English
And, afterwards, generating the protective wheel, the ground, the palace, and so on, is to accomplish the excellent field of merit, both common and special, and to use it as a path by symbolizing the pure land. This method of generating a single world realm is merely to generate a pure world realm from emptiness, and to symbolize the temporary pure result, which is the perfect pure land that has been well practiced. Secondly, explaining the pure distinctions of the dependent deities, there are three aspects: how samsara is purified, how the completion stage is matured, and how the fruit is perfected. The first of these has two aspects: external and internal. The first is: In general, the dependent deities must be combined with the inner sentient beings. If you think that they should not be combined with the external, then do not have such doubts. The "inner" in the phrase "combined with the inner" refers only to the vajra body of the inner practitioner, and not merely to the inner essence of sentient beings. Therefore, purifying the various parts of the body from the outside, and combining the purification of the channels, elements, winds, etc., and one's own birth, death, etc., is internal. But purifying other places in the world realm other than one's own continuum, such as where these sentient beings live, belongs to external purification. Therefore, the purification of the world realm by the palace above can also be explained as the other places in the world realm, and the beings who live there, appearing pure, are the deities who reside in that place of the mandala. In addition, there are many things that can be connected with these. {Therefore, it seems appropriate to mention only the case of the thirty-seven yoginis here. As it is said in the Vangale: The basis is the various distinctions of the Buddhas, and again the time is the supreme distinctions of the Bodhisattvas. The wrathful ones are the supreme distinctions of the directions, and the distinctions of the pretas on the earth are likewise eight. The Asuras are also eight distinctions, the powerful ones abide in the world, the yogis should know. The one alone is the manifold lord, the lord of the three worlds is the pervader of the glorious lineages. In the underworld are the eight fierce mothers, and in the human world are the wrathful-born in the mandala of the ten directions.
Chinese
名为饿鬼，在饿鬼世界中，部族神居住之处，声音金刚等六位。在梵天之境，有吉祥四位，即极胜寂静之城中，三界众生之唯一母神。极其忿怒之面容，种种真实摄集，欢喜者乃是行进者。如是所说。贱民等四种是佛的分类，屠夫女等六种是菩萨，屠夫等八种是饿鬼，铁匠女等十种是忿怒母，猎人女等八种是非天极暴母，总共三十七位是遍布者。在地下世界居住着八位暴怒母，因此非天依附者和地狱众生得以清净，因为极暴母是其方法，所以龙族也能得以清净。因此，种姓年长，这些神居住之地的状态是这样说的，因此，要知道居住在那里的众生是那些神的清净之处。人们与忿怒母结合，忿怒尊也因此而间接理解。须弥山之面，居住在饿鬼世界中的众生，因嚓日则嘎等而得以清净，因此也是大神们。须弥山之颈部方向居住的欲界诸神，是金刚母六尊的清净，暗示着也是六位菩萨。梵天之境，即色界中居住的穷尽者，如四位母神清净一般，如来们也是如此。无色界中空性的穷尽者，是完全清净的般若波罗蜜多，也是薄伽梵种种主尊时轮金刚。与外境结合，暂时知道这些就足够了。 第二，所净之时的主要以内在结合为主，也就是在现证菩提的最初阶段，主要位置的莲花日月罗睺等，代表着母亲的出生地和三脉，其中的三十二个阿字（ཨཱ་ལི་，ā li，āli，元音），代表着产生身体的父亲的精液，也存在于上弦月和下弦月的明点变化十六对的体性中，并具有其一部分。从中产生的月亮就是白色的明点本身，而以三十二个元音来表示，就是正在进入子宫的明点。
English
Named "Preta," in the preta world, where the tribal deities reside, are the six, including Sound Vajra. In the realm of Brahma, there are four auspicious ones, namely, the sole mother of all beings in the three realms in the supremely excellent city of peace. The extremely wrathful countenances, truly gathering all kinds, those who rejoice are indeed the movers. As it is said. The four castes, including the outcasts, are the divisions of the Buddhas, the six, including the butcher women, are Bodhisattvas, the eight, including the butchers, are pretas, the ten, including the blacksmith women, are wrathful mothers, the eight, including the hunter women, are the extremely fierce Asura mothers, totaling thirty-seven who are pervasive. In the underworld, eight fierce mothers reside, therefore, the Asura dependents and hell beings are purified, because the extremely fierce mother is their method, so the Nagas are also purified. Therefore, the lineage is aged, and the state of where these deities reside is spoken of in this way, therefore, know that the beings residing in that place are the purity of those deities. People unite with the wrathful mother, and the wrathful one is also indirectly understood. The face of Mount Meru, the beings residing in the preta world, are purified by Carcikā and others, therefore, they are also great deities. The gods of the desire realm residing towards the neck of Mount Meru are the purity of the six Vajra Mothers, implying that they are also the six Bodhisattvas. The exhausted ones residing in the realm of Brahma, that is, the form realm, are like the purity of the four mothers, so are the Tathagatas. The exhausted ones of emptiness in the formless realm are the completely pure Prajñāpāramitā, and also the Bhagavan, the various chief Kalachakra. Combining with the external, for now, knowing just that much is enough. The second is that the main thing at the time of purification is to combine internally, that is, in the initial stage of manifest enlightenment, the lotus, sun, moon, Rahu, etc., of the main place represent the mother's birthplace and the three channels, in which the thirty-two vowels (ཨཱ་ལི་，ā li，ali，vowels) represent the father's semen, which is the cause of the body's creation, and also exists in the nature of the sixteen pairs of waxing and waning moon drops, and has a part of it. The moon that arises from it is the white drop itself, and being marked by the thirty-two vowels is that drop which is entering the womb.
