Chinese
这是为了使圣道的十二地更为主要。因此，这不会与前面所说的重复。也正是为此，才用诸神的名字来表示，因为那是诸神真实显现的时刻。忿怒母等居住在诸佛的清净坛城中，这虽然是总的意义上的主要，但安住在圣道极喜地上的忿怒母，也是真实的忿怒母，因为她是双运的本尊身。忿怒母等八位是：不作母、肩形母、顶髻母、左母、短母、龟生母、禅定母、自在母。护地母等八位是：过失母、入母、母母、夜母、施凉母、热母、倾母、悦母。具轮力母等八位是：极具形母、眼母、施予母、离合母、悲母、成母、燃母、善意母。经中说空行母是食肉者，意思是享用能使界增生血肉的明点。所谓坚固之理和坚固之物，是指水脉和骨头本身坚固的意义。所谓柔身，是指心间的界。空行世间母等。出自苏摩底吉帝的弟子们的译本，是由于Loka和Yoga声音相似而产生的错误翻译。在古译如མགོས（མགོས་）译本等中，与下面的译本相同。然而，翻译为结合母稍微不太好，这里空行瑜伽母等，是依次表示俱生、田生、咒生的词语。肋骨之脉是指小肋骨和肋骨侧面。腹中住是指腹部，即产生界变异之处。ཚོགས་སྲུབས（tshogs srub）有时被翻译为边际的尽头。以红色为标志，是说增加血液。极明净身完全扰动，在其他译本中翻译为肢体光辉遍布母，意思是身体遍布油性的光泽。第三个是
English
This is to make the twelve grounds of the noble path more important. Therefore, this will not be a repetition of what was said earlier. It is also for this reason that it is indicated by the names of the deities, because that is the moment when the deities actually manifest. Although the Wrathful Mother and others residing in the pure mandala of the Buddhas are the main thing in a general sense, the Wrathful Mother who abides on the ground of the Joyful Ground of the Noble Path is also the actual Wrathful Mother, because she is the deity body of union. The eight Wrathful Mothers and others are: the Non-Action Mother, the Shoulder-Shaped Mother, the Topknot Mother, the Left Mother, the Short Mother, the Turtle-Born Mother, the Meditation Mother, and the Independent Mother. The eight Earth-Protecting Mothers and others are: the Fault Mother, the Entering Mother, the Mother Mother, the Night Mother, the Cool-Giving Mother, the Hot Mother, the Inclining Mother, and the Pleasing Mother. The eight Wheel-Powered Mothers and others are: the Extremely Formed Mother, the Eye Mother, the Giving Mother, the Separating Mother, the Sad Mother, the Accomplishing Mother, the Burning Mother, and the Good-Minded Mother. In the text, it says that the Dakini is a flesh-eater, which means enjoying the bindu that causes the element to increase flesh and blood. The so-called principle of solidity and the object of solidity refer to the meaning of the water vein and the bone itself being solid. The so-called soft body refers to the element of the heart. Dakini World Mother and others. The translation from the disciples of Sumati Kirti is a faulty translation due to the similarity in sound between Loka and Yoga. In old translations such as the མགོས (mGos) translation, it appears the same as the translations below. However, translating it as the Combining Mother is slightly not good. Here, the Dakini Yoginis and others are words that sequentially indicate the Co-emergent, Field-Born, and Mantra-Born. The rib vein refers to the small rib and the side of the rib. Dwelling in the abdomen refers to the abdomen, which is the place where the element changes. ཚོགས་སྲུབས (tshogs srub) is sometimes translated as the end of the boundary. Marked with red means increasing blood. Extremely clear body completely agitated, in other translations it is translated as the Limb Radiant All-Pervading Mother, meaning the body is pervaded by an oily luster. The third is
Chinese
