English
Even though it does not become uncontaminated in itself, when the dharma of the human body is transformed, the clear and unobstructed mantra body, similar to the bodies of the gods and possessing many worldly qualities, will appear. Similarly, in the twelve bhumis practiced with faith, relying on the gathering of dakinis, the various parts of the body, as well as the nadis, dhatus, and winds, are transformed from the dharma of samsara into the nature of uncontaminated bliss-emptiness coemergent wisdom, which is called the attainment of a bhumi. From the power of the completion stage, whether or not one has attained the quality of lightness, and the extent of traveling to buddhafields, etc., although the qualities encompassed by the five abhijñas have great differences in magnitude, the wisdom of how the inner nadis, winds, and bindus are transformed is the same. From the accomplishment of the union body, although manifesting the ground of true wisdom of the coemergent dakini gathering is the main thing, the habitual imprints of the previous nadis, winds, and bindus appear as mere appearances of the mind, as forms of nadis, winds, and bindus. Therefore, the way these gradually transform into the great wisdom of the noble path must be understood in the same way as the previous stages. In general, it should be understood that after a yogi has gained stability in the generation stage of this path, in order to obtain the gathering of dakinis, after becoming familiar with the ascetic practices in Puliramalaya in Jambudvipa, the heroes and yoginis born in that pure land will obtain the gathering of those with the wisdom of the generation stage. Just by obtaining these, without effort, the position of the crown chakra and the three nadis, bindus, and winds will be transformed into the body of the mantra deity. Now, since the other bodies have not yet been transformed, although it is generally a human body, it is adorned with other qualities. This, in relation to the common accomplishment of the generation stage, belongs to the accomplishment of the vidyā of the body, or the accomplishment of the root vidyā, or the first bhumi among the accomplishments of the mantra body, which is the first attainment of the first bhumi of the generation stage. Therefore, the external place Puliramalaya and the internal crown chakra are both regarded as the first bhumi, and are established by the power of purification, calculated through the purifier and the act of purification. Familiar in the external place
Chinese
因此，由于获得彼之明妃的会合之缘，以及内在的顶轮清净二者聚合，持明者才能获得最初的成就。依赖于因果的关联，内外二者也安立于地。同样，对于其他也应类推。最终，当身体的二十四处，或三十七处转为咒语之身时，人身整体得以清净，因此，共同的持明大位得以良好成就和获得，也可称为依于共同的十二地之自在。对于如瑞卢、眼药等成就和微细持明者，也并非必须完全需要明妃的会合。此续部的规矩中，通过明妃成办的也有很多。但对于那些，由于明点菩提心束缚的力量，根脉明点未转为人的法咒之身，凭借药物、咒语、禅定等近取的力量，即使转为与天、龙、非天、夜叉等同等的身，也无法转化为咒身持明者的方向，如须弥山与芥子。从持明者的身成就后，为了利他行众生之义，或者为了自利圆满次第之智慧，修持持明的行为之大境，是从一个世界到三千世界之间。其中，生起圆满次第智慧之方式，是以前者类推，并顺带了悟。如果从利他的角度来说，在那个地方和那个地方，与安住于那个地方和那个地方功德的勇士空行们一同行利众之义，所化众生也主要安置于那个地方和那个地方的地域，以普拉玛拉雅等名字命名，安立于处所等十二地。依赖于圆满次第的安立方式等，也依此而类推，并且已经在其他地方讲述完毕，因此这里不再赘述。第三，关于身体坛城本身的详细分类，有安立的基础，以及安立于其上的本尊，以及在何处安立和生起，这三者。第一，一般来说，由于对于所有主尊眷属也有安立身体坛城的情况，因此并非完全确定。但是对于黑色的……
English
