English
Fundamentally, it is the nature of the merits of the six wisdoms. Proclamation is the form of wisdom. For that reason, all the merits shown by power, etc., will appear, these are the merits that only the Bhagavan (bcom ldan 'das) possesses, others do not have. Or, the demons such as afflictions are caused by afflictions, near afflictions, and universal afflictions. The manifestation of clinging to what is taken and what can be taken is the way to enter the ground. Afflictions are the six senses. Near afflictions are the senses entering into the objects due to the manifestation of clinging to what is taken. Universal afflictions are entering into the manifestation of clinging to what is taken and what can be taken, causing the six consciousnesses such as truth to enter, which are afflictions, near afflictions, and universal afflictions. That is the demon, because the mind does not arise with desire for wisdom, so it is a demon. Subduing them is abiding by the nature of the extremely pure realm of Dharma, therefore it is the Bhagavan (bcom ldan 'das). Now, with the birth mother and the existence of daughters, etc., as a brief indication, and then extensively explaining other meanings, it is called "Wisdom Mother." Having said these, here is the birth of sentient beings. Wisdom Sister is she. Because of showing emptiness. The meaning is very clear. Or, it is called "Wisdom Mother." It means that the wisdom that surpasses with the sound of wisdom, that wisdom is the extremely pure consciousness. That is called mother, because of giving birth to sentient beings. Sentient beings refer to the nature of the five aggregates such as form, and the senses such as the eyes. That is called the wisdom sister. How is it? Because of showing emptiness. It is called the wisdom sister. It means that emptiness is distinguishing the nature of objects, etc. Showing is realization. Or, indivisibility is emptiness, which means non-discrimination. Showing in this way means that all dharmas are the body of the mind. "The washerwoman and daughter, and the dancer should also be said." It means the dyeing mother and the dancer, etc.
Chinese
以及這些女兒們也應當解說。為了成熟一切有情，故如是稱之為煮煉母。至於歌女和女兒們從何而來，經中說：為了傾注功德，故稱之為女兒。智慧應被稱為歌女。為何如此？因為其搖動之故。因此，以其意義而言，她們是女兒。因此，她們被稱為大悲者。由於世尊不可觸及，因此被稱為童女。這也是女兒。為了善說阿裡嘎裡，故說宣說即是真實的重複。這表示旃陀羅女和婆羅門女以阿裡嘎裡的自性而安住。或者，所謂的煮煉母和女兒應被解說，是說為了成熟一切有情而稱為煮煉母。一切有情指的是色等五蘊的自性。她們以貪欲染著的特徵，以世俗諦安立，即是身金剛母煮煉母。以勝義諦也是以其安立，為了傾注功德故為女兒。智慧應被稱為歌女，因為其搖動之故。所謂的大悲者，即是搖動，因為風是搖動的緣故。阿裡嘎裡的自性之風歌舞母，語金剛母，她也是女兒。由於世尊不可觸及，因此被稱為童女。這是因為「意乃聖妙樂滴」之故。意金剛母童女，她也是女兒。這些也是因為金剛三者無別之故，化身即是金剛部族。次第區分，首先是自我的真如。為了顯示金剛三者無別而說：「宣說即是真實的重複。」也就是說，阿裡旃陀羅女是寶生部的清淨之故，是瑜伽母無我母。嘎裡婆羅門女是毗盧遮那佛的清淨之故，是方便。兩者都是宣說，是無二的安立。所謂的宣說即是真實的重複，是指以決定性的方式指示。這是真言的次第區分，是真言的真如，是圓滿受用身。足跡。
English
And these daughters should also be explained. To ripen all sentient beings, hence she is called the Boiling Mother. As for where the singers and daughters come from, it is said in the sutra: To pour out merits, hence she is called a daughter. Wisdom should be called a singer. Why is that? Because of its movement. Therefore, in terms of its meaning, they are daughters. Therefore, they are called the Great Compassionate Ones. Because the Blessed One is untouchable, hence she is called a maiden. This is also a daughter. To speak well of Ali Kali, it is said that proclamation is the true repetition. This indicates that the Chandala woman and the Brahmin woman abide in the nature of Ali Kali. Or, the so-called Boiling Mother and daughter should be explained, meaning that she is called the Boiling Mother in order to ripen all sentient