English
And as it is said in Vajra Dakini, in the reversed order, combine them sequentially from the inside to the outside. With the nature of great desire, the union of father and mother, generating supreme bliss, with the extremely joyful inner mandala of space, arise and practice for the purpose of extremely combining the accomplishments. Here is a direct instruction, because the protective circle and charnel ground are not mentioned at this time, so it seems that you can choose not to practice them, and it is okay if you don't want to. Since you have practiced the palace, then its various vajra seats must also be practiced, so it is obtained by implication, so it is better to practice the charnel ground and protective circle together. What is to be purified here is that the bodies of the assembly of sons and daughters, abiding in the womb, are completely purified. The result of purification is the unfolding of the mandala emanated from the wisdom of one's own continuum, and the placing of fortunate Bodhisattvas on the state of union of benefit for others, symbolizing the generation of one's own lineage. The way of maturation is that, in the sequence of wisdom, at the end of attaining the ground of coemergent joy, one obtains the unfolding of the sixteen recollections, laying the foundation for that. Third, unfolding and establishing those, is the explanation of the meaning of the text and the statement of the realization of the body mandala. First, it is divided into two parts: how to unfold and the explanation of the nature of the inner and outer deities. The first is: From the path of the channels, in all places, all the supreme yoginis, in place and place, definitely combine. It is said that some versions say from the root path, if you see the Chinese version, you need to examine it, but the meaning is the same. It means that from the root of all channels, from the path of Avadhūta (Sanskrit Devanagari: अवधूत, Sanskrit Romanization: Avadhūta, Chinese literal meaning: the one who has shaken off), gradually guide all the deities of the mandala, starting from the heart, radiating into the path of their respective channels, from their respective purity and corresponding places, unfold in all places, the supreme, that is, the supreme heroes and yoginis, definitely establish and combine all the deities' places and all places. This is to say, showing how to unfold. That is, in the inner space, emanate an extremely vast mandala, with mental offerings, and those deities are extremely pleased with the nature of being satisfied by the subsequent pleasure of desire.
Chinese
修习时，诸佛的容颜手势等相好特征将会迅速阐述。因此，按照此派系所称的外坛城、身坛城一同显现的方式，现在实践中也是如此进行。然而，在外坛城展开之后修习身坛城也是可以的，这是显而易见的。经文中因为文字简略，所以内外合在一起讲述，就以修习的角度来说。bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的主尊父母通过金刚道，从主脉中来到心间。从心间无碍地向外散发。主尊父母化现充满虚空。向先前成就的诸佛献上供养。将一切众生安置于黑汝嘎父母的果位。一切化现都汇聚消融于外坛城上方的虚空中。黑汝嘎化为一父一母。父亲心间的中央脉中，具有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字形状的明点融入其中，化为薄伽梵四面十二臂。母亲则是脐间的ཨཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字和具有三毒分离的脉融入其中。这些力量汇聚于脐间的ཨཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字，化为金刚亥母向上升起。与心间的黑汝嘎结合而住。父亲的心间是月亮上的ཧཱུྃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，母亲的心间是太阳上的ཨཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字，这两个字都闪耀着光芒。此外，也可以观想母亲的心间是བཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字、ཧཱིཿ（藏文：ཧཱིཿ，梵文天城体：हीः，梵文罗马拟音：hīḥ，汉语字面意思：），ཙཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字等等，无论哪个都可以。同样，四位心髓瑜伽母也从之前的路径引导而来。从心间内圈的四方脉瓣中散发。与安住于外的四位身坛城天女一同观修。同样，四颅器也如先前一样引导而来。从心间四隅的脉孔中散发。与安住于外的四颅器一同观想。三轮的诸佛也如先前一样引导而来。从心间向上向下各自分离。从顶轮的脉孔中散发ཁནྚ་ཀ་པཱ་ལ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和极度暴怒母，直到从双膝的脉中散发金刚萨埵和大精进母之间散发，这些与安住于外的四十八位身坛城天尊一同观想。八位门隅母也如先前
