly actions, and the vajra.
Chinese
是为了证悟三之自性。人头从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）生起，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是所有字母的根本，以誓言物也以语金刚供养，誓言物也根本在于阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字之故。容器是颅骨，即嘎巴拉（梵文天城体：कपाल，梵文罗马拟音：kapāla）之义，为了守护安乐而象征大乐。积累善业从人身之顶端殊胜处产生，并且是为了让金刚忿怒和空行母们欢喜的容器之故。种子字从嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）生起，嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）是极赞、善和吉祥之义，其内的物质去除过失，能力善良且具有圆满之义。内里五甘露的誓言物从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）、伊（藏文：ཨི，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：伊）、日（藏文：རྀ，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：日）、乌（藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：乌）、利（藏文：ལྀ，梵文天城体：ऌ，梵文罗马拟音：ḷ，汉语字面意思：利）生起，是五蕴精华之义，并且是五部如来誓言物的关联而安立。甘露的意义是，自己身体上存在的五者变成精华则会变得不死，通过净治、证悟、增、三者能力加持而依靠，外面的那些也具有能力随顺，并且是证悟为内在之类。其他续部中五甘露多作为五母的誓言物，但此续中五甘露多说为佛，五肉多说为佛母的誓言物。五肉从长音拉（藏文：ལ，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：拉）生起是五母的誓言物，并且象征五种生物是各自五界自性之物。五肉称为五灯，虽然都解释为因为使成就显现而称为灯，但仅凭词句不理解意义，应如此做：世间中盛传吃肉会使力量和光彩增长，实际上肉的誓言物使诸神欢喜，由此获得或将要获得的成就也具有力量而显现，即如秘密集中所说的那样具有光彩，究竟意义上五肉的表征所象征的是五大精华转变为力量，不显现的血肉之身得以清净，获得智慧之身光芒炽盛而显现之义。其本身称为五铁钩，是迅速勾召成就之义，如此则这十种物质
English
It is in order to realize the nature of the three. The human head arises from A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), although A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) is the root of all letters. Also, the samaya substance is offered with the vajra speech, and the basis of the samaya substance also lies in that letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A). The container is a skull, which means kapala (Devanagari: कपाल, Romanized Sanskrit: kapāla), and it symbolizes great bliss because it protects happiness. Accumulating merit arises from the supreme peak of the human body, and it is also a container that pleases the vajra wrathful deities and dakinis. The seed syllable arises from Om (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: Om), Om (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: Om) means highly praised, virtuous, and auspicious. It means that the substances within it eliminate faults, and the power is virtuous and endowed with perfection. The samaya substance of the five amṛtas within arises from A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), I (Tibetan: ཨི, Devanagari: इ, Romanized Sanskrit: i, Literal meaning: I), Ṛ (Tibetan: རྀ, Devanagari: ऋ, Romanized Sanskrit: ṛ, Literal meaning: Ṛ), U (Tibetan: ཨུ, Devanagari: उ, Romanized Sanskrit: u, Literal meaning: U), Ḷ (Tibetan: ལྀ, Devanagari: ऌ, Romanized Sanskrit: ḷ, Literal meaning: Ḷ), which means the essence of the five aggregates, and it is established by the connection that it is the samaya substance of the five victorious families. The meaning of amṛta is that if those five that reside in one's own body become essence, one will become immortal. If one relies on them after they have been blessed by the power of purification, realization, and increase, then those external ones also have corresponding power, and it is because one realizes them as being of the same kind as the internal ones. In other tantras, the five amṛtas are often made into the samaya substances of the five mothers, but in this tantra, the five amṛtas are often said to be the Buddhas, and the five meats are said to be the samaya substances of the mothers. The five meats arise from the long vowel La (Tibetan: ལ, Devanagari: ल, Romanized Sanskrit: la, Literal meaning: La), which is the samaya substance of the five mothers, and it symbolizes that those five living beings are of the nature of the five elements respectively. The five meats are called five lamps, and although everyone explains that they are called lamps because they make the siddhis manifest, the meaning is not understood by just those words, so it should be done like this: In the world, it is said that eating meat increases strength and radiance, so in reality, the samaya substance of meat pleases the deities, and the siddhi that is obtained or will be obtained from this is also powerful and manifest, that is, it makes it glorious, as it is said in the Guhyasamaja. In the ultimate sense, what is symbolized by the five meats is that the essence of the five elements has become power, so the impure body of flesh and blood is purified, and the body of wisdom is obtained, blazing with light and manifest. That itself is called five iron hooks, which means quickly attracting siddhis. Thus, those ten substances