English
In the channels, the thirty-two abodes of bodhicitta are the substances to be burned. Its container is the skull. Because the fierce fire blazes from the pores, causing the elements to melt. That is the ladle for pouring the substances to be burned, and the source of the heart wheel. The life channel is the path for the bodhicitta to flow down, the ladle for pouring melted butter. The navel wheel is the place for offering the substances to be burned, the hearth. The karma wind fans like a bellows, the Brahma fire, the lower end of the central channel, from four fingers to eight fingers below the navel, located at the triple junction, that is the fire chamber of the hearth. What burns and drips from it is the substance to be burned. The great commentary and the early Tibetans, regarding the upper and lower fire offerings, did not realize the difference between Suchness and Secret, although they explained it in teachings, it seems inappropriate. Fifth, recitation: Sound is called mantra. What is done in a cycle is recitation. The Sanskrit word for sound is "nada," which here refers to the fierce fire of the navel. That is, the self-sound of the fierce fire wisdom fire, the indestructible sound, is the nature of speech vajra, the essence of all mantras. Circulation, that is, repeating it again and again, is recitation. If one knows that the nature of all speech is also the indestructible sound, then all speech will become recitation, because one has thoroughly understood the vowels and consonants. Therefore, it is said that speech is true recitation. Sixth, meditation: The yoga of non-duality of samsara and nirvana, the individual appearances are meditation. Meditating on the three wheels, bliss, clarity, and emptiness, as the union of non-duality of emptiness and existence, from which individual appearances arise, then all samadhi will become meditation. Seventh, summarizing all meanings: The nature of co-emergence, is the mandala of all Buddhas, etc. The form of the mandala lord, is the guru, the king of the mind. As these and other things have been shown, all should be realized here. Thus, the self-nature co-emergent wisdom, and the co-emergent nature of the path, these are the fire offerings and offerings of all Buddhas, etc. Then, who is the vajra master who performs the mandala practice, and the fire offerings and offerings?
Chinese
那，心之国王，即自性之心性是导师，因为是掌管三坛城的主宰。如是等等，经中所述之手印、绕行、诵读和寂止等一切事业，皆汇集于此。以前所说之理，类推而了知。章节名称是：从春之明点中，广述了坛城、火供、供养、念诵和禅修等仪轨之行持，即第八品。此等词义易懂。将以上所说之义与根本续相结合：从《心要总集》中说：于此宣说诸坛城，各自分明而显现。从中智慧得以明晰之，所说坛城乃俱生。从脐轮坛城开始，乃极炽燃之大者。何为法身之轮，谓为摧破面具而开启。大血即是喉咙，于此宣说回遮三次。以火为灰烬而宣说，何为所说抛掷鲜花，那即是炽燃之自性，从中以绸缎善覆之，所见被束缚即是，无二母之何道耶，乃是极其遮止者。绕行于梵天之火处，安住于海螺之形状中。宫殿悦意乃幻化，大乐嘿汝嘎之，处所亦当如实知。与不可摧毁者相连，彼之种姓宣说为睡眠。名称显示为精液滴落。家即是婆伽（藏文，梵文天城体，bhaga，梵文罗马拟音，bhaga，汉语字面意思：女阴），大勇士前往彼处。菩提心之坛城乃，为烦恼怖畏所怖畏。如是等等坛城之隐义，以及蕴和处等，成为谁之所用，以及何者从咒之差别中，宣说风息乃止息。灯、鱼、肉和酒，三十二界是，谓为夜晚无光明。从中十二处乃，安住于身之九门，具有一百零八之风，身以及语和意，于三时中显现。于此梵天之境地，勇士之声不退却，应为五十四。
English
Na, the king of mind, which is the nature of self-nature, is the teacher, because he is the master who controls the three mandalas. All the actions such as hand gestures, circumambulation, recitation, and pacification, etc., which are stated in the tantras, are gathered here. Understand by analogy with what has been said before. The title of the chapter is: From the Bindu of Spring, the practice of the rituals such as mandala, fire offering, offering, recitation and meditation, etc., is extensively explained, which is the eighth chapter. The meaning of these words is easy to understand. Combining the meaning of what has been said above with the root tantra: From the "Essence Collection", it says: Here the mandalas are explained, each distinct and clearly manifested. From which wisdom becomes clear, the mandala that is taught is co-emergent. Starting from the navel chakra mandala, it is extremely blazing and great. What is the wheel of the Dharmakaya, it is said to be the breaking of the mask and opening. Great blood is the throat, it is said to avert three times here. It is said that fire is ashes, what is said to throw flowers, that is the nature of blazing, from which it is well covered with silk, what is seen is bound, what is the path of the non-dual mother, it is extremely restricted. Circumambulation is in the fire place of Brahma, residing in the shape of a conch shell. The delightful palace is an illusion, the place of Great Bliss Heruka, should also be truly known. Connected with the indestructible, its lineage is said to be sleep. The name is shown as semen dripping. The house is said to be Bhaga (藏文，梵文天城体，bhaga，梵文罗马拟音，bhaga，汉语字面意思：女阴), the great hero goes there. The mandala of Bodhicitta is, feared by the fear of afflictions. Such as the hidden meaning of the mandala, and the aggregates and places, etc., become the use of whom, and what from the difference of mantra, it is said that the wind is stopped. Lamp, fish, meat and wine, the thirty-two realms are, said to be without light at night. From which the twelve places are, residing in the nine doors of the body, having one hundred and eight winds, body and speech and mind, manifested in three times. In this realm of Brahma, the sound of the hero does not recede, it should be fifty-four.
