English
The mind of enlightenment, known as three, and the detailed classification of the completion stage related to the three higher empowerments must be determined, but the details should be understood elsewhere. At this time, the method of collecting the mandala wheel is to merge into luminosity, or it can also be collected at the end of recitation, because pure mindfulness and recitation are subsequent practices. There is no need to clearly establish the completeness of the mandala wheel, and it is very good to practice it while clearly establishing the completeness of the mandala wheel. Secondly, in the non-samadhi yoga, there are eight types: pure mindfulness, recitation yoga, torma yoga, food yoga, behavioral yoga, sleep yoga, getting-up yoga, and bathing yoga. Saying "the eyes of compassion are red" and so on, is to recite verbally and think about the meaning in detail. "All the limbs are Vajradhara" appears in the sadhana of Padmasambhava (mtsho skyes), and the others are collected from the root tantra. Among them, all dharmas are one taste in the nature of suchness (de bzhin nyid), and on the body of self-nature, there is the nature of loving-kindness, the body color is black, the eyes are red with the nature of great compassion, and inseparable from great compassion, therefore each face representing the three doors of liberation has three eyes, and eight faces of pure liberation. That is, the root black face is the liberation of seeing form with form, the white face on the right is the liberation of seeing form without form, the red face on the left is the liberation of being particularly lovely, the smoky face on the top is the liberation of preventing, and the remaining four faces are the four liberations of formlessness. The sixteen hands that have transformed into the nature of the wisdom of the perfection of the sixteen emptinesses, the sixteen emptinesses are: inner, outer, inner-outer, great, emptiness, ultimate, conditioned, unconditioned, beyond limits, without beginning or end, without abandonment, self-nature, self-characteristic, all dharmas, non-things, and the emptiness of the nature of non-things. Among them, the first six are established from the perspective of what is seen and how it is seen.
Chinese
后面的两个空性，是以自性空与不空的方面来安立的。这样，八个是右手的八个空性。中间的八个空性是左手的八个空性。十六空性的认识，出自桑布扎续的后部，以及中边分别论的根本和注释，所见相同，声音一致。十六个颅碗，是十六手和结合的十六大乐，具有十六喜的形态。右手中的八个生物是，如金刚帐中所说：智慧、气息以及昏厥，腹干、痔疮和吉祥子，肝脏、脾脏的疾病等，依次了解为肺等。如是所说，代表众生的八种疾病，它们口朝内，表示以融入自身的方式消除众生的这些疾病。左手颅碗中的八尊神，代表八自在，它们赐予众生，以面朝外表示。八功德是，有些人将身自在等同于八胜成就，即左右的冰消不渴等。有些人将微细等同于共同成就，但结合方式不妥。因此，按照大多数上师的观点，代表八界完全清净的八自在的功德。这样，这八界的所有污垢都已耗尽，精华都已转化为力量。由此，水转化为力量，如渴母之子般力大无穷。水转化为力量，疾病和痛苦平息。火转化为力量，显现一与多等神变。风转化为力量，以意念之力行走。虚空转化为力量，能够生灭器情世界的差别。月亮即菩提心转化为力量，粗大的物质身体消失，没有影子。太阳即尘土界转化为力量，威严盛大，光芒四射，能自在摄受诸多生命。识界转化为力量，欲望
English
The latter two emptinesses are established from the aspect of whether self-nature is empty or not empty. Thus, eight are the eight emptinesses of the right hand. The eight intermediate emptinesses are the eight emptinesses of the left hand. The recognition of the sixteen emptinesses comes from the latter part of the Sambhuti Tantra, and the root and commentary of the Madhyāntavibhāga, which appear to be of one intention and one voice. The sixteen skull cups are the sixteen hands and the sixteen great bliss of union, having the form of the sixteen joys. The eight creatures held in the right hand are, as stated in the Vajra Tent: "Intelligence, breath, and fainting, abdominal dryness, hemorrhoids, and auspiciousness, liver, spleen diseases, etc., should be understood in sequence as lungs, etc." As it is said, it represents the eight diseases of sentient beings, and their mouths facing inward represent the manner of eliminating these diseases of sentient beings by incorporating them into oneself. The eight deities in the left skull cup represent the eight powers, and their bestowal upon sentient beings is represented by their faces facing outward. The eight qualities are that some equate the power of the