以前的语之门是，空行母有四种形态，它们安住于那里的边角处，其他也同样真实安住。脉之门是乌鸦面母，第二是猫头鹰面母，第三是狗面母，第四是猪面母。在隅处有阎罗坚固母，同样有阎罗使女，紧接着有大怖畏母，阎罗獠牙被说为尖利。阎罗摧毁母大怖畏母，又在第四处真实宣说。对此，杰·玛多译师认为，第一颂表示心间内圈，后面的十句表示八孔。麦久的口述《大誓言》中，将前后二者结合为指示和解说，解释为仅仅表示心间外圈。这里，第一颂清楚地表示心间外圈，按照麦氏的说法是合理的，后面的内容按照玛多译师的说法，表示八孔的显示方式是合理的。四空行母是乌鸦面母等。心间内圈的四脉中，四种元素恒常流淌，但从那之外向外流动的门，是从那四个脉的根部生出的，因为是外圈的四个方向，所以那些是语之门。那里的边角部分，是外圈那四个边角的脉，即从供养的四脉生出的。称为“部分的门”，虽然是表示八者的特征，但脉之门首先必须连接乌鸦面母。第一是口之门，第二是水道。同样，第三是粪道，第四是鼻孔。四隅是位于身体四隅，即左右耳和左右眼，共四个。那些脉以乌鸦面母等的名字来表示，从心间外圈到孔之外端之间，从誓言轮的诸神到尸林之间都是完全清净的。与外境结合，即八大尸林或十六大尸林，十六大尸林则分别与八门角和八尸林相连。其他续部中，这八个脉被称为：他力顶、力生母、尸顶、尸身母、虚空母、雨施母、腐母和证母。藏人也认为有其他的名字。这些
English
Previously, the gate of speech is: the Dakini has four forms, they abide in the corners there, others also abide in the same way. The gate of the channels is the Crow-faced Mother, the second is the Owl-faced Mother, the third is the Dog-faced Mother, and the fourth is the Pig-faced Mother. In the corners are Yama Stable Mother, similarly Yama Messenger Woman, immediately after that is Great Terrifying Mother, Yama's fangs are said to be sharp. Yama Destroyer Mother Great Terrifying Mother, also truly explained in the fourth. Regarding this, Je Mardol Lotsawa believes that the first verse indicates the inner circle of the heart, and the latter ten lines indicate the eight orifices. In Malgyo's oral tradition, "Great Oath," the former and latter are combined as instruction and explanation, explaining that it only indicates the outer circle of the heart. Here, the first verse clearly indicates the outer circle of the heart, which is reasonable according to Mal's tradition, and the latter verses indicate the way the eight orifices are shown, which is reasonable according to Mar's tradition. The four Dakinis are the Crow-faced Mother and so on. In the four channels of the inner circle of the heart, the four elements constantly flow, but the gates that flow outward from that are born from the roots of those four channels, because they are the four directions of the outer circle, so those are the gates of speech. The corner part there is the channels of the four corners of the outer circle, that is, born from the four channels of offering. The so-called "part of the gate," although it shows the characteristics of all eight, the channel gate must first be connected to the Crow-faced Mother. The first is the mouth gate, the second is the water passage. Similarly, the third is the excrement passage, and the fourth is the nostril. The four corners are located in the four corners of the body, namely the left and right ears and the left and right eyes, a total of four. Those channels are indicated by the names of the Crow-faced Mother and so on, and from the outer circle of the heart to the outer end of the orifices, from the deities of the Samaya Wheel to the charnel grounds are completely pure. Combined with the outer places, namely the eight great charnel grounds or the sixteen great charnel grounds, the sixteen are respectively connected to the eight gate corners and the eight charnel grounds. In other tantras, these eight channels are called: Other's Power Peak, Power Generating Mother, Corpse Peak, Corpse Body Mother, Space Mother, Rain Giving Mother, Decay Mother, and Realization Mother. Tibetans also think there are other names. These
Chinese