Chinese
。因为具有众多的字母，头被称为大臣，二十四由此产生。因为享用其中的味道，享用者是小国王，界被说成三十二。二十个地神是婆罗门，这被称为声音种姓的主尊，春天和那达本身也是。出生处是轮，是国王种姓，大自在天和水也是如此。焚烧食物的是风和月亮，太阳和虚空被认为是七个。因为秘密享用财富，因此下面说是王族。五个是甘露的名字。同样，民众种姓是中间的，勇气、微尘和黑暗，据说要对此进行焚烧供养。冉扎、玉莫是最后出生的，被认为是最后的种姓。因为这融合为一，据说要一起进行焚烧供养。如果说了不同的时间数量，那就是想要智慧的苦行。如此等等，通过焚烧供养的确定，说明了秘密次第的处所。此外，从根本续的第三十一品等三品讲述了供养布施，第三十四品和三十五品讲述了修行的确定意义，也应从该论典中理解。如此这般，详细讲述了坛城和焚烧供养，其他的只是简略地说明，再次详细阐述咒语的真实性，这就是第九品。如根本续所说：此后一切于法生，各种莲花中央不动善，书写后如仪轨般咒，诸法集于一处作。咒语之词即是此，元音辅音平等作，部类诸者转变作，四四之中确定作，胜者之眼之上，于彼处勇士聚集作，一切所欲皆成办。为了详细显示所说咒语聚集坛城的确定意义，因此发誓要解释本品，即：此后，要讲述收集任何如来之身的秘密咒语之轮。这是说，身的秘密咒语是安住于身体上的咒语。轮也是从最初就安住于身体上，即究竟上法性从最初就安住，世俗上也是身体一形成，这些就以最初的方式存在。
English
. Because it possesses many letters, the head is referred to as a minister, and twenty-four arise from it. Because one enjoys its taste, the enjoyer is a petty king, and the realm is said to be thirty-two. Twenty elements are Brahmin, which is known as the chief of the sound caste, and spring and Nada themselves are also. The birthplace is the wheel, which is the royal caste, and the great powerful one and water are also the same. What is burned and eaten is wind and the moon, and the sun and space are considered to be seven. Because of secretly using wealth, it is said that below that is the royal family. The five are the names of nectar. Likewise, the commoner caste is in the middle, courage, dust, and darkness, it is said that burning offerings are made to this. Ranta and Yudmo are born at the end, and are shown as the last caste. Because these are mixed into one, it is said that burning offerings should be done together. If different numbers of times are spoken, then that is desiring the asceticism of wisdom. Thus, and so on, through the determination of burning offerings, the places of the secret order are shown. Furthermore, three chapters, such as the thirty-first chapter of the Root Tantra, explain offering and giving, and the thirty-fourth and thirty-fifth chapters explain the definitive meaning of meditation, which should also be understood from that text. In this way, the mandala and fire offering are explained in detail, while the others are only briefly shown. Again, the very nature of mantra alone is explained in detail, and this is the ninth chapter. As it says in the Root Tantra: Then all arises in the Dharma, In the center of various lotuses, unmoving goodness. Having written the mantra according to the ritual, All dharmas are gathered into one place. The words of the mantra are as follows: Vowels and consonants are made equal, The categories are transformed, In fours, it is determined, On the eye of the Supreme Conqueror, There the heroes are gathered, All desires are accomplished. In order to show in detail the definitive meaning of the mandala of mantra gathering that was spoken, therefore, vowing to explain the chapter, which is: Then, the wheel for gathering all the secret mantras of the body of any Tathagata will be spoken. This means that the secret mantra of the body is the mantra that dwells in the body. The wheel also dwells in the body from the beginning, that is, ultimately the Dharma nature dwells from the beginning, and conventionally also, from the moment the body is formed, these exist in the original way.