beings. All sentient beings refer to the nature of the five aggregates such as form. They are established by the conventional truth with the characteristic of attachment to desire, that is, the Body Vajra Mother Boiling Mother. The ultimate truth is also established by it, and she is a daughter because of pouring out merits. Wisdom should be called a singer because of its movement. The so-called Great Compassionate One is movement, because the wind is moving. The wind dancer mother of the nature of Ali Kali, the Speech Vajra Mother, she is also a daughter. Because the Blessed One is untouchable, hence she is called a maiden. This is because of the phrase "Mind is the dripping of sacred bliss." The Mind Vajra Mother maiden, she is also a daughter. These are also the Vajra family because the three Vajras are inseparable, and the emanation body is the Vajra family. Differentiated in order, the first is the Suchness of the self. To show that the three Vajras are inseparable, it is said: "Proclamation is the true repetition." That is to say, Ali Chandala woman is the Yoga Mother Selfless Mother because of the purity of the Ratnasambhava family. Kali Brahmin woman is the method because of the purity of Vairochana. Both are proclamations, which are non-dual establishments. The so-called proclamation is the true repetition, which means to indicate in a definitive way. This is the gradual distinction of mantras, the Suchness of mantras, the Sambhogakaya. Footprints.
Chinese
是为坛城。意思是，脚的部分以各种图案的方式展现，是誓言的坛城。因此说坛城。意思是，捏紧和抓住，使其不动摇，是收摄的同义词。这也被称为坛城。这是智慧的坛城。如此，坛城有两种。或者说坛城，意思是脚的足迹是脚的智慧，因为那是原因。足迹是展现，这是神的真如，神的次第，法身。因此说坛城。意思是，在头顶上成为自己种姓的主人。这使黑汝迦圆满。权力的次第是智慧的真如，身语无别的全知者。又或者，因此 说坛城。意思是成为坛城。什么呢？是脚的足迹。脚是第四，俱生。以这种方式是图案，是目标。那本身被称为坛城，意思是满足后抓住，是不可动摇的自性。次第是，正是在这里，用金刚橛钉住。因此被称为手印。简要地指示后，详细地阐述了真如。手的改变是手印。意思是，手互相拍击的声音本身就是手印。手指的捏合也是如此。意思是，手指互相捏合本身就是手印。又或者，手的改变是手印。意思是，ka是金刚持。ra是无我母。两者的自性是改变的声音。手印是成为象征。通过五种姓的次第，一百种姓等的各种区分变得无别。手指的捏合也是如此。意思是，手指的声音是境和根的自性，是五种自性的五种姓。它的捏合是达到收摄的真如，是真如，两个坛城无差别地展现和收摄的自性。神有两种，有形和咒语的自性。真如的瑜伽士
English
It is the mandala. It means that the part of the foot is displayed in various patterns, it is the mandala of vows. Therefore, it is said to be a mandala. It means to pinch and grasp, to make it unshakeable, it is a synonym for gathering. This is also called a mandala. This is the wisdom mandala. Thus, there are two types of mandalas. Or it is said to be a mandala, meaning that the footprint of the foot is the wisdom of the foot, because that is the cause. The footprint is the manifestation, this is the Suchness of the deity, the order of the deity, the Dharmakaya. Therefore, it is said to be a mandala. It means to become the master of one's own lineage on the crown of the head. This perfects Heruka. The order of power is the Suchness of wisdom, the omniscient one who is inseparable from body and speech. Or again, therefore say mandala. It means to become a mandala. What is it? It is the footprint of the foot. The foot is the fourth, co-emergent. In this way, it is a pattern, it is the target. That itself is called a mandala, meaning that after being satisfied, it is grasped, it is the nature of immovability. The order is, it is precisely here that the vajra is pegged. Therefore, it is called a mudra. After briefly indicating it, the Suchness is elaborated in detail. The change of hands is a mudra. It means that the sound of hands clapping against each other is itself a mudra. The pinching of fingers is also the same. It means that the pinching of fingers against each other is itself a mudra. Or again, the change of hands is a mudra. It