或者認為包含在二十四者之中嗎？例如，它位於提毗俱胝（Devīkoṭa）的眼睛的感官中。由於死主獠牙母和摧毀母的脈位於眼睛的門戶，因此不是重複的。其他的也以此類推。第四是：這些金剛空行母，真實地存在於脈的狀態中。心的金剛瑜伽母，被稱為三十七。這些是般若波羅蜜多，真實地存在於身體中。這三十七位金剛空行母，存在於眾生身體的脈的自性法性中。從該法性的轉變，或者突發的污垢如鐵鏽，產生了普通的脈、氣、明點，從而產生了輪迴的一切法。心的金剛智慧脈的轉變是三十七位瑜伽母。該法性智慧脈本身就是般若波羅蜜多，以法性的方式真實地存在於眾生的身體中，敲擊世俗的脈，就能顯現勝義諦，就像壓榨甘蔗就能得到糖，在葉子上刻出可見的圖案就能得到根一樣。在此，關於三十七脈的歸納方式，藏漢兩地略有不同。下面將說明三十七道品清淨。由於將道品和結合之因的三十七脈，以三十七尊神的名義來表示，如果以主尊父母雙運的方式來理解，那麼四條主要脈和第五個生脈可以歸納為一體。如果將父母視為不同，則將四條主要脈普遍化，然後是生脈和心間的三圈等四個，以及二十四脈和八孔脈。無論如何計算心間外圈的八瓣脈和八孔脈都是一樣的，除了脈的根和脈的差別之外，其作用和必要性等都是相同的。而且，這裡也沒有做不同的清淨。因此，在生起次第中，身體的壇城中，無論將八個門檻安置在心間的外圈還是八孔中，都是一樣的。有些前輩也說是道用。
English
Or is it thought to be included among the twenty-four? For example, it resides in the sense of sight of Devīkoṭa. Since the veins of Yama's Fang Mother and Destroyer Mother reside at the gate of the eye, it is not a repetition. The others are also inferred by this. The fourth is: These Vajra Ḍākinīs, truly reside in the state of veins. The Vajra Yoginī of the heart, is said to be thirty-seven. These are the Prajñāpāramitā, truly and completely reside in the body. These thirty-seven Vajra Ḍākinīs, reside in the nature of the veins, the dharmatā, in the bodies of sentient beings. From the transformation of that dharmatā, or sudden defilements like rust, the ordinary veins, winds, and bindus arise, thereby generating all the dharmas of saṃsāra. The transformation of the Vajra Wisdom vein of the heart is the thirty-seven Yoginīs. That very vein of dharmatā wisdom is the Prajñāpāramitā, truly residing in the bodies of sentient beings in the manner of dharmatā, and by striking the conventional veins, the ultimate truth becomes manifest, just as squeezing sugarcane yields sugar, and carving a visible pattern on a leaf yields a root. Here, there are slight differences in the way the thirty-seven veins are enumerated in both Tibet and China. Below, the purification of the thirty-seven factors of enlightenment will be explained. Since those thirty-seven veins that are the cause of enlightenment and union are indicated by the names of the thirty-seven deities, if understood in terms of the union of the principal father and mother, then the four principal veins and the fifth, the source vein, can be enumerated as one. If the father and mother are considered distinct, then the four principal veins are made universal, and then the source vein and the four such as the three circles of the heart, and the twenty-four veins and the veins of the eight orifices. Whether one counts the eight-petaled veins of the outer circle of the heart or the veins of the eight orifices, it is the same, since the function and necessity, etc., are the same, except for the root of a single vein and the difference in the veins. Moreover, here, no different purification has been made. Therefore, in the generation stage as well, in the maṇḍala of the body, it is the same whether one places the eight gatekeepers in the outer circle of the heart or in the eight orifices. Some earlier ones also said it was the path.
Chinese
這是不一致的，我認為將馬爾覺的短箋，以及那樣的大誓言中的三個主要脈，以及三圈等五個置於門界脈是不好的。如果三個輪說是十地的自性，那麼誓言輪和廣大樂輪是什麼樣的呢？是相續行和近相續行兩種。也就是說，誓言輪是相續行，廣大樂輪是近相續行。這些將如何應用於其他圓滿次第的道位呢？有這樣一個時候，三十二脈和中脈的三十二結是同一要點，也就是說，有寶、金剛、密處、臍、心、喉、頂、梵穴，這八個脈輪由中脈貫穿中心。其中，額輪和頂輪是一個，即廣大樂輪。在這些輪中，對於女性來說，寶輪的替代是鼻尖輪，金剛輪的替代是子宮輪。這些輪的臍以上的頂端和臍以下的底端，中脈內部像竹節一樣堵塞，因此有十六個中脈節，每個節點都與左右羅讓相關聯，有兩個層次，即臍等以下的基礎與羅瑪相關聯的是下，與江瑪相關聯的是上。心以上的四個，羅瑪的是下，江瑪的是上。這適用於男性的身體，對於女性來說，這些是相反的。首先，在智慧次第的階段，八個孔的脈依次被菩提心以各自的方式充滿，從而產生特殊的樂，並且在秘密次第的開始，由於這種原因，三圈等心輪內部的四個脈被菩提心充滿，並且四個寶脈結被解開，菩提心二者同時被充滿，即飲用行和信欲行之地，也就是初地。心輪的四個脈和寶輪的四個脈是分支相連的，並且是界出入的同一要點，其他續部中也說兩者都是心和深沉睡眠的相同位置，這也是指這裡。