English
The desire-to-be-angry mother, similarly, from the Vajra Iron Hook Mother are born the desire-to-touch mother, from the Wrathful Frowning Mother is born the desire-to-hook mother, from the Cunda Mother is born the desire-to-bind mother, from the Radiant Mother is born the desire-to-pierce with a stake mother, from the Fierce-Eyed Mother is born the desire-to-run mother. Similarly, the desire mothers born from the Asura race are: from the Dog-Faced Mother is born the desire-to-move all limbs mother, from the Pig-Faced Mother is born the desire-to-leak excrement and urine mother, from the Jackal-Faced Mother is born the desire-to-deceive sentient beings mother, from the Tiger-Faced Mother is born the desire-for-much-argument mother, from the Crow-Faced Mother is born the desire-to-eat-remnants mother, from the Vulture-Faced Mother is born the desire-for-battle mother, from the Garuda-Faced Mother is born the desire-to-bind-snakes mother, from the Owl-Faced Mother is born the desire-to-make-children-angry mother. These thirty-seven desire mothers, in the mandala of speech, according to the divisions of their own families, are in their respective directions. Similarly, "The thirty-seven outer desire mothers, etc." means that those who are the opposite of the desire mothers are called outer desire mothers. They are on the platform of the body mandala, by the power of their own families, in their respective directions, which is completely certain. Thus, on the cloth outside the outer mandala, at each time of day and night, whatever slightly desires the activities of sentient beings, all of these are the activities of yoginis by the power of the elements, this is certain. Now, what is said is permanence and impermanence, such as, in the seventh month after birth, etc., externally, the Vajra Holder says that all of the three realms, that is, the aggregates, elements, and sense bases, etc., are the form of the mandala, in order to make the minds of children firm. Here, the external world realm, the internal body, and the other measured mandalas, expanding and contracting, that is, in expanding and contracting, the arising of things truly exists, here the things are the substances of atoms, that is, the four great elements of earth, water, fire, and wind, and the space element, that is, the moon and the subsequent I-sound or semen or so.
Chinese
在其中，尘埃或两个明点与太阳也是天空的界，同样地，罗睺也是能辨识的界，如此这般，具有六界自性的大丈夫之人，是物质的生。物质的生起因是喜悦。衰败是收摄，从那二者生起的诸法得以安住。如此，地的生是树木等稳固之物，水的生是暖湿所生之物，火的生是胎生之物，风的生是卵生之物，月的生是龙和非天，日的生是鬼神和天神，罗睺的生是无色之物，时火的生是地狱众生。 如此这般，八种生是物质的自性，即是物质的生。其中，所谓“常恒虚空金刚”，此处“虚空”是指第九，与虚空微尘之物分离，不可断绝，因为不可分割且无有分别，并且因为无有物质，所以虚空金刚，天空的界是常恒的，因为天空的界存在于一切处，即使存在于三种有之中，也不会变成无常。先前所说的鬼神之众会变成无常，如同人的主人所变的幻术一般，如果如此观察，则会从无有之理中得出结论。如此分析，也能见到常恒大空性，也能见到无常微尘的聚合与分离，但二者都不会变成成佛之方便。即使如此，愚笨之心的孩童们，为了引入和清净心意，唉！人中之王，善月，您应当宣说这些方便，但实际上，常恒和无常之物，作为心要，在此无有任何需要证实的。因此，为了成佛，任何需要证实的，那证实本身就是确定的，此处任何被考察的方便都是错乱的，也就是金刚持的一切方便。因此，国王啊，自己的心意远离垢染，也就是远离考察，自性是坛城的主宰。
English
Within it, dust or two bindus, and the sun are also the realm of the sky, similarly, Rahu is also the realm of discernment, thus, the great person who possesses the nature of the six realms is the birth of matter. The arising of the birth of matter is joy. Decay is gathering, and from those two, the beings that arise abide properly. Thus, the birth of earth is stable things like trees, the birth of water is things born from warmth and moisture, the birth of fire is womb-born beings, the birth of wind is egg-born beings, the birth of the moon is nagas and asuras, the birth of the sun is bhutas and devas, the birth of Rahu is formless beings, and the birth of time-fire is hell beings. Thus, the eight kinds of birth are the nature of matter, that is, the birth of matter. Among them, the so-called "eternal space vajra," here "space" refers to the ninth, separated from the substance of space particles, not severable, because it is indivisible and without distinction, and because it is without substance, therefore the space vajra, the realm of space is eternal, because the realm of space exists everywhere, even if it exists in the three existences, it will not become impermanent. The previously mentioned host of bhutas will become impermanent, like the illusion transformed by the lord of men, if observed in this way, it will be concluded from the reasoning of non-existence. Thus analyzing, one can also see the eternal great emptiness, and one can also see the aggregation and separation of impermanent particles, but neither will become a means to attain Buddhahood. Even so, foolish-minded children, for the sake of introducing and purifying the mind, alas! King of men, Good Moon, you should declare these means, but in reality, eternal and impermanent things, as the heart essence, here there is nothing to be proven. Therefore, for the sake of attaining Buddhahood, whatever needs to be proven, that proof itself is certain, here any means that are examined are confused, that is, all the means of Vajradhara. Therefore, O King, one's own mind is free from defilements, that is, free from examination, the nature is the lord of the mandala.