body, etc., with the eight supreme accomplishments, such as the melting of ice on the left and right without thirst. Some equate subtlety, etc., with common accomplishments, but the method of combination is not appropriate. Therefore, according to the view of most of the previous lamas, it represents the qualities of the eight powers of the eight elements that are completely purified. In this way, all the impurities of these eight elements are exhausted, and the essences are transformed into power. From this, water is transformed into power, like the son of Tṛṣṇā, having great power. Water is transformed into power, diseases and painful feelings are pacified. Fire is transformed into power, showing miracles such as appearing as one and many. Wind is transformed into power, going by the power of mind. Space is transformed into power, being able to create and destroy the differences of the container and its contents. The moon, that is, bodhicitta, is transformed into power, the gross material body disappears, without a shadow. The sun, that is, the dust element, is transformed into power, being majestic and radiant, able to freely gather many lives. The consciousness element is transformed into power, desire
Chinese
安住于一心一意的自性之定。四足是布施、爱语、利行、同事，即四摄事完全清净。它们能摧伏蕴魔、天子魔、死魔、烦恼魔。能调伏于其他所化众生相续中存在的那些魔障，依次是：梵天、帝释天、近帝释天、猛厉尊。前左足蜷起，是不安住于证悟空性的智慧之轮的边际；右足伸展，是以大悲不安住于涅槃的边际；后两足以半跏趺坐的姿势安住，是方便与智慧双运，远离常断二边而安住于中道，是不住涅槃。如四足全部作半跏趺坐之势，左二足蜷起，是不安住于轮回；右二足伸展，是不安住于涅槃的二边；二者合起来象征方便与智慧双运。为了调伏外面的天和非天等恶毒者，以及为了摧伏内里的分别念，而示现忿怒相。庄严的清净是：以弯曲的钩表示简略地宣说了五佛，以及“顶髻轮不动”等广说。五印是安住于五部如来的自性，以及安住于五智的清净，因此，象征五智圆满。以大灰涂饰全身，是象征安住于金刚持和广大的安乐智慧。瑜伽母眷属的清净是：在根本续部中直接宣说了十五位无我母天女的清净，此处全部归摄为九位瑜伽母天女，也就是地行母和空行母是金刚无我母，金刚母、白母、水母、金刚空行母依次与高丽等四方天女结合。因此，识蕴、所触、法界和虚空界是完全清净的。
English
It abides in the samadhi of single-mindedness. The four feet are the complete purification of the four objects of gathering: generosity, kind speech, beneficial action, and consistency. These subdue the demon of the aggregates, the demon of the sons of the gods, the demon of death, and the demon of afflictions. Those that dwell in the minds of other beings to be tamed are subdued in order, namely: Brahma, Indra, Upendra, and the Fierce One. The front left foot is bent, which means not abiding on the edge of the wheel of wisdom that realizes emptiness; the right foot is extended, which means not abiding on the edge of nirvana with great compassion; the two hind feet are in a half-lotus posture, which means that by the union of skillful means and wisdom, one abides in the Middle Way, free from the extremes of permanence and annihilation, and is a non-abiding nirvana. As the four feet are all in a half-lotus posture, the two left feet are bent, which means not abiding in samsara; the two right feet are extended, which means not abiding in the two extremes of nirvana; the combination of the two symbolizes the union of skillful means and wisdom. The wrathful form is shown in order to subdue the malevolent ones such as gods and asuras on the outside, and to destroy the conceptual thoughts on the inside. The purity of the ornaments is: the five Buddhas are briefly taught by the curved hook, and it is extensively explained such as "the crown wheel is immovable." The five seals are abiding in the nature of the five Tathagatas, and abiding in the purity of the five wisdoms, therefore, it symbolizes the perfection of the five wisdoms. The entire body is adorned with great ashes, which symbolizes abiding in Vajradhara and the wisdom of great bliss. The purity of the retinue of yoginis is: in the root tantra, the purity of the fifteen selflessness mother goddesses is directly taught, and here all are condensed into nine yogini goddesses, that is, the earth-goers and the sky-goers are Vajra Selflessness Mother, and Vajra Mother, White Mother, Water Mother, and Vajra Dakini are combined with the four directional goddesses such as Gauri in order. Therefore, the aggregate of consciousness, the tangible, the dharma realm, and the space realm are completely pure.