English
During meditation, the characteristics of the deities' faces, hands, and other auspicious marks will be quickly explained. Therefore, according to what this tradition calls the simultaneous manifestation of the outer mandala and the body mandala, this is how it is practiced now. However, it is obvious that it is also possible to meditate on the body mandala after elaborating on the outer mandala. Because the text is concise, the inner and outer are explained together, so from the perspective of practice: The main deities, the father and mother, come from the vajra path through the central channel to the heart. From the heart, they emanate outwards without obstruction. The main deities, the father and mother, transform to fill the sky. Offerings are made to the Buddhas who have already attained accomplishment. All sentient beings are placed in the state of Heruka father and mother. All emanations gather and dissolve into the sky above the outer mandala. Heruka becomes one father and one mother. In the father's heart, the channel within the central channel, with the shape of the letter Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), dissolves into the element. He transforms into the Bhagavan with four faces and twelve arms. The mother dissolves into the channel with the letter Aṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) at the navel, along with the three poisons separated. The power of these gathers at the letter Aṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) at the navel, transforming into Vajravarahi and rising upwards. She dwells in union with Heruka in the heart. In the father's heart is the letter Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) on the moon, and in the mother's heart is the letter Aṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) on the sun, both letters blazing with light. Furthermore, it is also acceptable to meditate on the letter Vaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the letter Hīḥ (藏文：ཧཱིཿ，梵文天城体：हीः，梵文罗马拟音：hīḥ，汉语字面意思：), the letter Tsaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), etc., in the mother's heart, whichever is suitable. Similarly, the four heart essence yoginis are also drawn from the previous path. They emanate from the four directions of the inner circle of the heart. Together with the four body mandala goddesses who dwell outside, they are meditated upon. Similarly, the four skull cups are also drawn as before. They emanate from the four corners of the heart. Together with the four skull cups who dwell outside, they are visualized. The deities of the three wheels are also drawn as before. They separate from the heart to the upper and lower places. From the pore of the channel at the crown of the head, emanate Khaṇṭakapāla (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and the extremely wrathful mother, up to the channels of the two knees, emanate Vajrasattva and the great diligent mother, and so on. Together with the forty-eight body mandala deities who dwell outside, they are visualized. The eight gate guardians are also as before.
Chinese
