Chinese
压制。（这是）所说的意义。由于（经中）多处说到忿怒尊胜等等的自性。第四是三十六瑜伽母等等，主要是在会供轮的印契，或供养轮的场合中说到的。这三十六位是按种族来划分的，她们是：贱民女、王族女、贵族女、婆罗门女、城市工匠女、卖酒女、金匠女、花环匠女、编织匠女、珠宝匠女、卖肉女、陶匠女、搬运工女、妓女、裁缝女、渔女、舞女、染色匠女、制毯女、丝织女、榨油女、铁匠女、皮革匠女、木匠女、磨坊女、理发女、掘井女、光女舞者、野蛮女、清洁女、旃陀罗女、猎豹女、疯女、焚尸女、比里女、尸林女。所谓“百种姓”是指，二十五小种姓内部，再以四种姓的明妃印来划分，就成了一百种姓。这本身就是一种象征，会转变成无边无际的种姓。二是供养的方式，方便上师坛城之本尊众与智慧母平等交合，虽然本体未曾离开俱生，但因缘使菩提心融化之时，显现、增长、临近获得，即三种智慧，或最初的三种喜悦明显地象征，即显现。第四俱生喜与一切皆空光明，是殊胜的安乐，以此令其欢喜。五境等等是对此的广说，五境是色声香味触，它们的分类有三种，可爱、不可爱和中等。将这些全部作为供养的方式来侍奉，由此身体和心识会转变成大乐的相续。一般以欲妙来令其欢喜的方式，特别是以明妃的大乐来令其欢喜的方式，如《金刚鬘论》中所说：手印的形象青色等，同样形色有三种分类。如是，明妃的总体形象，特别是乳房和莲花等处，见到就能获得殊胜的安乐。
English
Suppression. This is the meaning of what is said. Because it is often said in the nature of the Wrathful Conqueror and so on. The fourth is the thirty-six yoginis and so on, mainly mentioned in the context of the mudra of the assembly mandala or the offering mandala. These thirty-six are divided by race, and they are: low-caste woman, royal woman, noble woman, Brahmin woman, city artisan woman, wine-selling woman, goldsmith woman, garland-making woman, weaving woman, jeweler woman, meat-selling woman, potter woman, porter woman, prostitute, tailor woman, fisherwoman, dancer woman, dyer woman, blanket-making woman, silk-weaving woman, oil-pressing woman, blacksmith woman, leather-working woman, carpenter woman, miller woman, barber woman, well-digging woman, light dancer woman, barbarian woman, cleaning woman, Chandal woman, leopard woman, mad woman, cremation woman, Bhilli woman, corpse forest woman. The so-called "hundred lineages" means that within the twenty-five small lineages, they are further divided by the mudra of the four lineages of goddesses, which becomes a hundred lineages. This itself is a symbol, and it will transform into infinite lineages. Second, the way to make offerings, the method is that the assembly of deities of the guru mandala and the wisdom mothers are equally united, although the essence has never left the co-emergent, but when the Bodhicitta melts due to conditions, appearance, increase, and near attainment, that is, the three wisdoms, or the first three joys are clearly symbolized, that is, manifestation. The fourth co-emergent joy and the luminosity of emptiness of all things is the supreme bliss, and with this, may they be pleased. The five objects and so on are an extensive explanation of this, the five objects are form, sound, smell, taste, and touch, and their classifications are of three types, lovely, unlovely, and intermediate. Serving all of these as a way of making offerings, from this, the body and mind will transform into a continuum of great bliss. Generally, the way to please with desirable qualities, and especially the way to please with the great bliss of the wisdom consort, as stated in the Vajra Garland Tantra: The form of the mudra is blue, etc., similarly, form has three classifications. Thus, the overall form of the wisdom consort, especially the breasts and lotus, etc., seeing them can obtain supreme bliss.
