English
That is to say, please be the protector of all sentient beings and protect them with happiness. Desire and pursuit, etc., the four goddesses themselves are pursuing the happiness of desire, so please fulfill their desires, that is, accomplish the benefit of sentient beings through the act of great desire. The one urged by song comes from the "Abridged Tantra", in which there is no difference between the goddesses, so all are归为一体. The extensive description comes from the "Root Tantra", which corresponds to the first four verses respectively, and the latter is common to all four. Among them, the ultimate wisdom that possesses all virtues is the nature of the wisdom goddesses. If any Saṃsāric or Nirvāṇic dharma is taken as the object of focus, this wisdom is already established before these dharmas are established. Because it is the initial foundation of all dharmas of Saṃsāra and Nirvāṇa, it is "Mother"; because it is a companion who enters equally with each other, it is similar to "Sister"; because it is the immediate result after each dharma is destroyed, and also enters together, it is "Daughter"; because Dharma nature will not change until the final limit, it is similar to "Granddaughter". The names are established based on the similarity of the four, Mother, Sister, Daughter, and Granddaughter, in Dharma. These have no difference in essence, but in accordance with the way of conventional terms, the ground and the elements of Dharmadhatu have the same basis, so the goddess of pure earth is called "Mother"; although the element of water existed before, from the perspective of enjoying it together now, the time is the same, so it is compared to entering Dharmadhatu, and water is called Māmakī (藏文，梵文天城体，梵文罗马拟音，汉语字面意思); fire is suddenly produced without being present before, and is a helper in action, so it is similar to a daughter, and it is also the same from the perspective of Dharma nature entering together with the result, so the goddess of pure fire element is the white-clad mother; wind passes through various places and goes to other places, because it has been transferred to many uncertain places in terms of place, time, and behavior, so from the perspective of entering, it is similar to a granddaughter who has not passed through many transmissions, and Dharmadhatu is also the same from the aspect of entering things without limit in time, so the goddess of pure wind is the granddaughter, and saying that it is a female symbol means that it has the wisdom of all virtues. A yogi refers to a自在者 who possesses yoga.
Chinese
是佛陀本身。相似因等的意义是，在“瑜伽士的”中，“的”字作为第六格可以连接为所有者的意思，虽然没有矛盾，但这里实际上是集合基础相似之声，即瑜伽士的自在是佛陀，也是相似因的果，这样连接，对其他也类推。其中，相似因的果是俱生身，异熟的果是法身，士夫作用的果是报身，离垢的果是化身。它们的处所或基础，如果从仅仅是法界本身中区分开，那么地的精华等四者的清净精华与具足一切殊胜的四位明妃依次结合。所谓“我的坛城自性”是，我即眼母，是地界的精华的智慧自性，为了不展开为坛城，请世尊您从明点的形象显现为时轮之身，与我一同享受结合的欲望之乐，这是指水、火、风三者也同样类推。实际上，由于只有四位催请的女神，所以空性坛城等是共同连接的，但这是法界自在母的份额，并且以遍及四种的方式，金刚界自在母也是催请者。般若母虽然遍及四者，但安住于融化的体性中，不是催请者。因此，金刚界自在母我即是小妻，是瑜伽士四种果位的处所。我，为了展开空性坛城虚空界的本尊众，请您显现时轮，并满足我的欲望，需要这样连接。如其他续部所说，安乐是虚空界，因此，是摄集于智慧虚空之中。必须了解空性坛城体验的意义中包含着这样的内容。空性坛城这个词与前面所说的“我的坛城”相同，在安住于虚空和智慧的安乐中，展开那个界和那个界的本尊众，舍弃身的形象，融化为明点的乐空，现在以身来修持和体验。
English
It is the Buddha himself. The meaning of similar causes, etc., is that in "the yogi's," the word "'s" as the sixth case can be connected to mean the owner, although there is no contradiction, but here it is actually the sound of collecting similar bases, that is, the power of the yogi is also the Buddha, and it is also the fruit of the similar cause, so connect it, and analogize to others. Among them, the fruit of the similar cause is the co-emergent body, the fruit of the ripening is the Dharma body, the fruit of the masculine action is the enjoyment body, and the fruit of the stainless is the manifestation body. Their place or basis, if separated from the Dharma realm itself, then the pure essence of the four, such as the essence of the earth, is sequentially combined with the four consorts who possess all perfections. The so-called "my mandala nature" is that I, the eye mother, am the wisdom nature of the essence of the earth element. In order not to unfold into a mandala, please, Bhagavan, manifest from the form of a bindu into the body of the Wheel of Time, and enjoy the bliss of desire in union with me. This refers to the same analogy for water, fire, and wind. In reality, since there are only four goddesses who urge, the emptiness mandala, etc., are connected in common, but this is the share of the Dharma Realm Empowerment Mother, and in a way that pervades the four, the Vajra Realm Empowerment Mother is also the one who urges. Although the Prajna Mother pervades the four, she abides in the nature of melting and is not the one who urges. Therefore, the Vajra Realm Empowerment Mother, I, am the small wife, the place of the four fruits of the yogi. I, in order to unfold the deities of the empty mandala, the space realm, please manifest the Kalachakra and fulfill my desires, it needs to be connected in this way. As other tantras say, bliss is the space realm, therefore, it is gathered into the wisdom space. It must be understood that the meaning of the emptiness mandala experience contains such content. The word emptiness mandala is the same as the previously mentioned "my mandala," abiding in the bliss of space and wisdom, unfolding the deities of that realm and that realm, abandoning the form of the body, melting into the bliss-emptiness of the bindu, now practicing and experiencing with the body.
