Chinese
大孔雀明王和，山居母等和，金刚铁锁母和，大回遮母和，白伞盖佛顶和，金刚怖畏母等和，二十四英雄颅鬘等次第是，普贤和，文殊和，观世音和，地藏和，金刚手和，慈氏和，虚空藏和，虚空库和，除盖障和，香象和，无尽慧和，智慧分别和，勇猛增和，灭诸苦恼黑暗和，引诸恶趣和，网光和，月光童子和，金刚光和，日光藏和，金刚光芒和，大威力获得和，善财和，贤行和，智海等，是为了调伏二十四尊大怖畏本尊及眷属，为了修行者迅速获得成就，而示现为与怖畏尊等名号和，装束等相同之猛烈相。八部众三组都包括方位和外境大处，内脉和明点，真如菩提四清净，本尊勇士和瑜伽母二者，以七七之义来表示，方位的轮辐就是二十四境，明点是勇士，脉是勇母，要知道二者都是菩提方的清净。二十四境于内清净之理是，顶等即于下身坛城时出现。三者都对处所作赞颂是每段的最后一句。第八是，心轮等语等四句，三族是指，如果总摄一切族类，可以归纳为身语意金刚三类，其自性就是诸本尊，因此自性是嘿汝嘎之金刚三类等，形相是空行等，使者是指对于成办一切成就非常迅速之义。其他差别是指衣服和，装饰和，身相和，坐姿等。如是宣说了诸本尊的共同特征后，处所三轮的共同特征是，中央的顶棚等语等。第九中，有宫殿和本尊二者，第一是，饮用是指信用的
English
The Great Peacock and, the Mountain Dwelling Mothers and, the Vajra Iron Lock Mother and, the Great Averting Mother and, the White Umbrella Canopy and, the Vajra Terrifying Mothers and, the Twenty-four Heroes with Skull Garlands etc. in order are, Samantabhadra and, Manjushri and, Avalokiteshvara and, Kshitigarbha and, Vajrapani and, Maitreya and, Akashagarbha and, Akasha Treasury and, Sarvanivaranaviskambhin and, Gandhahasti and, Akshayamati and, Jnanolkamuka and, Pratibhanakuta and, Sarvasokotamonirghatana and, Durgatiparisodhana and, Jaliniprabha and, Chandraprabha Kumara and, Vajraprabha and, Suryaprabha Garbha and, Vajradhara and, Mahasthamaprapta and, Vasudhara and, Bhadrakalpika and, Sagaramati etc., are said to be manifested as fierce forms similar to the names and appearances of the terrifying ones in order to subdue the twenty-four great terrifying deities and their retinues, and for the practitioner to quickly attain accomplishment. All three sets of the eight deities include the directions and the great outer places, the inner channels and bindus, the Suchness Bodhi four purities, the hero deity and the yogini, which are shown with seven meanings each. The spokes of the directions are the twenty-four places, the bindus are the heroes, the channels are the heroines, and it should be known that both are the purity of the Bodhi side. The way in which the twenty-four places are purified internally is, the crown of the head etc. appears at the time of the lower body mandala. The praise of the places for all three is the last verse of each section. The eighth is, the mind wheel etc., four verses, the three families refer to, if all families are summarized, they can be summarized into the three vajras of body, speech, and mind, and their essence is the deities, therefore the essence is the three vajras of Heruka etc., the form is the Dakinis etc., the messenger refers to the meaning of being very quick in accomplishing all accomplishments. Other differences refer to clothes and, ornaments and, body and, posture etc. Thus, after explaining the common characteristics of the deities, the common characteristics of the three wheels of the place are, the central canopy etc. In the ninth, there are the palace and the deity, the first is, drinking refers to devotional
Chinese
如是，如主要在一切处所称扬那般，在加行道和《现观庄严经》中，集合道也说是信行，并且集合道之十二也从无上瑜伽中宣说，因此信行即是集合道和加行道二者。第二是赞叹本尊，八门母以北方和脉清净，方向和身色，即以四种差别所指示的脉，是扎入心间外围八个脉孔中的那些脉，这些名称也从大手印明点中宣说。还有，吐蕃君王们称两眼为脉绕母，两耳为绕三母，两鼻为甘露女，口为离甘露母，下道为狗面母。还有，在明点续自身中说他力母为语道，力生母为秘密处，精尖端为口。然而，喇嘛南方派等印度人，虽然名称相同，但通晓胜乐金刚黑派者们的口诀是：他力母为舌根即口，力生母为秘密处，精尖端为粪道，肉身是鼻脉，虚空母为右耳，施雨母为左耳，腐母为右眼，属母为左眼，如是认为，此乃口诀。拉瓦巴等对卢伊巴的安立方式另作他为，但那样难以区分黑派的类别。如是等等是宣说总体的身相。第一等等是显示事业，脚下的尸垫等也顺便提及了。用橛击打那些魔障，为了不再进入，用金刚栅栏等结界，或者说忿怒尊胜等等八尊，说是八门母的自性，因此是以十忿怒尊之轮来摧毁。第十是，从眷属们至顶礼青春焕发者之间，那些眷属们的赞颂的词义，若持有清晰的论典则容易理解，故此处未书写。此处，对于三十七道品，以及脉气之安立和以意幻造宫殿的理解，有一点很重要。第十一，将大乐轮等五轮各自结合，以及如此结合的两个理由中，第一个是心间法轮的八脉瓣。