Chinese
即生起。又，依靠所见，由极大的贪欲所催动，中脉稍微扩张，由此生起拙火燃烧的特殊融乐，从而生起四喜或三现分的特殊智慧。八十种自性的分别念习气，以融入光明的方式趋近于空性，像这样，当以所断的习气来摧毁（烦恼）时。其中，由于可爱的对境，是名为贪著的最初喜；由于不可爱的对境，是名为离贪的第二喜；中间的对境，是显示中间的喜。同样地，“真实之歌与不可说之音，如是声音有三种差别。”如是，喜乐之声与歌声，以及欲望之语的音声之缘，和樟脑、沉香、肉豆蔻等，“如是气味有三种差别。”如是，以妙香新划分，或婆伽与身体气味感受之缘，以及亲吻和吮吸，以及“如是味道有三种差别。”如是，品味舌与母唇之味的缘，以及“金刚莲花真实结合，衣物与拥抱等有三种差别。”如是，亲吻和拥抱等外在所触，以及二根平等结合内外二者的所触为缘，对于这一切，所谓三种差别，即是那三种智慧。吉祥密集根本续中也说：“于色知晓三种后，当供养诸天。”等等，对于五种欲妙都这样宣说的密意也是同样的。第四，在无上供养中，有五近用的决定意义，五欲妙的决定意义，寂静饮料的决定意义这三种解释。第一，花朵的供养是如实宣说的。如所说：“金刚鬘中，从真实喜乐之花中，取出金刚日莲，以花朵自性而供养。”这里所说的金刚日，是智慧母的红菩提。于此，以方便智慧双运，将红菩提的精华引入方便的中脉之中，使其融入梵穴，这就是“以花朵自性而供养”的意义。又，在见道之前出现这种情况时，由于如此融入之缘故，乐
English
That is, arising. Also, relying on what is seen, propelled by great desire, the central channel slightly expands, and from this arises the special bliss of the burning of the fierce fire, thereby giving rise to the special wisdom of the four joys or the three appearances. The habitual tendencies of the eighty types of self-nature's conceptual thoughts, in the manner of dissolving into luminosity, approach emptiness. Like this, when destroying (afflictions) with the habitual tendencies to be abandoned. Among them, due to the lovely object, it is the first joy called attachment; due to the unlovely object, it is the second joy called detachment; the intermediate object is the joy that shows the middle. Similarly, "True song and unspeakable sound, likewise sound has three distinctions." Thus, the sound of joy and song, and the condition of the sound of desire's speech, and camphor, agarwood, nutmeg, etc., "Likewise smell has three distinctions." Thus, newly divided by the wonderful fragrance, or the condition of sensing the smell of the bhaga and the body, and kissing and sucking, and "Likewise taste has three distinctions." Thus, the condition of tasting the tongue and the mother's lip, and "Vajra lotus truly combined, clothes and embraces, etc., have three distinctions." Thus, kissing and embracing, etc., the external touch, and the touch of both internal and external by the equal union of the two organs as a condition, for all of these, the so-called three distinctions are those three wisdoms themselves. In the glorious Guhyasamaja Root Tantra, it is also said, "Having known three aspects in form, one should offer to the gods." And so on, the intention of speaking about all five desirable qualities is also the same. Fourth, in the unsurpassed offering, there are three explanations: the definitive meaning of the five proximate uses, the definitive meaning of the five desirable qualities, and the definitive meaning of the peaceful drink. First, the offering of flowers is explained as it is. As it is said, "In the Vajra Garland, from the flower of true joy, extract the Vajra Sun Lotus, and offer with the nature of the flower." Here, the Vajra Sun mentioned is the red bodhicitta of the wisdom mother. To this, by uniting skillful means and wisdom, the essence of the red bodhicitta is drawn into the central channel of skillful means, causing it to dissolve into the crown aperture, which is the meaning of "offering with the nature of the flower." Also, when such a thing occurs before the path of seeing, due to the condition of such dissolution, joy
Chinese
无二之智慧菩提道七支之显现，乃花朵供养之真实意义。此亦遣除彼等谓手印之红分无有依据之破斥。拙火等乃焚香之真实意义。如是云：“分别念众非为境，脐间拙火燃炽故，定能焚烧彼之香。”谓脐间拙火猛烈燃烧，焚烧一切分别念，生起明空之智慧，犹如焚香。明灯之真实意义乃，如云：“从字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中真实生，咒之光芒极明亮。”如是心间不坏明点具（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之音，放射风光五光，是为明灯。于彼风心融入，显现光明，乃燃烧之义。月亮等乃香水涂抹之真实意义，月亮乃菩提心，如是云：“安住大乐之虚空，菩提心乃苏醒，彼即亦为涂抹。”如是于虚空即秘密莲花中，金刚界自在母之尖端，方便之甘露菩提心苏醒，即融化且发动。彼即再次牵引，进入一切脉之位置，即是遍布之智慧俱生。空性形象乃具足一切形象之空色，即具足空性形象。如是云：“于此处何与何受用，一切诸根皆真实依，彼等一切心金刚，为食之故乃供养。”谓于五根之境，色声香味触之显现，依于空色之自性无有止息，智慧由上而上增长，乃为五境作为食物而食之故，犹如食物。如是，脐间之拙火猛烈燃烧，生起不分别之殊胜智慧，以及红白明点之运行融入之乐空，与风融入心间之光明征相殊胜之智慧等，乃如是自性之五种供养。第二者，通达一切法如影像般显现而无有自性，乃为色之供养，声音乃响空自性