Chinese
因此，它显示了“从那里升起”这两种含义。如果有人认为仅仅是无相的乐空状态不能被称为坛城，那么这里并非是无相。即使允许从无相的反面来说，坛城的梵文是“曼荼罗(梵文天城体：मण्डल，梵文罗马拟音：maṇḍala，汉语字面意思：坛城)”，它也适用于提取精华，因此提取想要意义的精华就是提取快乐。现在，那些从体验空性中返回的人，以想要从轮回中解脱的慈悲心，从空性中升起，变成了众生的怙主时轮金刚的身相。请使身语意的坛城本尊众欢喜。这第三句也祈请了不仅是虚空，还有所有的本尊众都欢喜。有些人认为，母亲的意义是在众生的相续中产生智慧，瑜伽士从明点宝珠向上到达脐轮，安住在同因的果位上，这是因为我将地界的坛城之风束缚在脐轮的力量。从道时的智慧金刚时轮你融化的状态中升起，使智慧部的本尊欢喜，请如我所愿。等等，压住字面意义是，如果将四果的形态与道半的生起次第细微瑜伽和圆满次第的执持忆念等结合，勉强可以，但是与果位佛地结合则不合适。这里也不是对圆满次第等生起我慢，而是必须对仅仅是果位佛地生起我慢才合适。因此，那个解释与生起次第胜过圆满次第的场合无关。还有，善劫经中说姐妹是“为了倾注功德的女儿”。并且对于侄女没有“这是”的词源解释，而是说“因为是从女儿中产生的”等等。即使收集了很多，也不足够。仅仅凭那些词源解释，也不会变成那些意义。如果与贪欲道的母稳固结合，要知道业印或者智慧印本身就具备了母亲等的全部方式，而不仅仅是词源解释。有些人误解了“以歌声劝请是两种”这句话，认为请求、劝请和升起做了两次，认为前一个是略续的词语，后一个是根本续的词语。
English
Therefore, it shows both meanings of "arise from there." If someone thinks that just the state of emptiness without form cannot be called a mandala, then here it is not without form. Even if it is allowed to be from the opposite of formlessness, the Sanskrit of mandala is "mandala (梵文天城体：मण्डल，梵文罗马拟音：maṇḍala，汉语字面意思：mandala)," which also applies to extracting the essence, so extracting the essence of the desired meaning is extracting happiness. Now, those who return from experiencing emptiness, with the compassionate thought of wanting to liberate from samsara, arise from emptiness and become the embodiment of Kalachakra, the protector of beings. Please make the deities of the body, speech, and mind mandala rejoice. This third sentence also prays that not only the sky but all the deities rejoice. Some people think that the meaning of the mother is to generate wisdom in the minds of beings, and that the yogi goes up from the jewel bindu to the navel chakra, and abides in the result of the same cause, which is because of the power of binding the wind of the earth mandala in the navel chakra. Arising from the state of dissolving into you, the Vajra Kalachakra of wisdom at the time of the path, making the deities of the wisdom family rejoice, please do as I wish. Etc., pressing the literal meaning is that if the form of the four fruits is combined with the subtle yoga of the generation stage of the half path and the holding of the completion stage, remembrance, etc., it is barely acceptable, but it is not suitable to combine with the fruit Buddha ground. Here, too, it is not about being arrogant about the completion stage, etc., but it must be suitable to be arrogant only about the fruit Buddha ground. Therefore, that explanation is irrelevant to the occasion where the generation stage surpasses the completion stage. Also, the Good Aeon Sutra says that sisters are "daughters for pouring merit." And there is no etymological explanation of "this is" for nieces, but it says "because it is produced from daughters," etc. Even if you collect a lot, it is not enough. Just by those etymological explanations, it will not become those meanings. If you combine it with the mother's stability of the path of desire, you should know that the karma seal or wisdom seal itself has all the ways of the mother, etc., which are not just etymological explanations. Some people are confused by the sentence "inviting with song is two," and think that request, invitation, and arising are done twice, thinking that the former is the word of the condensed tantra and the latter is the word of the root tantra.
