Chinese
是四种佛的形象。四位心髓瑜伽母，身色具有白色的光彩，头盖骨内的命根，以及边角的头盖骨中的佛像，虽然是依靠金刚空行母而造作，但此坛城是根本续的，不是金刚空行母的。所以，空行母和堕罪母交合等等，以及边角的头盖骨中充满五种甘露混合物等等，其解释和修法的方式，如实地不需用在此处。因为，那里的四位心髓瑜伽母也是四臂的，手印也和摩诃摩耶眷属相似，虽然可以出现，但此处不需要使用。内部也同样安放，头顶和北方方位的大城扎兰达拉，降下头发和体毛，勇士大骷髅，细脉身母忿怒眼母。右耳和西方方位邬仗衍那，降下皮肤和污垢，勇士骷髅，脉尖端母光明天女。后背和南方方位阿布达，降下肉，牙齿非常尖锐，左脉母大鼻母。这些是从东方等开始，顺序不一致，以左旋的顺序，在北方和西方和南方的方位上，依次安放。同样的顺序，下面的也应当知道，正文的直接指示中，内部坛城中说了大城的清净，外部坛城也应当以那个清净来理解，如同内部的勇士勇母说了脉和明点的清净一样，外部坛城的本尊也是那个脉和明点的清净，因此，上面说的宫殿的外部形状是所调伏的身体，是调伏者，也具有圆满的必要。这些是处所，是第一地极喜地。左耳在戈达瓦里，身体的所有部位都流淌着明点水脉，苏拉佩里是天神的敌人，短脉母是勇士的智慧母。眉毛中间在拉斯米舍瓦拉，降下骨骼念珠，也就是骨骼的集合，无量光，骨骼脉海龟生母小矮母。双眼在德维科塔，降下肝脏，金刚光，禅定脉母兰卡的自在母。手臂
English
These are the forms of the four Buddhas. The four heart essence yoginis, with white and radiant complexions, the life-force within the skull, and the Buddha images within the corner skulls, although made relying on Vajra Dakini, this mandala belongs to the root tantra, not to Vajra Dakini. Therefore, the union of dakinis and fallen mothers, and the corner skulls being filled with a mixture of five nectars, etc., their explanations and methods of practice, as they are, should not be applied here. Because, the four heart essence yoginis there are also four-armed, and their hand gestures are similar to the retinue of Mahamaya, although they may appear, they are not needed here. Similarly, place them internally, on the crown of the head and the northern spoke, in the great city of Jalandhara, where hair and body hair fall, the great hero skeleton, and the subtle vein body mother, the wrathful-eyed mother. On the right ear and the western spoke, in Oddiyana, where skin and impurities fall, the hero skeleton, and the vein tip mother, the luminous goddess. On the back of the head and the southern spoke, in Arbuda, where flesh falls, the teeth are very sharp, and the left vein mother, the great-nosed mother. These are from the east onwards, the order is not the same, in a counter-clockwise order, on the northern, western, and southern spokes, they are placed in order. The same order should be understood for the following ones as well. In the direct instruction of the text, the purity of the great city is mentioned in the inner mandala, the outer mandala should also be understood by that purity, just as the purity of the veins and bindus is mentioned for the inner heroes and heroines, the deities of the outer mandala are also the purity of those veins and bindus. Therefore, the external shape of the palace mentioned above is the body to be tamed, it is the tamer, and it also has the perfect necessity. These are the places, the first ground, the Joyful Ground. On the left ear, in Godavari, the essence of water flows through all parts of the body, Suraperi is the enemy of the gods, and the short vein mother is the wisdom mother of the hero. In the middle of the eyebrows, in Rashmishvara, a rosary of bones falls, that is, a collection of bones, Amitabha, the bone vein turtle-born mother, the little dwarf mother. In the two eyes, in Devikota, the liver falls, Vajra Light, the meditation vein mother, the sovereign mother of Lanka. Arm
Chinese
两个腋窝的脉，从卡玛拉瓦那流出精髓心，是金刚身。脉权母是树荫。这四个是心轮的方位，在东南方的轮辐等处，按照仪轨顺时针安放。这些是近处所或第二地无垢。心轮于虚空行者，以方便与智慧交合的方式存在。同样地连接，两个腋窝在卡玛茹帕，流出精髓眼，是具苗者。脉缺陷母是地守护母。两个乳房在奥迪，流出精髓胆汁，是金刚发髻者。脉入母是大怖畏母。这两处是田，即第三地发光。肚脐在特里沙库内，流出精髓肺，是大勇士。脉母风力母。鼻尖从科萨拉流出精髓肠道，是金刚吽造者。脉名母是饮酒母。这两处是近处田和第四地发光。这四个在外是语轮的东等轮辐。口门处卡alinga流出侧面的轮辐，其他译本中也作流出斧头的肌腱。有些人说是流出稻穗。此精髓是大善勇士，脉清凉施予母是青莲花天女或绿度母。颈部兰巴卡拉是腹部，即胃的精髓流出金刚善。脉热母是非常善母。这两处是近处旃陀诃，即第五地难调伏。心间坎吉尔流出精髓粪便，是大怖畏者。脉弱母是马面母。两腿之间，即脉桑赛和男性的两个果实，或者女性的那个脉和秘密的口周围的脉，即谷物承载者。喜马拉雅山是精髓聚集处的边缘流出恶眼者。脉红母是卡嘎纳纳。这两处是钦陀诃和第六地显现。在自在等方位如前一样。方位的轮辐顺时针是卡alinga等。语轮在上行母。这些是父母平等进入而安住。男性的林伽和女性的生殖器中央是普列塔普拉。
