Chinese
抛洒表示消除。伽斯玛日身色绿色，表示进行各种事业的利生事业。右手的毒蛇表示嗔恨，左手的颅器中的甘露抛洒表示消除它。布嘎西的身色蓝色，表示以无分别的道行利生事业。右边的狮子是傲慢，左边的钺斧表示断除它。夏瓦日身色白色，表示进行寂静的事业的利生事业。右手是比丘的五种恶见，左边的扇子是消除它的热恼。赞扎里身色青蓝色，表示以宣说空性的方式行利生事业。右边的轮子是转法轮，左边的颅器是遣除我执的执着。多比尼身色多种多样，表示以多种乘门行利生事业。右边的金刚杵是无分别的智慧，左边的忿怒印表示威慑一切执着相。这样，主眷一切头发向上竖立，表示智慧越来越增长，以五个干骷髅头作头饰，表示五部自性的印玺，五十个湿人头的项链是五十大心所清净，智慧的火焰燃烧是如所有和尽所有之法智慧更加增长。此处的多玛女是，根本续部中说：拙火是蔚蓝色的天空。所说的一样，跟随续部广释之后，在成就法海生中说身色为蓝红色，跟随它的成就法也有很多，因此它表示宣说空性大悲为核心的法。多玛女左边的颅器是遣除怀疑的执着，拥母右边的金刚杵是证悟法无我的智慧，从上师的口耳传承中出现，也显得非常殊胜。关于拥母被说成多种颜色，有些人认为是绿色，有些人认为是像鸽子的脖子一样呈现多种光彩，还有些人认为是明点上有五种颜色遍布全身。
English
Sprinkling represents elimination. Ghasmari, with a green body color, signifies engaging in various activities for the benefit of beings. The poisonous snake in the right hand represents hatred, and the nectar sprinkled from the skull cup in the left hand signifies eliminating it. Pukkasi, with a blue body color, signifies engaging in activities for the benefit of beings through the path of non-discrimination. The lion on the right represents pride, and the axe on the left signifies cutting it off. Shawari, with a white body color, signifies engaging in peaceful activities for the benefit of beings. The right hand represents the five evil views of a monk, and the fan on the left is for dispelling its heat. Tsandali, with a blue-green body color, signifies engaging in activities for the benefit of beings by teaching emptiness. The wheel on the right is for turning the wheel of Dharma, and the skull cup on the left is for reversing the clinging to self. Dombini, with various body colors, signifies engaging in activities for the benefit of beings through various vehicles. The vajra on the right is non-discriminating wisdom, and the threatening mudra on the left signifies threatening all clinging to characteristics. Thus, all the main figures and retinue have their hair standing on end, which represents wisdom increasing more and more. Adorned with five dry skulls on the head represents the seal of the nature of the five families. The necklace of fifty wet human heads is the purification of the fifty-one mental factors. The blazing fire of wisdom is the wisdom that especially increases in all phenomena as they are and in all that exists. The Domba woman in this context, as stated in the root tantra: 'Tummo is the clear blue sky,' is as it is said. Following the expanded tantra, in the Sadhana Ocean Born, the body color is described as blue-red. There are many Sadhanas that follow it, so it represents teaching the Dharma with the essence of emptiness and compassion. The skull cup on the left of the Domba woman is for reversing the clinging of doubt, and the vajra on the right of the Yungmo represents the wisdom of realizing the selflessness of phenomena, which appears from some oral traditions of the previous lamas and also seems very excellent. Regarding Yungmo being described as having various colors, some consider it green, some consider it to appear with various colors like the neck of a pigeon, and some consider that the body is covered with five colors on the bindu.