如前迎请。从心间各自散开的八个脉孔中出现。它们在外显现的同时，观想身坛城的八个门限。之后，虽然此经中未说，但实际上可以获得。因为有说誓言，所以如前迎请包括坛城、守护轮和坟墓。从心间无碍地向外散发，最终融入外坛城所依的坛城。与此同时，观想身坛城的坛城、守护轮和坟墓。在散发轮和坛城时，除了各自所调伏的对象和与种姓相符的利益众生的事业之外，不需要供养佛陀等共同的事业。它们的所调伏的对象是：调伏从胎中出生的男孩和女孩。所调伏的结果是：化身坛城前往所化众生的各自之处，或者获得轮涅双运之身者，其处所等十地功德得到提升。成熟的方式是：从金刚道中通过阿瓦都提（梵文：Avadhūti）向上提起的诸佛众，是秘密次第中奠定下产生十六喜之地的基础，诸佛众的散发则象征着彼时安住的坛城散发的十六种追忆。第二，讲述内外本尊的特征：之后，空行母们安住于各自的方位：从东方开始，是蓝绿色的空行母。北方是黄绿色的拉玛。西方是红黄色的杜姆杰玛。南方是白黄色的有形母。所有这些都站在尸体上，手持颅骨和弯刀，头发竖立，以各种饰品庄严，一面，头部以佛像为标志，完全具备，以舞姿站立。颅骨中依次是大象、豺狼、人和牛。四个角落也是五种不完整的容器。头部从普林玛拉雅开始，是卡帕利（梵文：Khaṇḍa kapālī）和极度暴怒者，牙齿和指甲掉落。头顶持有燃烧之物，是玛哈康卡拉（梵文：Mahākhaṃkakāla）和具有暴怒之眼的母，头发和毛发掉落。右耳从乌仗那开始，是康卡拉和光芒四射者。
English
Invite as before. They emerge from the eight separate pulse openings from the heart. As they appear externally, visualize the eight gate limits of the body mandala. Afterwards, although not stated in this scripture, it can actually be obtained. Because there is a statement of vows, invite the mandala, protective wheel, and cemetery as before. Emanating outwards unhindered from the heart, they eventually dissolve into the outer mandala, the support of the mandala. At the same time, visualize the mandala, protective wheel, and cemetery of the body mandala. When emanating the wheel and mandala, apart from the activities of taming the respective objects and benefiting beings in accordance with their lineage, there is no need for common activities such as offering to the Buddhas. The objects they tame are: taming boys and girls born from the womb. The result of taming is: the emanation mandalas going to the respective places of the beings to be tamed, or those who have attained the union of samsara and nirvana, whose places and other qualities of the ten bhumis are enhanced. The way of maturation is: the deities raised up from the Vajra path through Avadhūti (Sanskrit: Avadhūti) are the foundation for generating the sixteen joys in the secret stage, and the emanation of the deities symbolizes the sixteen recollections of the mandala emanating at that time of abiding. Second, describing the characteristics of the outer and inner deities: Then, the dakinis reside in their respective directions: starting from the east, it is the blue-green dakini. The north is the yellow-green Lama. The west is the red-yellow Dumkyema. The south is the white-yellow Form Mother. All of these are standing on corpses, holding skulls and curved knives in their hands, hair standing on end, adorned with various ornaments, one face, the head marked with the image of the Buddha, fully equipped, standing in a dancing posture. In the skulls are elephants, jackals, humans, and cattle in order. The four corners are also five incomplete vessels. The head, starting from Pulliramalaya, is Kapali (Sanskrit: Khaṇḍa kapālī) and the extremely wrathful one, teeth and nails falling off. The crown of the head holds burning objects, is Mahakamkala (Sanskrit: Mahākhaṃkakāla) and the mother with wrathful eyes, hair and fur falling off. The right ear, starting from Uddiyana, is Kamkala and the radiant one.
Chinese
以及大威力母，此乃恒常流泪者。拇指荒野处，为毗卢遮那佛与转轮王母，乃流口水者。膝盖俱卢吒处，为金刚萨埵与大精进母，乃孩童流鼻涕者。如前方位处，身的轮涅槃者等安住而住。东门为乌鸦面母。北方为猫头鹰面母。西方为狗面母。南方为猪面者，空行母等具有各自的颜色与特征，骑乘于尸体上，并从其身上发出光芒，面容完全变化，变化成各种各样，是符合仪轨的。使者母众是不符合仪轨的，因此要正确地安置。火隅为阎摩坚固母。罗刹隅为阎摩使者母。风隅为阎摩龇牙咧嘴母。自在天隅为阎摩摧毁母，这些也都是双色。悦意母如前者一样骑乘于尸体上。吉祥黑汝嘎等勇士们，是具有金刚和铃铛的印相者。所有天女的手中都拿着弯刀和颅碗，具有妩媚等姿态，三眼母龇牙咧嘴，以颅骨念珠装饰，发出并燃烧着各种光芒，以愤怒扭曲的眼睛看着，压着尸体并从其身上发出光芒，在太阳上跳舞。所说的乌鸦面母等，是具有老虎皮的下裙者，以发髻上的宝珠和耳环、项链、手镯、金刚腰带和颅骨念珠装饰颈部，同样在双脚上以铃铛摇曳装饰，以非常左展的姿势安住。上方的二十四位勇士，是黑汝嘎吉祥种姓所生。二十四位空行母，是从猪母种姓所生。如是，如此详细阐述和结合之后，从外坛城和身坛城的空行母们，以外和内来摄持，在各自的处所中游舞并安住，内里心间的东侧莲瓣是水气运行的脉，大乐轮八瓣黄莲的东侧莲