English
The two armpit veins, from Kamaravana, flow the essence heart, which is the Vajra Body. The vein power mother is the shade of a tree. These four are the directions of the heart wheel, placed clockwise in the southeast spokes, etc., according to the ritual. These are the nearby places or the second ground, the Immaculate. The heart wheel, for those who travel in the sky, exists in the manner of the union of skillful means and wisdom. Similarly, connect, the two armpits in Kamarupa, flowing the essence eye, are the ones with sprouts. The vein defect mother is the earth guardian mother. The two breasts in Odi, flowing the essence bile, are the Vajra Hair Knot Holder. The vein entry mother is the Great Terrifier. These two places are fields, that is, the third ground, the Illuminating. The navel in Trisakune, flowing the essence lung, is the Great Hero. The vein mother is the Wind Force Mother. The tip of the nose from Kosala flows the essence intestinal tract, which is the Vajra Hum Maker. The vein name mother is the Wine Drinking Mother. These two places are the nearby fields and the fourth ground, the Radiating. These four on the outside are the spokes of the speech wheel, east, etc. The mouth door place Kalinga flows the side spokes, in other translations it is also made to flow the tendons of the axe. Some say it flows the ears of rice. This essence is the Great Good Hero, the vein Cool Giving Mother is the Blue Lotus Goddess or the Green Tara. The neck Lambhakara is the abdomen, that is, the essence of the stomach flows the Vajra Good. The vein Hot Mother is the Very Good Mother. These two places are the nearby Chandoha, that is, the fifth ground, the Difficult to Tame. The heart Kanjir flows the essence feces, which is the Great Terrifier. The vein Weak Mother is the Horse Face Mother. Between the legs, that is, the vein Samsa and the male's two fruits, or the female's that vein and the secret mouth surrounding vein, that is, the grain bearer. The Himalayas are the edge of the essence gathering place flowing the Evil Eye One. The vein Red Mother is Kaganana. These two places are Chindoha and the sixth ground, the Manifest. In the directions of the Powerful One, etc., as before. The spokes of the directions clockwise are Kalinga, etc. The speech wheel is the Upper Going Mother. These are the fathers and mothers who dwell equally by entering. The male's lingam and the center of the female's genitals is Pretapura.
Chinese
即所谓“在印度地方”，体液是黏液，流量大，脉是极具形象的，非轮力的体现。排泄道是गृहदेवता (gṛha devatā，家神)，即家神所在之处，体液总是流脓，是宝贵金刚，脉是普通未生育的女子。这两者是汇合处，即已达第七地。两腿在सौराष्ट्र (saurāṣṭra)，体液流血非常有名，是马头金刚，脉是施舍的酒女。两膝盖在金岛，体液流尘土，是虚空藏，脉是离合之女，轮的盔甲女，这两者是近处的汇合，即第八地不动地。律生中说，脚趾在 नगर (nagara，城镇)。因此不是手指，而是八个脚趾在 नगर (nagara，城镇)，体液流油，是吉祥黑汝嘎，脉是痛苦之女，非常勇猛。脚背即脚踝在सिन्धु (sindhu，印度河)，体液总是流眼泪，是莲花舞自在，脉是成就女，即大力女。这两者是坟墓，即第九地善慧。两个脚大拇指在荒野，即玛茹地区，体液流口水唾液，是毗卢遮那佛，脉是燃烧女，转轮女。内身中央是两个膝盖，外中央是身坛城的轮辐，东北方是大地方 कुलुत (kuluta)，体液流小孩鼻涕，是金刚萨埵，脉是善意女，大精进女。这两者是近处的坟墓，即第十地法云地。身坛城在地下运行，这些都是父母双身结合的姿势。各个方位的次第，在金刚空行母的修法和注释，以及十地菩萨的修法注释中，也有从自在天开始顺时针旋转等的说法。一般来说，那样也是合理的。但这里，在门方位时，说是从火方位阎魔坚固母开始旋转。据说如鲁、智、纳三者，在安放神灵的次第上也没有不同，因此是合理的。以前心坛城时，出现“从自在天开始”等字样，不是不共的特点，而是汉文版本中后来添加的小字脱落了。
English
