English
Apply the four, such as smearing, in sequence. The completely pure rabbit-holder, i.e., semen, is the immovable one. Here, two stages of purification are shown, the latter of which also includes the purification of the vase. The five nectars belong to the vows of the five Buddhas, and are therefore explained in an extended sense. The goddesses, i.e., the six mothers, are purified by the six elements, namely, the wisdom Prajnaparamita, the Vajradhatvishvari of space, the Wind Tara, the Fire White-Clothed Mother, the Water Mamaki, and the Buddha Eye Mother free from obscurations. The six sense faculties being purified are the six Bodhisattvas. The six desirable objects being purified are the six Mudra Mothers, namely, the ear Vajrapani of ultimate truth, the nose Nama Heart, the eye Sa Heart, the tongue Avalokiteshvara, the body Nivaranaviskambhin, and the mind Samantabhadra of ultimate truth. The great form is the Form Vajra Mother, sound is the Sound Vajra Mother, smell is the Smell Vajra Mother, taste is the Taste Vajra Mother, touch is the Touch Vajra Mother, and the great Dharmadhatu is the Dharmadhatu Vajra Mother. The five wrathful ones are the five powers: the power of wisdom is Ushnishachakra, the power of Samadhi is the extremely profound power, memory dispels darkness, diligence dispels pride, and the power of faith is rigidity. The other faculties are karmic powers: the secret faculty is the other Harm Beauty, the pure other is the Blue Staff, the hand other is Takkini, the foot other is Achala, and the anus other is Mahabala. The five actions of these are also the wrathful mothers such as the Fierce-Eyed Mother. If only the heart mandala and the nature of the thirty-six aggregates and elements to be combined are considered, then they are combined with the four actions and the Ushnisha karmic power. Here, considering the nature of the complete body, speech, and mind, the karmic powers are combined with the five, such as the Blue Staff. Furthermore, the wrathful ones of the mind are combined with the five powers, which is done with the nature of wisdom purification.} If combined with the rest of the purification of the aggregates and elements, and not combined with the karmic powers, then they are the five consciousness elements. This can be known from the time of summoning, returning, and increasing. At that time, in accordance with the customs of other tantras, it is evident that the wrathful father and mother of the heart mandala do not practice separately. In another classification, for the complete body, speech, and mind, also for the mind's wrath
Chinese
以及，必须结合业力，因此，那时身之忿怒尊与业力的所依，如肚脐下方的四个脉结等结合，即是以上所说的。像扎蒙达（ཙ་མུཎྜ་）等位于莲花中心的八位瑜伽母，是八个时辰的清净，内在是八条重要的脐脉。位于花瓣上的怖畏母（འཇིགས་མ་）等六十四位是太阳时结合的时辰，实际上是一昼夜的六十个时辰，普遍使用则为四个时辰，内在也是这些时辰的气流动的脐脉花瓣六十四。天非天、罗刹等十二位清净的月份，十二莲花坛城的主尊十二位是十二个月份本身的清净，加上围绕的明妃之上的十二位明母，共三百六十位，外在是一年有三百六十天，内在是一个时辰有三百六十次呼吸，分别是一昼夜和月份的清净。或者，脐轮的父母尊各自直接以无二的方式计数，或者不计明妃，而将明父计入昼夜之数，加上十二明母也是可以的，因为是初十之神，所以月份自然成立，因此没有单独设立月份的分类。秘密轮的人主，即十六，二倍的脉，加上包含两个空性，日夜的流淌三十二个时辰的清净，是龙和极怒母以方便智慧分开的三十二位。同样，欲母三十六和外欲母三十六也是身体的各种行为的清净，由二万一千根头发组成的二万一千，以及四亿五千万根毛孔组成的四亿五千万本尊，安住于尸林地基之上的那些都是清净的。第五，相的清净是，彼等二十四的清净，是主尊的象征二十四。诸界的功德，香味等六境的清净，是主尊身上外在的六印，即轮、耳环、项链等。彼等二十四是自性本身的虚空界。
English
And, it is necessary to combine karma, therefore, at that time, the wrathful deity of the body combines with the basis of karma, such as the four knots below the navel, etc., which is what was said above. The eight yoginis, such as Tsamuṇḍā, etc., who are located in the center of the lotus, are the purification of the eight watches, and internally are the eight important navel veins. The sixty-four fearful mothers, such as the fearful mother located on the petals, are the hours of solar conjunction, actually sixty hours of one day and night, and generally four hours are used, and internally also the sixty-four navel vein petals where the air of these hours flows. The twelve pure months of