Therefore, due to the cause of obtaining the union of that consort, and the combination of the two purities of the inner crown chakra, the vidyādhara is able to obtain the first accomplishment. Depending on the connection of cause and effect, both inner and outer are also established on the ground. Similarly, one should extrapolate to others. Ultimately, when the twenty-four places of the body, or thirty-seven places, are transformed into the mantra body, the human body is completely purified. Therefore, the great common vidyādhara state is well accomplished and obtained, and it can also be called the lord of the twelve bhūmis dependent on the common. For siddhis such as rilu eye medicine and minor vidyādharas, the union of consorts is not absolutely necessary. According to the rules of this tantra, there are many who accomplish through consorts. However, for those, due to the power of the bodhicitta binding the bindu, the root channels and elements are not transformed into the body of human dharma mantras. By the power of substances, mantras, samādhi, and near attainment, even if they are transformed into bodies equal to gods, nāgas, asuras, yakshas, etc., they cannot be transformed into the direction of the mantra body vidyādhara, like Mount Meru and mustard seeds. After the body of the vidyādhara is accomplished, in order to benefit beings for the sake of others, or for the sake of accomplishing the wisdom of self-benefit completion stage, the great realm of practicing the conduct of vidyādhara is from one world to three thousand worlds. Among them, the way to generate the wisdom of the completion stage is to extrapolate from the previous one and realize it along the way. If it is from the perspective of benefiting others, in that place and that place, together with the heroes and ḍākinīs who dwell in the qualities of that place and that place, they engage in the meaning of benefiting beings, and the beings to be tamed are also mainly placed in that place and that place, named after Pūlirāmalaya, etc., and established in the twelve bhūmis such as places. The ways of establishing based on the completion stage are also extrapolated accordingly, and have already been explained elsewhere, so they will not be repeated here. Third, regarding the detailed classification of the body mandala itself, there are the basis for establishment, the deity established on it, and where to establish and generate, these three. First, in general, since there are also cases where the body mandala is established for all the main retinue, it is not completely certain. But for the black...
Chinese
这和鲁伊巴、格萨里巴的这三种流派，现在仅仅是三摩地的修法，如同自生本尊一样，仅仅安住于父尊的身相上。如果修法的时候，和明妃乐空双运一起修的话，就必须安住于父母双尊的身相上。以母续为主的修法，就安住于金刚亥母自身的身相上。第二，也有安住二十四勇士，或者二十四勇母，或者二十四交合，或者仅仅安住四个瑜伽母的。虽然从总体上来说，没有一定的规定，但是在斯瓦布哈瓦、格萨里、鲁伊巴这三种流派中，似乎必须安住于六十二尊神。这一点在格萨里巴的修法中非常清楚。在鲁伊巴的修法中，没有明确说明十二母神安住在哪里，但是在斯瓦布哈瓦派的流派中，比春天的露珠还要清楚，所以必须按照那里所说的去做。第三，一般来说，在《词汇集》第九品中，十二母神安住在十二只手和四个颅骨四张脸上。在那部续中，在黄色颅骨佛的坛城中，四十八勇士勇母也安住在内部的脉轮上。有各种各样不确定的说法。其他的修法中也说了各种各样不确定的说法。但是，在这个流派中，将脐轮的ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：藏文种子字）观想为亥母，将心间的ཧཱུྃ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：藏文种子字）观想为黑汝嘎，然后将主尊父母双尊安住在心间交合，这是为了象征乐空双运。并且，观想心间的八瓣脉轮变成八瓣莲花的样子，在四个方向上，是四大元素的风和四空行母，在四个角落里，观想甘露精华滴落到颅骨中。其他的流派中也说了方向和角落颠倒的情况，安住在四个脉轮的中心和四张脸上等等，但其所象征的意义和这个是一样的。《吉祥金刚空行》中说：“分为二十四处者，是身语意之轮。其他一切诸处所，一切脉皆如实说。这些地方的任何女子，皆以脉之形象而住。”这样说了瑜伽母们是脉清净的形象。在《总集》和《词汇》中，“牙齿和指甲是颅骨的碎片。”这样说。
English