English
Thus, as is mainly praised everywhere, in the path of joining and the Abhisamayalankara, the path of accumulation is also said to be faith-conduct, and the twelve of the path of accumulation are also explained from the Unsurpassed Yoga, therefore faith-conduct is both the path of accumulation and the path of joining. Second, praising the deity, the eight gate mothers with the north and the purity of the channels, the direction and the body color, that is, the channels indicated by the four distinctions, are those that are inserted into the eight channel holes around the outside of the heart, and these names are also explained from the Great Seal Bindu. Also, the Tibetan emperors called the two eyes the channel-encircling mother, the two ears the encircling-three mother, the two noses the nectar girl, the mouth the nectar-free mother, and the lower path the dog-faced mother. Also, in the Bindu Tantra itself, the other-power mother is said to be the speech path, the power-generating mother is the secret place, and the tip of the essence is the mouth. However, the Indian lamas of the southern school, etc., although the names are the same, the oral instructions of those who know the tradition of Black Hevajra are: the other-power mother is the root of the tongue, that is, the mouth, the power-generating mother is the secret place, the tip of the essence is the path of excrement, the flesh body is the nasal channel, the sky mother is the right ear, the rain-giving mother is the left ear, the decaying mother is the right eye, and the belonging mother is the left eye, as they believe, this is the oral instruction. Lawapa and others have made other arrangements for the establishment of Luipa, but it is difficult to distinguish the categories of the Black tradition in that way. Thus, etc., is the explanation of the general form of the body. The first, etc., is the display of activity, and the corpse cushions under the feet are also mentioned in passing. The obstacles are struck with the phurba, and to prevent them from entering again, the boundaries are bound with vajra fences, etc., or the eight wrathful victorious ones, etc., are said to be the nature of the eight gate mothers, therefore they are destroyed by the wheel of the ten wrathful ones. Tenth, from the retinue to the prostration to the flourishing youth, the meaning of the words of the praise of those retinues is easy to understand if one holds a clear treatise, so it is not written here. Here, it is important to have an understanding of the thirty-seven factors of enlightenment, as well as the establishment of the channels and elements and the creation of the palace by imagination. Eleventh, combining the five wheels such as the Great Bliss Wheel separately, and of the two reasons for combining in this way, the first is the eight channel petals of the Dharma wheel in the heart.