gods, non-gods, rakshasas, etc., the twelve main deities of the twelve lotus mandalas are the purification of the twelve months themselves, plus the twelve vidyādharīs added on top of the surrounding consorts, a total of three hundred and sixty, externally there are three hundred and sixty days in a year, and internally there are three hundred and sixty breaths in one hour, which are the purification of day and night and months respectively. Alternatively, the father and mother deities of the navel wheel are counted directly in a non-dual way, or the consorts are not counted, and the fathers are included in the number of days and nights, and adding the twelve vidyādharīs is also possible, because it is the tenth day deity, so the month is naturally established, so there is no separate establishment of the month's classification. The lord of the secret wheel, that is, sixteen, twice the veins, plus including two emptinesses, the purification of the thirty-two hours flowing day and night, are the thirty-two who are separated by the skillful means of the nāgas and the extremely wrathful mothers. Similarly, the thirty-six desire mothers and the thirty-six outer desire mothers are also the purification of the various actions of the body, the twenty-one thousand that are composed of twenty-one thousand hairs, and the four hundred and fifty million pores that are composed of four hundred and fifty million deities, those who abide on the charnel ground are all pure. Fifth, the purification of the characteristics is that the purification of those twenty-four is the symbol of the main deity twenty-four. The qualities of the elements, the purification of the six objects such as smell, etc., are the six external seals on the body of the main deity, namely the wheel, earrings, necklace, etc. Those twenty-four are the space element which is nature itself.
Chinese
一、自性和变化二者兼具者，即地、水、火、风、意、智、我慢七者。唯是变化者，即五根、五境，其中五根为殊胜之根，总计十六，总合为二十四。{有些藏汉学者如此解释：虚空金刚，地轮，水莲花，火宝，风剑，耳达玛茹，鼻敌箭，眼箭，舌矛，身盾，声三尖，触铁锤，味铁钩，色索，香杖，殊胜根弯刀，香水根铃，语卡杖嘎，手梵天首，足乃以方便之故为乌 উৎপལ་，然此处以智慧之故为海螺。}意、智、我慢三者虽不明显，然与镜、铁锁、颅骨三者结合，意义上可得。如此认为，善加思维。又，仅以数字相同而结合，亦无有相违。身、语、意、智慧金刚四者完全清净，故为内之手印。即金刚持，坛城主尊于心间月轮之上如实安住。内之手印，即身所安立之四手印。续释中云：如是说，此处于一切续部之外，以正直之义，额间为身之手印，喉间为语之手印，心间为意之手印。如是明显宣说。脐间智慧之手印自然成就。然此处未明显开示者，以须与“一切续部之外”之词相合，后者唯于少数甚深续部中明显，余者未明之故。其义即，诸续部中，于生起次第之时，宣说三处加持。彼亦无论何种本尊，皆为身语意金刚三者平等加持之义，为令通达故。顶、喉、心三处之脉、明点、风，无论基、道、果三者何者之时，皆为生起身语意之显现处，故彼等予以加持。彼三手印，决定之义即，金刚起立，金刚火，金刚不堕。善之
English
One, those that are both nature and change are earth, water, fire, wind, mind, intellect, and pride, the seven. Those that are only change are the five senses and the five objects, of which the five senses are the supreme senses, totaling sixteen, which together make twenty-four. {Some Tibetan and Chinese scholars explain it this way: space vajra, earth wheel, water lotus, fire jewel, wind sword, ear damaru, nose enemy arrow, eye arrow, tongue spear, body shield, sound trident, touch hammer, taste hook, form lasso, smell staff, supreme sense curved knife, scent water sense bell, speech khatvanga, hand Brahma's head, foot is utpala due to skillful means, but here it is conch due to wisdom.} Although the three, mind, intellect, and pride, are not clear, they can be obtained in meaning by combining them with the three, mirror, iron chain, and skull. Thinking so, think well. Also, even if combined only because the numbers are the same, there is no contradiction. The four, body, speech, mind, and wisdom vajras, are completely pure, so they are the inner mudras. That is, Vajradhara, the main deity of the mandala, truly abides on the moon disc in the heart. The inner mudras are the four mudras established on the body. The tantra commentary says: It is said, here, outside of all tantras, in the straightforward sense, the forehead is the body mudra, the throat is the speech mudra, and the heart is the mind mudra. It is clearly stated. The wisdom mudra at the navel is naturally