English
The manifestation of the seven branches of the non-dual wisdom path to enlightenment is the true meaning of the flower offering. This also refutes those who deny that the red aspect of the mudra has no basis. Tummo and so on are the true meaning of incense. As it is said: "The multitude of conceptual thoughts are not the object, because the tummo blazing in the navel, it is certain to burn that incense." That is, the tummo blazing fiercely in the navel burns all conceptual thoughts, and the wisdom of clarity and emptiness arises, like incense. The true meaning of the lamp is, as it is said: "It truly arises from the letter (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), the light of the mantra is extremely clear." Thus, the indestructible bindu in the heart, endowed with the sound of the letter (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), radiating the five lights of wind and light, is the lamp. When wind and mind dissolve there, the clear light arises, which is the meaning of blazing. The moon and so on are the true meaning of scented ointment, the moon is the mind of enlightenment, as it is said: "Abiding in the sky of great bliss, the mind of enlightenment is awakened, that itself is also the ointment." Thus, in the sky, that is, the secret lotus, at the tip of the Vajradhatu Ishvari, the kundas of skillful means, the mind of enlightenment awakens, that is, melts and is activated. That itself is drawn back again, entering all the places of the channels, that is, the co-emergent wisdom that pervades. The form of emptiness is the empty form that possesses all forms, that is, possessing the form of emptiness. As it is said: "Here, whatever is enjoyed, all the senses are truly relied upon, all those are the heart vajra, for the sake of eating, it is offered." That is, in the realm of the five senses, the appearance of forms, sounds, smells, tastes, and textures, relying on the nature of empty form without cessation, wisdom increases from above, it is like food because the five objects are eaten as food. Thus, the tummo blazing fiercely in the navel gives rise to the extraordinary wisdom of non-discrimination, and the bliss-emptiness of the movement and dissolution of the white and red elements, and the wisdom of the extraordinary signs and appearances of the light that dissolves when the wind dissolves into the heart, are the five kinds of offerings of suchness. The second is, understanding that all phenomena appear like images and have no self-nature is the offering of form, and sound is the nature of resonant emptiness.
Chinese
由于了知无有，因此，对于一切众生各自的语言和思想，宣说与之相应的佛法的声音，虽然是各种各样的，但没有执着的音声，以及示现各种各样的化身坛城，以美妙的声誉之香遍布三界，这是香，以及像体验融化的巨大喜乐和甘甜的滋味一样感到满足，这是味，以及获得像俱生双运自性的殊胜喜乐和圆满的触觉一样，这是触觉的欲妙供养。证悟乐空无二的智慧，并通过各种各样的化身使众生信服并宣说佛法，这是五欲的真实意义的供养。第三是殊胜等，其中，以“殊胜”这个词，显示在先前那些之中，特别重要的是，先前所说的包含在哪个之中呢？在香和花朵的真实意义中。是内在的身体。自性是从它的本体中产生的。蜂蜜即是尿液，朱砂即是尘土，樟脑即是液体，以及红檀香即是大肉，也就是它们的精华，以及“混合”这个词，虽然基础相同，但指的是松树。金刚一切相是受到吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字等标志加持的。方便的粗大，即金刚智慧的边缘，也就是莲花平等结合而产生的寂静，菩提心被金刚童子饮用和品尝，自己的身体的物质明点由此成佛，五蕴和菩提心，也就是六根全部以喜乐供养，也就是说，以我和手印的五甘露的精华，成就殊胜的巨大喜乐，这是寂静的饮用的真实意义。这以直接的方式显示了内供的加持、修持方式和利益。隐藏的意义是，将方便智慧的五种精华引导至中脉，并融入头顶，由此产生的智慧本身，就是对我和面前所生之神的供养。第三是总结意义，简而言之等等，所谓的一切世间界，是指清净和不清净的一切世间界。第三是忏悔，分为总义和支分义两部分，第一部分包括四力之认识、通过四力忏悔之方式、通过忏悔而清净之方式。第一部分中