Chinese
那是身体坛城的大乐轮。法轮中心的精液和中心的红菩提精华是父母的生起次第之基。观修父母双运，象征着结合在心间生起。四位天女的生起次第之基是根本四风的自性从四方降临。四个颅骨是四隅花瓣中降下五甘露精华的脉和明点。从头顶到膝盖的身体二十四个部位，必须观想为二十四个圣地。它们的二十四条脉是二十四位勇母，二十四个明点是二十四位勇士。心间法轮外围八脉的末端刺入八个孔穴，法轮外围的八处是誓言轮，八条脉风是八母的生起次第之基。第二，仅仅运行风的脉，智慧的成分较多，是十二母。脉中精液为主降临的，身体的成分较多，是身坛城的本尊。降临微尘的，比前者语的成分较多，作为语坛城。白红风三者平等降临的，为了生起乐空，心的成分较多，作为意坛城的本尊安立。第十二，四方形等，词义容易理解。无量四等将会讲解。所谓“口要”，是欲衣。所谓“智慧宫殿”，是智慧自性的宫殿。第十三，口等八孔等，也就是八大尸林。如果与内身结合，就是八孔。拉瓦巴说：“因此，口和脐，标相和粪道，眉间和眼睛，鼻子等也应当理解。”按照他所说的意思，这里一些汉藏人士，两眼，两耳，两鼻，一致合计为三个孔。加上脐和眉间的两个门，一些人也将下面的两个门合为一个，也加上了顶门的孔。还有从九孔中将下面的两个门合为一个，方式很多，但是，如果有一个来源，那么那些都不会矛盾。然而
English
That is the great bliss wheel of the body mandala. The seminal essence of the Dharma wheel's center and the red bodhi essence of the center are the basis for the arising of the father and mother. Meditating on the union of the father and mother symbolizes the arising of union in the heart. The basis for the arising of the four goddesses is the nature of the four root winds descending from the four directions. The four skulls are the channels and essences from which the essence of the five nectars descends from the corner petals. The twenty-four parts of the body from the crown of the head to the knees must be visualized as the twenty-four sacred sites. Their twenty-four channels are the twenty-four heroines, and the twenty-four bindus are the twenty-four heroes. The ends of the eight outer channels of the heart Dharma wheel pierce the eight holes. The eight places outside the Dharma wheel are the commitment wheel, and those eight channel winds are the basis for the arising of the eight mothers. Secondly, the channels through which only wind flows have a greater component of wisdom, and are the twelve mothers. Those in which seminal essence mainly descends have a greater component of body, and are the deities of the body mandala. Those in which dust descends have a greater component of speech than the former, and are considered the speech mandala. Those in which white and red winds descend equally are mainly of the mind component in order to generate bliss and emptiness, and are established as the deities of the mind mandala. Twelfth, squares, etc., the meanings of the words are easy to understand. The four immeasurables, etc., will be explained. The so-called "mouth covering" is a desire cloth. The so-called "wisdom palace" is the palace of the nature of wisdom. Thirteenth, eight holes such as the mouth, etc., that is, the eight great charnel grounds. If applied to the inner body, they are the eight holes. Lavapa said, "Therefore, the mouth and navel, the mark and the anus, the space between the eyebrows and the eyes, and the nose should also be understood." According to his intention, here some Chinese and Tibetans, two eyes, two ears, two noses, consistently add up to three holes. Adding the two doors of the navel and the space between the eyebrows, some also combine the two lower doors into one, and also add the hole of the crown of the head. Also, from the nine holes, the two lower doors are combined into one, there are many ways, but if there is one source, then all of them are not contradictory. However
Chinese
然而，上师次第在胜乐金刚的续部中，对于八个孔穴是什么并没有明确说明。但在大手印明点等其他典籍中，与八大尸林相对应的八个孔穴，指的是广为人知的九个孔穴，其中两个鼻孔合并为一个。因此，这里也这样承认。这里，孔穴、尸林、方位守护、田地守护、树木、云、山、佛塔、火、水、成就者瑜伽士等词语，以及以八大龙族等为代表的十二个八组，都应理解为象征着对尸林更为广阔的证悟。所谓的“尸林处”，指的是住在那里的人们。这里说道：以赞颂的方式，赞颂值得赞颂的，殊胜妙道，此道已被宣说。那些擅长言辞的人，仅仅是言辞而已，声称是究竟之义，却说着各种不确定的事物。第四，归纳这些的意义是：那个坛城也不是像宫殿一样，国王大臣聚集的地方，而是证悟一切法皆为离戏，乐空无二的唯一智慧，为了调伏众生而显现为无量坛城。这是“一切智者”等所要表达的。第二，关于供养，有“示、说、摄”三者。第一，供养的对象是上师等，金刚上师与坛城主尊无二无别，即坛城，也就是化身坛城及其眷属。此处的秘密是其他地方所说的外供，然而，之所以称之为秘密，是因为通过咒语和手印等的力量，积累资粮和供养非常巨大。对于没有咒语缘分的声闻和钝根菩萨来说，这是非常秘密的。并且，供养血肉等超越世间的本尊，能够迅速获得成就，这在下部密续中也是秘密。所谓的“极密”指的是内供。所谓的“大密”指的是秘密供养。所谓的“无上”指的是真如供养。第二，有秘密供养、极秘密供养、大秘密供养和真如供养四种。