That is, in the so-called "Indian place," the bodily fluid is mucus, the flow is large, and the pulse is extremely figurative, not a manifestation of wheel force. The excretory passage is गृहदेवता (gṛha devatā, the household deity), that is, where the household deity resides, the bodily fluid always flows with pus, it is a precious vajra, and the pulse is an ordinary unmarried woman. These two are the confluence, that is, the seventh bhumi has been reached. The two thighs are in सौराष्ट्र (saurāṣṭra), the bodily fluid flowing with blood is very famous, it is Hayagriva, and the pulse is the charitable wine woman. The two knees are on the Golden Island, the bodily fluid flows with dust, it is Akashagarbha, and the pulse is the separated woman, the armor woman of the wheel, these two are the nearby confluence, that is, the eighth immovable bhumi. It is said in the Vinaya Origin, the toes are in नगर (nagara, town). Therefore, it is not the fingers, but the eight toes are in नगर (nagara, town), the bodily fluid flows with oil, it is glorious Heruka, and the pulse is the painful woman, extremely brave. The back of the foot, that is, the ankle, is in सिन्धु (sindhu, Indus River), the bodily fluid always flows with tears, it is Padmanartesvara, and the pulse is the accomplished woman, that is, the powerful woman. These two are the cemetery, that is, the ninth bhumi, Good Wisdom. The two big toes are in the wilderness, that is, the Maru region, the bodily fluid flows with saliva, it is Vairochana Buddha, and the pulse is the burning woman, the Chakravartin woman. The center of the inner body is the two knees, the outer center is the spokes of the body mandala, the northeast is the great place कुलुत (kuluta), the bodily fluid flows with children's snot, it is Vajrasattva, and the pulse is the benevolent woman, the great diligent woman. These two are the nearby cemetery, that is, the tenth bhumi, the Cloud of Dharma. The body mandala operates underground, these are all the postures of the union of the father and mother. The order of each direction, in the practice and commentary of Vajra Dakini, and the practice commentary of the ten bhumi bodhisattvas, there are also statements such as starting from the Independent Lord and rotating clockwise. Generally speaking, that is also reasonable. But here, in the case of the door direction, it is said to start rotating from the fire direction Yama Stable Mother. It is said that like Lu, Zhi, and Na, there is no difference in the order of placing the deities, so it is reasonable. In the past, in the heart mandala, the appearance of words such as "starting from the Independent Lord" is not a unique characteristic, but a small character added later in the Chinese version has been lost.
Chinese
文字上顯然有錯誤。與心臟外圍相關的八個脈管扎根於此，流淌著八種不淨之物。從誓言輪的門限開始，直到八大屍陀林之間都是完全清淨的。內外清淨的結合是一致的。也有說從誓言輪本身開始，就屬於屍陀林的範疇。此外，在疾病身體的中央，口腔之門和外部的東門，脈的另一種力量，頂端完全清淨的是烏鴉面母。在水道和北門，脈的力量增生母完全清淨的是貓頭鷹面母。在排泄道和西門，脈的屍體頂端是狗面母。兩個鼻孔和南方的門，脈的屍體之母是豬面母。這四位空行母等四位，都具有各自的顏色，如藍綠色等。除了大象等四種生命形象之外，她們的標誌是手持彎刀和顱骨，安住在太陽和屍體的座墊上。從她們的身體中散發出光芒，憤怒的面容不斷變化，化現為各種各樣的化身。這裡，對左旋使用了符合常規順序的術語。如果說使者母們與常規不符，需要正確地安置，那麼在《Rwa 'gyur》中說：「與常規相符和與常規相悖的，使者們才是正確的處所。」這樣翻譯比較好。使者母指的是八個門限母的名字。此處，對右旋使用了逆向常規的術語。在右耳和火的交界處，脈是虛空母和閻魔法。在左耳和羅剎的交界處，脈是降雨母和閻魔使者母。在右眼和風的交界處，脈是腐爛母和閻魔咬牙母。在左眼和自在天的交界處，脈是完全清淨的附屬母和閻魔摧毀母。這些邊界的女神們也像之前的四位門衛一樣，騎在屍體座墊上等，形象和特徵與其他相似，只是顏色要按照宮殿各個方向的顏色順序來做成半身像。也就是說，艱難的光彩也要存在於這些女神身上。由於這十二位瑜伽母中沒有真正具有白色本色的神，因此，白色普遍被認為是遍入毘盧遮那佛的種姓。