Chinese
又，十六种喜乐，象征着各自具有增减的两个部分。其中，长和有间断的代表智慧，短和有声音的代表方便。在第二现证菩提时，八十种明因是：一般而言，就像红色精液的精华被命名为“微尘”一样，实际上，它也安住于未区分多种微尘形态的自性中，而白色则是融化和混合的自性。因此，红色精液具有微尘的自性，首先，六种生起的微尘代表六个部类。每一个都与五种元素永不分离，因此，每个部类也代表五个字母，即三十个。虽然从这些中没有单独的物质，但总的来说，产生眼和眼识等有境的五种元素，以及产生色和有色之所依等境的五种元素，由两个“拉”部代表。这样，四十种不同的微尘，每一种都与一个明空的部分相关联，因此是八十种。从这些因产生的血，就是太阳的坛城。其中，有清晰的觉知，以及身体上产生快乐的形态，就像之前的生起微尘一样被区分开来，这是由明因所代表的。在第三个阶段中，所谓的“吽 (ཧཱུྃ，hūṃ，吽)字中阴的识”是：在四种解脱傲慢的阶段，心以空性有相中阴的心升起，安住于那个相续中。就像在母亲的子宫中出现宫殿的景象一样，专注于具有主殿基座的无量宫，并且此时转变为吽 (ཧཱུྃ，hūṃ，吽)字形，这是由于贪欲的驱使而奔向父母交合之处。{现在，仅仅是最初与父亲的精子相遇的那一刻就是行为，就像在外面，当罗睺抓住太阳时，罗睺不能直接抓住真正的太阳，而是以抓住月亮的方式来遮蔽日月一样，中阴的识，也就是罗睺的性质，也不能一开始就进入母亲的血，也就是太阳的性质，所以首先进入父亲的精子，也就是月亮的性质，最终与白色和红色两者混合，这象征着这一点。之所以月亮在上而太阳在下，是因为
English
Furthermore, the sixteen joys represent each having two parts of increase and decrease. Among them, the long ones and those with interruptions represent wisdom, and the short ones and those with sounds represent skillful means. In the second Abhisambodhi, the eighty manifesting causes are: Generally, just as the essence of red semen is named "dust," in reality, it also abides in the nature of not distinguishing various forms of fine dust, and white is the nature of melting and mixing. Therefore, red semen has the nature of dust. First, the dust of the six arising elements represents six categories. Each one is never separated from the five elements, so each category also represents five letters, that is, thirty. Although there is no separate substance from these, in general, the five elements that generate the object-possessors such as the eye and eye consciousness, and the five elements that generate the objects such as form and the support of form, are represented by the two "la" categories. Thus, the forty different types of dust, each of which is related to a part of clarity and emptiness, are therefore eighty. The blood that arises from these causes is the mandala of the sun itself. Among them, there is clear awareness, and the appearance of happiness in the body, which is distinguished by the previous arising dust, is represented by the manifesting cause. In the third stage, the so-called "Hūṃ (ཧཱུྃ，hūṃ，Hūṃ) syllable bardo consciousness" is: In the stage of the four liberations of pride, the mind arises as the emptiness-possessing bardo mind, abiding in that same continuum. Just as the vision of a palace appears in the mother's womb, focusing on the immeasurable palace with the main palace base, and at this time transforming into the form of Hūṃ (ཧཱུྃ，hūṃ，Hūṃ), this is because of the force of attachment and desire running towards the place of parental union. {Now, the moment of first encountering the father's sperm is the action, just as when Rāhu seizes the sun, Rāhu cannot directly seize the real sun, but obscures both the sun and the moon by seizing the moon, the consciousness of the bardo, which is the nature of Rāhu, cannot enter the mother's blood, which is the nature of the sun, from the beginning, so it first enters the father's sperm, which is the nature of the moon, and finally mixes with both white and red, which symbolizes this. The reason why the moon is above and the sun is below is because
Chinese