means that ka is Vajradhara. ra is the Mother of No-self. The nature of both is the sound of change. The mudra is to become a symbol. Through the order of the five lineages, the various distinctions of the hundred lineages, etc., become indistinguishable. The pinching of fingers is also the same. It means that the sound of fingers is the nature of the object and the root, it is the five lineages of the five natures. Its pinching is the Suchness that reaches gathering, it is Suchness, the nature of the two mandalas being indistinguishable in manifestation and gathering. There are two types of deities, those with form and those with the nature of mantras. The yogi of Suchness
Chinese
如何禅修，此已宣说。彼即是所思，彼是所修。何所思，即以何者与何者作为所思之境。何所缘，即为何如是思，以种种方式使其清晰显现，彼即成为所思。又，彼所思即是所取之境的自性。何所缘，即为何如是思，以诸根执持的方式作为境。何所思，诸根的自性为何？因此，所修即是所取之境的自性，彼无有相。为何如是思，因为境与诸根无有差别，因此，具足智慧、身相与真言自性的本尊，瑜伽士应修持一切，即次第区分第一、第二与本尊的次第区分，以及灌顶的次第区分。如何修持所指示的本尊，此已宣说。 从父所得之乐， 彼乐自身而享用， 何乐令此死亡， 彼乐称为三摩地。 如是说，父即是生起之意，从中所得之乐，即以境与诸根所生之智慧乐等种种相。享用彼即是体验。自身即是自己，此即表示无有与心相异之物。如是，圣者龙树亦云： 因有种种之欲乐， 本尊之所缘各异， 除却心之金刚外， 无有他尊如是说。 如是宣说。彼乐即是彼智慧。称为三摩地，即是称为禅定。此处是指喜金刚续。何所缘，即以何乐，即以何智慧。死亡即如死亡一般，即境与诸根以及识之止息，即彼与智慧相异之智慧，非为证悟彼之义。又，父即是生起者，通达方便与智慧无二之自性者。所得之乐即是所生之智慧。彼智慧即是享用。自身即是自观自身。乐。
English
How to meditate, this has been explained. That is what is to be thought of, that is what is to be meditated upon. What is to be thought of, that is, what and what are made the object of thought. What is the basis, that is, why is it thought of in such a way, making it clear and manifest in various ways, that becomes what is to be thought of. Or, that which is to be thought of is the nature of the object to be grasped. What is the basis, that is, why is it thought of in such a way, making it the object in the way the senses hold it. What is thought of, what is the nature of the senses? Therefore, what is to be meditated upon is the nature of the object to be grasped, that has no characteristics. Why is it thought of in such a way, because there is no difference between the object and the senses, therefore, the deity with the nature of wisdom, form, and mantra, the yogi should meditate on everything, that is, successively distinguishing the first, second, and the successive distinctions of the deity, and the successive distinctions of empowerment. How to meditate on the deity that has been indicated, this has been explained. The bliss obtained from the father, That bliss is enjoyed by oneself, What bliss causes this death, That bliss is called samadhi. Thus it is said, father is the mind that gives rise, the bliss obtained from it, that is, the various aspects of the bliss of wisdom, etc., produced by the object and the senses. To enjoy it is to experience it. Oneself is oneself, this indicates that there is nothing separate from the mind. Thus, the noble Nagarjuna also said: Because of various desires, The objects of the deities are different, Except for the vajra of the mind, There is no other deity, thus it is said. Thus it is declared. That bliss is that wisdom. Called samadhi, that is, called meditation. Here it refers to the Hevajra Tantra. What is the basis, that is, with what bliss, that is, with what wisdom. Death is like death, that is, the cessation of the object, the senses, and consciousness, that is, the meaning of not realizing another wisdom that is different from that wisdom. Also, father is the one who gives rise, realizing the nature of the union of method and wisdom. The bliss obtained is the wisdom that is produced. That wisdom is what is enjoyed. Oneself is to contemplate oneself on oneself. Bliss.