accomplished. However, the reason why it is not clearly shown here is that it must be combined with the words "outside of all tantras," and the latter is clear only in a few profound tantras, but not in others. Its meaning is that in the tantras, at the time of the generation stage, the blessings of the three places are taught. Also, no matter what kind of deity it is, it is for the purpose of understanding that all of them are equally blessed by the three vajras of body, speech, and mind. The channels, bindus, and winds of the crown, throat, and heart are the places where the appearances of body, speech, and mind arise, no matter which of the three, base, path, or result, so they are blessed. The definitive meaning of those three mudras is the vajra standing up, the vajra fire, and the vajra not falling. Of virtue
Chinese
是指三种瑜伽士的智慧瑜伽。其后还有不变和所有形态的两种部分，即身语意和智慧金刚手印。如此，内部的四种手印合一，由主尊心间月亮上的字来表示。字是ཧཾ་（藏文，梵文天城体ham，梵文罗马拟音ham，含义：），或ཧཱུཾ་（藏文，梵文天城体hūṃ，梵文罗马拟音hum，含义：），如果以遍布智慧金刚金刚萨埵为主，则是ཧཾ་字，如果以遍布身语意金刚时轮自身为主，则是ཧཱུཾ་字。其中ཧཾ་字如前所述，月亮是身，太阳是语，不坏是意，命是智慧，ཧཱུཾ་字也依此类推。此外，具德金刚持主尊时轮是无变的大乐，杂色母是能见三界一切的空性智慧完全清净，二者本体无别，由交合身来表示。也就是舍弃形状和断除假立的障碍，形状是微尘的法，假立是分别念所生，意思是完全舍弃有碍的身体和有分别的心。其后，四身因果的清净是，具德清净则转为法身，从法身必定是圆满报身妙好身，从报身则转为化身，是胜者之主的利益一切有情者。第四个阶段是深度睡眠，必定再次从与他者的身体分离中醒来。如此，通过身体的完全分离，众生的身体中，意以四种形态存在。化身中的意转变为享受者，通过身语意。报身转变为未见的心识，通过功德的力量，自身也是法身。清净则转变为安乐，这是日夜时分，在三个明点消散的最后。因此，瑜伽士应该在日夜时分修习它，为了不变的意义。如是说，也就是轮回者的无明习气转变为四个阶段，世俗中胎生者，当乾闼婆接近时，父母的白红转移。
English
It refers to the wisdom yoga of the three yogis. After that, there are also two parts: immutable and all forms, namely body, speech, and mind, and the wisdom vajra mudra. Thus, the four internal mudras are united, represented by the letter on the moon in the heart of the main deity. The letter is either Haṃ (ཧཾ་, ham, ham, meaning: ) or Hūṃ (ཧཱུཾ་, hūṃ, hum, meaning: ). If the main focus is on the pervasive wisdom vajra Vajrasattva, it is the letter Haṃ. If the main focus is on the pervasive mind vajra Kalachakra itself, it is the letter Hūṃ. Among them, the letter Haṃ, as mentioned above, the moon is the body, the sun is the speech, the indestructible is the mind, and life is wisdom. The letter Hūṃ can also be explained in the same way. Furthermore, the glorious Vajradhara, the main Kalachakra, is the immutable great bliss, and the variegated mother is the completely pure emptiness wisdom that sees everything existing in the three realms. The essence of these two is inseparable, represented by the union body. That is, it is said to abandon form and exhaust the obscurations of imputation. Form is the nature of particles, and imputation is generated by conceptual thought. It means completely abandoning the body with obstacles and the mind with concepts. After that, the purification of the cause and effect of the four bodies is that glorious purification transforms into the Dharmakaya, and from the Dharmakaya, it is certainly the excellent Sambhogakaya, and from the Sambhogakaya, it transforms into the Nirmanakaya, which is the benefactor of all sentient beings, the lord of the victors. The fourth stage is deep sleep, and one will surely awaken again from the separation of the body from others. Thus, through the complete separation of the body, the mind exists in the bodies of beings in four forms. In the Nirmanakaya, the mind transforms into the enjoyer, through body, speech, and mind. In the Sambhogakaya, it transforms into the unseen mind, and through the power of merit, it is also the Dharmakaya itself. Purification transforms into bliss, which is the end of the dissolution of the three bindus during the day and night. Therefore, the yogi should practice it during the day and night, for the sake of the immutable meaning. It is said that the ignorance habits of samsaric beings transform into four stages, and in the conventional truth, when those born from the womb, when the Gandharva approaches, the white and red of the parents transfer.