之后第四个月，五蕴和五大变得粗大，它们的脉络清晰地形成。观修如来佛父母可以净化它们。六种身体精华也显现出五大的脉络，观修十个宝瓶可以使之清净。该月结束时，五种业力的脉络，以及五种外形也稍微凸显出来。为了净化它们，生起守护门户的五尊忿怒尊。在身语意圆满的这个阶段，即使在意的中心没有生起四尊忿怒尊，也会普遍施予胜乐之灌顶或秘密之灌顶。一般来说，在此续中，前四个业灌顶没有不同的分类。为了净化后两个业灌顶和两种行为，将射精视为胜乐之灌顶，智慧界的精华；排尿视为秘密之灌顶，虚空界。在意的中心或身的中心修持六尊忿怒尊，并将射精和排尿合为一体。不作这样的区分，而是两者都具备，通过男女根的区分，将男根的灌顶作为虚空忿怒尊，女阴的灌顶作为智慧忿怒母，置于结合的灌顶之下。在意的中心或身的中心，五尊忿怒尊就足够了。对于后一种分类，业和行为是相互的，没有分别。如果将女阴置于业灌顶，那么行为就是男根，因为对男根进行了行为。如果将男根置于业灌顶，那么女阴就是行为，因为对其进行了行为。两种灌顶和两种行为，四组的分类在此处是不需要的，因此一尊忿怒父母就可以净化。如果有人认为，在需要净化的阶段，男根和女阴同时出现的情况很少，因此不合适。即使实际上没有同时完成，但只要完成其中一个，就具备了对另一个进行行为的能力，因此与需要净化的对象也非常契合。因此，在该月的初中末三个阶段，生起了蕴界、身体精华和业灌顶。其中，五蕴中的色蕴是色法，其余四蕴被称为名蕴，这与普遍的说法相符。身体精华
English
Then, in the fourth month, the five skandhas and five elements become coarse, and their channels are clearly formed. Meditating on the Tathagata Buddha-parents purifies them. The six bodily essences also manifest the channels of the five elements, and meditating on the ten vases purifies them. At the end of that month, the channels of the five karmic empowerments, as well as the five external forms, also become slightly prominent. To purify them, generate the five wrathful deities who guard the gates. In this stage of complete body, speech, and mind, even if four wrathful deities are not generated in the center of the mind, the supreme empowerment or the secret empowerment is generally bestowed. In general, in this tantra, the first four karma empowerments do not have different classifications. In order to purify the latter two karma empowerments and two actions, ejaculation is regarded as the supreme empowerment, the essence of the wisdom realm; urination is regarded as the secret empowerment, the space realm. Practice six wrathful deities in the center of the mind or the center of the body, and combine ejaculation and urination into one. Without making such a distinction, but rather having both, through the distinction of male and female organs, the empowerment of the male organ is taken as the space wrathful deity, and the empowerment of the female organ as the wisdom wrathful mother, placed under the empowerment of union. In the center of the mind or the center of the body, five wrathful deities are sufficient. For this latter classification, karma and action are mutual, without separation. If the female organ is placed in the karma empowerment, then the action is the male organ, because action is performed on the male organ. If the male organ is placed in the karma empowerment, then the female organ is the action, because action is performed on it. Two empowerments and two actions, the classification of four sets is not needed here, therefore one wrathful father-mother can purify. If someone thinks that in the stage of needing purification, the simultaneous occurrence of the male and female organs is rare, therefore it is not suitable. Even if they are not actually completed simultaneously, as long as one is completed, the ability to perform action on the other is established, therefore it is also very consistent with the object to be purified. Therefore, in the beginning, middle, and end three stages of that month, the skandha-dhatus, bodily essences, and karma empowerments are generated. Among them, the form skandha among the five skandhas is form, and the other four skandhas are called the name skandhas, which is in accordance with the common saying. Bodily essence