Chinese
应当如此作观想，这是确定的。现在从“具吉祥”等开始讲述能依和所依，即身语意之坛城中，具吉祥金刚持主尊变为意金刚，人主身语意的特征之坛城是身金刚。诸天轮，由阿 अली 迦लि族所生，语金刚在日月之上。如是，在语和身的坛城中，天众也是语金刚。如是，以身的形态，意有三种形态；以坛城的形态，身有三种形态，分别陈述，语也有三种形态，这是完全确定的。此处，莲花的根和茎是从阿字（藏文：ཨ）中产生的。花瓣和花蕊是从乌字（藏文：ཨུ）中圆满产生的。中央的莲心和月亮座是从玛字（藏文：མ）中产生的。太阳座是从或者拉字（藏文：ར）中产生的。如是，嗡字（藏文：ཨོྃ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）般若那被说为心髓，即莲花。从胎中出生之众生的此生，首先是天尊身形的圆满，这是确定的。如是，观想五种智慧的自性，薄伽梵时轮金刚，以金刚萨埵为顶饰，是极其清净的法界自性。之后，观想从六道处迎请所有众生，安住于此坛城之中。将毗卢遮那佛等如来及其眷属安住于自己的心间，化为菩提心，从自己的秘密金刚中放出，观想以此菩提心为所有众生灌顶。之后，观想所有被菩提心光芒触及的众生，都具有三面或多面，以及各种颜色的舌头，是智慧和方便的自性，充满殊胜喜乐的安乐。之后，观想他们的身体刹那间变为坛城轮。其中，咒语的种子字是各种堆叠的明点和元音。此处，所有明点的集合是卡字（藏文：ཀྵ），要知道，它是用来表明名字的明点。
English
It is certain that one should visualize in this way. Now, starting with "Glorious," the support and the supported are explained, that is, in the mandala of body, speech, and mind, the main Glorious Vajradhara transforms into the mind vajra, and the mandala of the characteristics of the lord of men's body, speech, and mind is the body vajra. The deities' wheels, born from the Āli and Kāli families, the speech vajra is above the sun and moon. Thus, in the mandalas of speech and body, the assembly of deities is also the speech vajra. Thus, with the form of the body, the mind has three forms; with the form of the mandala, the body has three forms, and when stated separately, speech also has three forms, which is completely certain. Here, the root and stem of the lotuses arise from the letter A (Tibetan: ཨ). The petals and stamens arise perfectly from the letter U (Tibetan: ཨུ). The central lotus heart and moon seat arise from the letter Ma (Tibetan: མ). The sun seat arises from either the letter Ra (Tibetan: ར). Thus, the syllable Om (Tibetan: ཨོྃ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) Pranava is said to be the essence, that is, the lotus. For the birth of those born from the womb, the first is the perfection of the deity's form, which is certain. Thus, contemplate the Bhagavan Kalachakra Vajrasattva, the embodiment of the five wisdoms, adorned with Vajrasattva, who is the nature of the utterly pure Dharmadhatu. Then, visualize inviting all sentient beings from the six realms and placing them in this very mandala. Place the Tathagatas such as Vairochana and their retinues in your own heart, transforming them into Bodhicitta, emanate them from your secret vajra, and visualize empowering all those sentient beings with this Bodhicitta. Then, visualize all those sentient beings touched by the rays of light of Bodhicitta, having three faces or many faces, and tongues of various colors, being the nature of wisdom and skillful means, filled with the bliss of supreme joy. Then, visualize their own bodies instantly transforming into the nature of the wheel of the mandala. Among them, the seed syllables of the mantras are various stacked clarifiers and vowels. Here, the collection of all clarifiers is the letter Ksha (Tibetan: ཀྵ), know that it is the clarifier used to indicate the name.