Regarding these three traditions of this system and the systems of Lui and Ghantapa, now, as for the practice of Samadhi alone, like self-generation, one only abides in the body of the Father. If, during the practice, one meditates together with the vidya as a mudra, then one must abide in the bodies of both the Father and Mother. In the sadhanas that are primarily Mother Tantra, one abides in the body of Vajravarahi herself. Secondly, there are also those who abide in twenty-four heroes, or twenty-four heroines, or twenty-four unions, or just four yoginis. Although there doesn't seem to be a definite rule in general, in the traditions of the three teachers, Swabhava, Ghantapa, and Lui, it seems that one must abide in all sixty-two deities. This is very clear in the sadhana of Ghantapa. In the sadhana of Lui, it is not clear where the twelve mothers abide, but in the tradition of Swabhava, it is clearer than a dewdrop in spring, so one must act according to what is said there. Thirdly, in general, in the ninth chapter of the Dictionary, the twelve mothers are arranged with twelve hands and four skulls and four faces. In that tantra, in the mandala of the yellow skull Buddha, the forty-eight heroes and heroines also abide in the inner nadi-chakra. There are various uncertain statements. Various uncertain statements are also made in other sadhanas. However, in this tradition, the syllable ཨཾ་ (Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, Literal meaning: Tibetan seed syllable) at the navel chakra is generated as Varahi, and the syllable ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Tibetan seed syllable) at the heart is meditated as Heruka. Then, the two main deities, Father and Mother, abide in union at the heart, which is to symbolize the union of bliss and emptiness. And, one visualizes the eight petals of the heart chakra transforming into the form of an eight-petaled lotus, with the four elements of wind in the four directions and the four dakinis, and in the four corners, one meditates on the nectar essence dripping into the skulls. In other traditions, it is also said that the directions and corners are reversed, and that they abide in the center of the four chakras and on the four faces, etc., but the meaning they symbolize is the same as this. In the Glorious Vajra Dakini, it says: "Those divided into twenty-four places are the wheels of body, speech, and mind. In all other places, all the nadis are truly explained. Any daughter of these places dwells in the form of the nadi." Thus, it is said that the yoginis are the pure form of the nadis. In the Compendium and the Dictionary, it says, "The teeth and nails are fragments of skulls."
Chinese
等等，向勇士们展示脉的清净，并且三补吒和律生经中说脉也是无分母等二十四处。因此，应当信奉会供的处所大邬仗衍那。虽然也有人想要观想其为光团或光芒之相，但此处什么也不用观想。将脉无分母观想为勇母极忿怒之身。观想从脉中生出的精华滴落于勇士颅器中。关于这些，从种子字生起等，其他宗派中也有各种不同的说法。暂时在此宗派中，将普札、欧、阿等咒语的声音或形象分别安置于各个位置。仅仅相信身体的各个部分是大处，脉和界观想为本尊即可。因此，也有从字母“པཱུ་”字生起处所和父尊母尊三尊的宗派。此处仅仅忆念名为“པཱུ་”的咒语之声为会供轮，就必须相信大处和勇士父尊母尊已经圆满。八门母的铃论仪轨中，安置于心轮外围的脉瓣上。此处也与此要点相同。安置的方式是安置于八个孔穴中，因为八个孔穴的脉与心轮外围相连。关于八个孔穴，在鲁伊巴的注释等其他论典中也有各种不同的说法，但此处如前在论典意义的场合中所说的那样。名相集中说，将十二母安置于十二手中，也与这些要点相同，在修习时，手是由心轮的脉轮的力量所生的，也就是内圈的两个脉瓣和外圈的四个与右手相连，剩余的两个和四个与左手相连，因此左右手各有六个脉，从心轮分出的脉注入手中，因此十二脉变为修习的十二手。内部的脏器也是从心的脉瓣的力量所产生的，因为十二脏器和十二脉也相连。医生们诊断脉搏的十二脉也显然与此要点相同。身体坛城所依之坛城，在此论中