Chinese
都想遍布一切，有些则认为与五种颜色混合成一种颜色的状态相似，有些则认为与脚底风等次第相应的颜色相符，其他则认为与金刚界坛城中产生的金刚事业的颜色相符，有些则认为三岔路口和面容白色、上半身黑色、腰部红色、中间两节和两腿黄色、两手腕和两脚绿色。七种方式无论哪种，如果与上师的口诀相关联，则没有矛盾。如是八位女神脚下的诸神，梵天是寂静的事业，帝释是增大的事业，近主是怀业的事业，猛厉是猛厉的事业。对于佛陀教法之外的，有些咒续只追求四种事业的自身利益，并且象征着没有脱离罪恶之心。阎魔是意外的死亡，财神是沉迷于享乐，罗刹是各种损害，织女星是迷惑人心。压制他们象征着摧毁他们。如是父亲脚下的四魔和方向的四魔，处所和作用各不相同。主尊脚下的四魔是，色界的主宰梵天，三十三天的统治者帝释天，魔的主宰他化自在天，以及三神之中的大自在天。方向的四魔是，上方的护方欲界梵天，食香鬼之主宰即守护东方的帝释天，大神遍入天，以及守护东北方的自在生。如是往昔的上师们所说。使众生完全成熟的是日座，消除烦恼的热恼的是月座，不为罪恶所染的是莲花座所象征。如是主尊的坐骑确定是日轮，对于诸女神，汉地的典籍中有各种关于日月各自的说法，但此处认为是日月混合。无我空行母十五尊，因为一切都是猛厉的缘故是日座，父亲的坛城中诸女神
English
Some wish to pervade everything, some consider it similar to the state of five colors mixed into one, some consider it in accordance with the colors corresponding to the order of the soles of the feet, wind, etc., others consider it in accordance with the color of the vajra activity arising from the Vajradhatu mandala, and some consider the crossroads and the white face, black upper body, red waist, yellow middle two sections and two thighs, green two wrists and two feet. Whichever of the seven methods, if related to the guru's oral instructions, there is no contradiction. Thus, the gods under the feet of the eight goddesses are: Brahma is the peaceful activity, Indra is the increasing activity, Natha is the controlling activity, and Wrathful is the wrathful activity. For those outside the Buddha's teachings, some tantras only pursue their own interests with the four activities, and symbolize that they have not separated from the sinful mind. Yama is untimely death, the lord of wealth is distracted by enjoyment, the Rakshasa is various harms, and Tagzang Ris is to bewilder the mind. Suppressing them symbolizes destroying them. Thus, the four maras under the father's feet and the four maras of the directions, their places and functions are different. The four maras under the feet of the main deity are: Brahma, the lord of the form realm, Indra, the ruler of the thirty-three heavens, Hevajra, the lord of the maras, and Maheshvara among the three gods. The four maras of the directions are: Brahma, the guardian of the upper direction of the desire realm, Indra, the lord of the Gandharva demons, who guards the east, the great god Vishnu, and Isvara, who guards the northeast. Thus, the former lamas said. The sun seat is what ripens all sentient beings, the moon seat is what eliminates the heat of afflictions, and the lotus seat is what is characterized by being unstained by faults. Thus, the main deity's seat is definitely the sun disc, and for the goddesses, there are various explanations of the sun and moon separately in the Han Chinese texts, but here it is considered a mixture of sun and moon. The fifteen selflessness goddesses, because everything is wrathful, are on the sun seat, and in the father's mandala, the goddesses
Chinese
我尽息灭之故，说月座是确定的，这并不正确。因为降伏生灵者和大黑天，以及女神扎热嘎等非常忿怒的诸神也有很多关于月座的说法。而且父亲坛城的八位女神并没有比十五位女神更寂静的理由。 描述宫殿的清净是：因为平等性的缘故是四方形的，四无量心的自性是四个角，四解脱的自性是四个门，四念住是欲妙的四块布，四正断是四根柱子支撑的四个台阶，四神足是带有门框的四个门房，五根和五力是五层墙壁，七菩提分是鲜花的花环，八圣道分是八根柱子，断除烦恼的障碍是网和半网，以三戒的自性来庄严一切装饰。 宫殿的莲花座是多种金刚，象征着人无我，如果将它做成十二个角，象征着十二缘起完全清净，如果做成二十个角，象征着摧毁二十种有身见。莲花虽然生长在水中，却不被水沾染，同样，虽然显现各种世俗的现象，却不被其沾染，这就是法界空性，是法无我的意义，而在这两者之上智慧的光芒更加增盛，这是由位于两者之间的日轮来象征的。 尸陀林象征着轮回，那八个尸陀林象征着由八识聚所包含的，外面的保护轮象征着诸佛摧毁四魔和二障，成为永不退转的法性。 第二，念诵瑜伽，分为念诵的行为数珠、念诵的所缘、念诵的咒语和顺带产生的念诵差别四部分来讲述。 第一部分是：四种事业各有数珠的材料、数量、线绳和如何持握的方式，共同的是，数珠的加持分为增、中、减三种，以及如何佩戴的方式需要详细了解。