Chinese
即安住于。第二，正文分三：说咒语集合坛城的清净，说摄集咒语的清净，显示咒语的根本及其利益。第一，坛城三角悦意者，名为金刚阿喇里。名为妃女巴嘎者，名为法生如是说。其内种子莲花者，八瓣具心要。其上阿利嘎利杂，八部次第住。如是说，从秘密处到脐间，有脉坛城三角之位，是生乐之基，故为悦意。金刚是摧毁分别念之光明。阿喇里是嬉戏，即于乐中嬉戏。其自身生一切其他之乐，故亦名妃女巴嘎。妃女是脉，巴嘎是其空隙之门。如是则从脉结空隙三角中，生一切文字之风，从中生八万四千法蕴等，一切语词教之法，故为法之生处。又以表征方便亦显示，轮回之境中，从胎藏起，胎生者之身生起者，乃从真实界解脱之三门或四门中，示现一切轮涅之幻化。彼亦然，秘密轮是所依，脐轮是能依，二者皆为法生之相，上下相连。此乃所表征，如心间等一切其他脉轮之中心，亦安住法生及从下生起之义，大体相似。脐间法生之中央，安住脉之八瓣莲花，具心要。其上阿利嘎利相杂，即二者生起之风与明点安住，阿利嘎利是八部之文字安住于八瓣之上。此乃咒语集合坛城，法生之中央有八瓣莲花，第一瓣上有阿等元音部，从彼右绕左绕皆可，第二瓣上有嘎部，第三瓣上有匝部，第四瓣上有吒部，第五瓣上有达部，第六瓣上有巴部，第七瓣上有雅等结尾，第八瓣上有夏等暖性，如是安布八部。
English
It abides thus. Second, the main chapter has three parts: explaining the purity of the mantra collection mandala, explaining the purity of collecting mantras, and showing the root of mantras along with their benefits. First: The triangular mandala is pleasing, it is called Vajra Aralli. It is called the consort's Bhaga, it is explained as Dharma-arising. Inside it, the seed lotus has eight petals with a heart essence. On it, Āli and Kāli are mixed, the eight categories abide in order. It is said that from the secret place to the navel, there is the position of the triangular pulse mandala, which is the basis for generating bliss, hence it is pleasing. Vajra is the clear light that destroys discrimination. Aralli is play, that is, playing in bliss. It itself generates all other bliss, so it is also called the consort's Bhaga. The consort is the pulse, Bhaga is the door of its empty space. Thus, from the pulse knot empty space triangle, the wind of all letters arises, and from it, the eighty-four thousand aggregates of Dharma, etc., all the Dharma of speech, words, and scriptures arise, hence it is the source of Dharma. It is also shown by symbolic means, in the state of samsara, from the womb, the bodies of those born from the womb arise from the three or four doors of the ultimate realm of liberation, representing the emanation of all samsara and nirvana. That is, the secret wheel is the support, and the navel wheel is the supported, both are the form of Dharma-arising, connected up and down. This is the symbol, and in the center of all other pulse wheels such as the heart, the meaning of Dharma-arising and arising from below is mostly the same. In the center of that navel Dharma-arising, the eight-petaled pulse lotus with a heart essence abides. On it, Āli and Kāli are mixed, that is, the wind and bindu that arise from both abide, Āli and Kāli are the letters of the eight categories abiding on the eight petals. This is the mantra collection mandala, in the center of Dharma-arising there is an eight-petaled lotus, and on the first petal there is the vowel category of A, etc. Then, whether going clockwise or counterclockwise, on the second petal there is the Ka category, on the third petal there is the Tsa category, on the fourth petal there is the Ta category, on the fifth petal there is the Da category, on the sixth petal there is the Pa category, on the seventh petal there is the Ya, etc. at the end, and on the eighth petal there is the Sha, etc. warm, thus arranging the eight categories.