Chinese
促使地动。那是任何密咒士都未听闻过的中间嘱托，没有明白为了圆满安乐，在促使细微的瑜伽之时必须结合，以及《成就品类总集》第二品结尾和第三品开头所说的两种，是简略指示详细解说，或者前者是容易理解的缘故作为顺带意义所说，没有明白而执着为两个不同的意义，所以显得是错误的。第二是建立主尊和开展眷属二者。第一是从“以这些歌”到“那些也和以前一样生起也可以”。那是以前进入乐空三摩地者，听到歌的促使而如从睡眠中醒来一般，在观视一切器情如幻化的状态中开展一切坛城，那也是从吽（ཧཱུྃ，hūṃ，种子字，吽）和金刚中生起主尊，如所说“具有金刚的庄严，以及胜者之主的顶髻”是指不动佛的顶髻。“以智慧而拥抱”是指空性的坛城降临，金刚界自在母种种母，在其心间如孩童们的面容一般，如《大疏》中所说，对此必须结合如孩童们的面容一般在心间降临空性的坛城，因为此词语清楚地显示了所要清净的。因此，在此必须信解主母为金刚界自在母的体性，和以前一样主尊的头饰也没有广布，因为主尊是不动佛的体性，因为是自部的缘故，所表示的也是不动佛的头饰。在此很多其他的人，对于至尊第一者的主尊，父亲不动佛的体性金刚萨埵的广布者，母亲般若佛母的体性种种母，因为主尊的部主以广布的方式，识蕴为智慧，父亲识蕴为母亲智慧结合而行，在此主尊金刚萨埵以不动佛的方式广布，母亲金刚界自在母的体性所拥抱，又是金刚萨埵以不动佛的方式广布，智慧为识蕴所拥抱，因此时轮自宗的广布和方便智慧结合而行。
English
It causes the earth to move. That is an intermediate entrustment that no mantra practitioner has ever heard of. Not understanding that in order to perfect bliss, it must be combined during the subtle yoga of urging, and the two things said at the end of the second chapter and the beginning of the third chapter of the Compendium of Accomplishment Categories are brief instructions and detailed explanations, or the former is said as a side meaning because it is easy to understand. Not understanding and clinging to two different meanings, so it seems to be wrong. The second is the establishment of the main deity and the expansion of the retinue. The first is from "with these songs" to "those can also be generated as before." That is, those who have previously entered the Samadhi of Bliss and Emptiness, hearing the urging of the song, become as if awakened from sleep, and in the state of viewing all vessels and essences as illusions, they expand all mandalas. That is, the main deity is generated from Hūṃ (ཧཱུྃ, hūṃ, seed syllable, Hūṃ) and Vajra, as it is said, "Having the adornment of Vajra and the crown of the Lord of the Conquerors" refers to the crown of Akshobhya. "Embraced by wisdom" means that the mandala of emptiness descends, Vajradhatvishvari, the mother of all kinds, in her heart is like the faces of children, as stated in the Great Commentary. Here, it must be combined that the mandala of emptiness descends in the heart like the faces of children, because this word clearly shows what is to be purified. Therefore, here one must believe that the main mother is the nature of Vajradhatvishvari, and as before, the headdress of the main deity is not expanded, because the main deity is the nature of Akshobhya, because it is of one's own family, what is represented is also the headdress of Akshobhya. Here, many others, for the main deity of the Supreme First One, the father, the nature of Akshobhya, the expanded one of Vajrasattva, the mother, the nature of Prajnaparamita, the mother of all kinds, because the family lord of the main deity expands in the way that consciousness is wisdom, the father's consciousness is combined with the mother's wisdom, here the main deity Vajrasattva is expanded in the way of Akshobhya, embraced by the nature of the mother Vajradhatvishvari, and again Vajrasattva is expanded in the way of Akshobhya, wisdom is embraced by consciousness, therefore the expansion of the Kalachakra self-tradition and the combination of skillful means and wisdom are carried out.