English
It is not correct to say that the moon seat is definite because of my complete pacification. Because there are many descriptions of moon seats for wrathful deities such as the subduer of beings, Mahakala, and the goddess Tsārikā. Moreover, there is no reason why the eight goddesses of the father's mandala are more peaceful than the fifteen goddesses. The description of the purity of the palace is: because of equality, it is square; the nature of the four immeasurables is the four corners; the nature of the four liberations is the four doors; the four mindfulnesses are the four cloths of desirable qualities; the four right abandonments are the four steps supported by four pillars; the four miraculous feet are the four gatehouses with door frames; the five faculties and five powers are the five layers of walls; the seven branches of enlightenment are garlands of flowers; the eightfold noble path is the eight pillars; the removal of the obscurations of afflictions is the net and half-net; adorned with all the ornaments of the nature of the three vows. The lotus seat of the palace is a variety of vajras, symbolizing the selflessness of the person, and if it is made into twelve corners, it symbolizes the complete purification of the twelve links of dependent origination, and if it is made into twenty corners, it symbolizes the destruction of the twenty views of the aggregates. Just as the lotus dwells in water but is not stained by water, so too, although various mundane phenomena appear, it is not stained by them, this is the emptiness of the dharmadhatu, the meaning of the selflessness of phenomena, and the light of wisdom is especially enhanced on these two, which is symbolized by the sun disc located between the two. The charnel ground symbolizes samsara, and the eight charnel grounds symbolize that which is contained by the eight aggregates of consciousness, and the protective wheel on the outside symbolizes that the Buddhas have destroyed the four maras and two obscurations, and have become of the nature of never being born again. Secondly, the yoga of recitation, which is explained in four parts: the rosary of recitation practice, the object of recitation, the mantra to be recited, and the incidental differences of recitation. The first part is: for the four activities, there are separate materials, numbers, cords, and methods of holding the rosary, and in common, the blessing of the rosary is divided into three types: increasing, medium, and decreasing, and the methods of how to wear it must be understood in detail.
Chinese
第二，念诵的所缘是：依上师的口诀，口耳相传，以密处至密处轮转的轮之念诵作为主要，其中，又以策励本尊的意续，成就殊胜作为主要，以及息灾、增益、怀爱和诛伏等，各自事业的所缘差别，和共同的法等，要从语中详细了解。第三是：根本咒、心咒，近心咒，瑜伽母等的鬘咒中著名的元音字母的咒语，在根本续部正文中已清楚说明，并且依续部总集的规例，对佛母和眷属的明妃等，种子字是：名咒本身三重复、或四重复、或五重复等。有些说：此处所说的近心咒，因为是金刚橛的事业法中所说，所以不应是近心咒，而且续部根本经典中也没有说是近心咒。这样说是不合理的，因为在燃灯贤的修法等一些根本经典中已说是近心咒，而且在修法《海生》中也清楚说明此咒即是近心咒，因为所有事业法的咒语都写在修法中是不够的。以是事业法的咒语为理由而不应是近心咒是没有过失的，因为在其他地方，如根本续部中所说：『妇女众的怀摄咒，同样恶毒和罪恶。』一样，ཨཥྞ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）也是为了修作怀爱和诛伏事业的咒语，所以成了不是根本咒的过失。如根本续部中所说：『念诵的引导是清晰和，声音悠扬且悦耳。』一样，太快太慢两种，和太大太小两种，即舍弃四种过失，要清晰而缓慢，并且极其清净地念诵。第四是：念诵的分类。印度和藏地的其他论师的口诀中是这样说的：容器念诵、轮之念诵、陈设念诵、舒卷念诵等，以所缘的差别分四种，以及忿怒念诵、耳语念诵、意念诵、止息念诵等，以语的作业差别分四种，以及策励念诵、丸之念诵、金刚念诵等，