Chinese
无我母，以及色之生处，色蕴极清净，郭里，以及声，受蕴极清净，造里，以及识蕴极清净，毗答里，以及味和行蕴极清净，格萨玛里，以及地界极清净，布嘎斯，以及水界极清净，夏瓦日，以及火界极清净，旃札里，以及风界极清净，多比尼等。如是于《二观察》中亦云：色蕴非金刚母，于受则说为白母，识为水之瑜伽母，行蕴金刚空行母，以识蕴之方式，无我瑜伽母安住。如是说，于色恒时说为白母，于声极著名为盗贼母，于香之分说为起尸母，于味极著名为格萨玛里，于触说为行母，于法界说为空行母，地则说为布嘎斯，水界说为猎人母，火应知为拙火，风极著名为老妇。如是说。五毒极清净为五智之自性，与方位之天女等，配于无我母亦可，然于此黑汝嘎之坛城，是配于主尊，于十五天女之坛城时，是配于额外内之诸天。如是则无我母身色黑色，表法性不变，右之弯刀，断除我慢等根本烦恼六种，左之颅器，摧灭有和无有之分别念一切，内之血为四魔之血，调伏彼等，以如是性一面，为方便智慧之自性之二母。郭里身色黑色，作猛厉事业之有情义利，左手之鱼为贪欲，右手之弯刀，表断除彼。造里身色红色，作怀业之有情义利，左手之猪为愚痴，右手之鼓以宣说佛法之音声而遣除表之。毗答里身色黄色，表作增业之有情义利，右手之龟为嫉妒，左手之颅器之甘露
English
The Selfless Mother, and the source of form, the purified form aggregate, Gauri, and sound, the purified feeling aggregate, Chauri, and the purified perception aggregate, Vetali, and taste and the purified volition aggregate, Ghasmari, and the purified earth element, Pukkasi, and the purified water element, Shavari, and the purified fire element, Chandali, and the purified air element, Dombini, etc. As it is also said in the Two Examinations: The form aggregate is not Vajra Mother, for feeling is said to be White Mother. Perception is the Yogini of Water. Volition is Vajra Dakini. By way of the consciousness aggregate, the Selfless Yogini abides. Thus it is said, for form it is always said to be White Mother, for sound it is very famous as Thief Mother, for the element of smell it is a Corpse Mother, for taste it is very famous as Ghasmari, for touch it is called Conduct Mother. For the Dharmadhatu it is called Sky-going Mother, and earth is said to be Pukkasi. The water element is called Hunter Mother. Fire should be known as Tummo. Wind is very famous as Old Woman. Thus it is said. The five poisons are completely purified as the nature of the five wisdoms, and the goddesses of the directions, etc., can also be associated with the Selfless Mother, but in this mandala of Heruka, it is associated with the main deity, and at the time of the mandala of the fifteen goddesses, it is associated with the additional inner deities. Thus, the Selfless Mother, whose body color is black, represents the unchanging nature of reality, and the curved knife in her right hand cuts off the six root afflictions such as pride, and the skull cup in her left hand destroys all conceptualizations of existence and non-existence, and the blood inside is the blood of the four maras, subduing them, and with suchness, one face, the two mothers are the nature of skillful means and wisdom. Gauri, whose body color is black, performs the benefit of beings through fierce activities, and the fish in her left hand is desire, and the curved knife in her right hand represents cutting it off. Chauri, whose body color is red, performs the benefit of sentient beings through the activity of subjugation, the pig in her left hand is ignorance, and the drum in her right hand represents dispelling it by proclaiming the sound of the Dharma. Vetali, whose body color is yellow, represents performing the benefit of sentient beings through the activity of increasing, the turtle in her right hand is jealousy, and the nectar in the skull cup in her left hand.