Chinese
减少，对食物的信心减少，睡眠等等减少，出现敏锐的梦兆等等。之后减少分别念，民众应当毫无过失地效仿上师的行为。获得成就之后随心所欲。这是因为出现成就的征兆，所以为了进入伟大的修行，接受下部的印契而修行。这是它的意义。如果没有找到金刚女，这是指金刚种姓的女子，即多姆比。如果不是这样，也可以用自己的本尊种姓来做，即用上面所说的金刚种姓等等来做。或者用其他种姓，比如莲花种姓等等。剩下的很容易理解。布施身体之后，这是说，我把身体布施给圣众和一切众生。之后开始修持密咒的行为。有缘和无缘的差别，像这样不应该布施，这是说，为了一个众生而不舍弃自己的身体等等。剩下的很容易理解。获得成就的弟子，具有真实的智慧光明，对上师恭敬顶礼。这是说，如果上师没有获得成就，而弟子获得了成就，如果不向上师顶礼等等，就会堕落和退失。第六品的解释完毕。 第七品，解释确定手印和处所的品。现在要解释第七品，从这里辨别瑜伽士和外道徒的特征。指示一根手指，就是指示一根食指。指示两根手指，就是指示食指和中指两根手指。胜幢兵器食肉等，这是说，胜幢，即挂在人树上的死尸肉，以及用兵器杀死的（尸体）收集起来，桑达，意思是吃。或者萨布达瓦尔丹，如果看到七世的征兆，出现七个影子等等，现在作为修行的材料，做桑达瓦尔迪。现在这样做也是在征兆出现之后，成就的征兆出现之后，用大悲心来做，由主尊来做，是生起悲心的意思。剩下的很容易理解，所以没有写。西日是无二智慧，对于行为来说，一切法无自性且光明清澈的智慧。ོགས་之意为：像这样，由于没有领悟，而将诸法执着为因和作者。这是为了说明由内外缘起产生的自性是不成立的。汝意为远离造作，意思是说，要知道一切法都是远离一和多的。迦意为无所住，意思是说，见到之法即是涅槃，因为没有取舍，所以无所住。这就是它的意思。金刚颅骨的意思是：修行者安住于黑汝嘎的行仪中，是手中拿着金刚和颅骨之人的名字。如何如何众生之，智者食童肉已，彼有情彼彼得自在之意为：不是宰杀大象等，没有罪过，自然死亡或者他人宰杀从商铺里买来的肉，买来作为修行者的供品而作供养，那些有情就能获得天界和菩提的意思。或者，众生是指生起智慧的佛，这是说他以慈悲为了利益他人而化现各种不同的身相。智者是指从智慧中生起，要知道这个意思。食之意为与其无二无别。彼有情之意为，黑汝嘎获得自在，获得他的成就，这是不按照字面意思解释的。讲述并隐藏了意境之义，是与明妃相应地讲述的。第七品之释。第八品，瑜伽母轮之品之释。现在开始讲述第八品瑜伽母坛城，虚空བྷ་གའི་བསམ་གཏན་ནི། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之意为：与下部的三角之业相关联。其余部分因为容易理解所以没有写。次第二者之意为：在那大自在天等生起的房屋中央，要做一个八瓣莲花。在那莲花的中心是ར་ཨཱཏྨ། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。花瓣的四个方向是：依次布置金刚母等，高丽、瓦拉喜和空行母四位。四个角上布置用菩提心等装满的四个颅碗。在那外层做一个八瓣莲花，布置高丽、作绕丽、贝达丽、格萨玛丽，布嘎西，夏瓦丽，禅达丽和多姆比。东西方的门
English
Decreasing, decreasing faith in food, decreasing sleep, etc., and the appearance of sharp dream omens, etc. After that, reduce conceptual thoughts, and the people should imitate the actions of the superiors without fault. After attaining accomplishment, do as you please. This is because the signs of accomplishment appear, so in order to enter into great practice, receive the lower mudra and practice. This is its meaning. If a Vajra woman is not found, this refers to a woman of the Vajra lineage, namely Ḍombī. If this is not the case, it can also be done with one's own deity lineage, that is, with the Vajra lineage mentioned above, etc. Or use other lineages, such as the Lotus lineage, etc. The rest is easy to understand. After giving the body, this is to say, I give the body to the noble ones and all beings. After that, begin to practice the conduct of mantra. The difference between the fortunate and the unfortunate, like this should not be given, this is to say, for the sake of one sentient being, one does not abandon one's own body, etc. The rest is easy to understand. A disciple who has attained accomplishment, possesses the light of true wisdom, and respectfully prostrates to the guru. This is to say, if the guru has not attained accomplishment, and the disciple has attained accomplishment, if he does not prostrate to the guru, etc., he will fall and degenerate. The explanation of the sixth chapter is complete. Chapter Seven, Explanation of the Chapter on Determining Symbols and Places. Now we will explain the seventh chapter, from here we will distinguish the characteristics of yogis and outsiders. Pointing to one finger is pointing to one index finger. Pointing to two fingers is pointing to two fingers, the index finger and the middle finger. Victory banner, weapon, flesh-eating, etc., this is to say, the victory banner, that is, the flesh of a dead person hung on a human tree, and those killed by weapons are collected, Saṃta, meaning to eat. Or Saptavardana, if you see the signs of seven lifetimes, the appearance of seven shadows, etc., now as a material for practice, do Saṃtavardī. Doing this now is also after the signs appear, after the signs of accomplishment appear, do it with great compassion, do it by the main deity, it is the meaning of generating compassion. The rest is easy to understand, so I have not written it. Śrī is non-dual wisdom, for action, all dharmas are without self-nature and the wisdom of clear light.
English
The meaning of "Ogha" is: Like this, because of not realizing, clinging to all dharmas as cause and agent. This is to explain that the self-nature arising from internal and external dependent origination is not established. "Ru" means being free from fabrication, which means that all dharmas should be known to be free from one and many. "Ka" means having no abode, which means that the seen dharma is nirvana, because there is no acceptance or rejection, so there is no abode. That's what it means. The meaning of "Vajra Skull" is: The practitioner dwells in the conduct of Heruka, and is the name of the person who holds the vajra and skull in his hand. "How, how living beings, the wise eat the flesh of children, that sentient being obtains freedom" means: It is not the slaughter of elephants, etc., without sin, naturally dead, or the meat bought from the shop after being slaughtered by others, bought as offerings for the practitioner to make offerings, those sentient beings can obtain heaven and bodhi. Or, sentient beings refer to the Buddha who has arisen wisdom, which means that he manifests various different bodies with compassion for the benefit of others. The wise refers to arising from wisdom, and this meaning should be known. "Eat" means being non-dual with it. "That sentient being" means that Heruka obtains freedom and obtains his accomplishment, which is not explained according to the literal meaning. Explaining and hiding the meaning of the intention is explained in accordance with the consort. Explanation of the seventh chapter. Eighth chapter, explanation of the chapter on the wheel of yoginis. Now begin to explain the eighth chapter, the mandala of yoginis, "Space བྷ་གའི་བསམ་གཏན་ནི། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）" means: It is related to the work of the lower triangle. The rest is not written because it is easy to understand. The meaning of "the two orders" is: In the center of the house where that great自在天 etc. arise, an eight-petaled lotus should be made. In the center of that lotus is रात्म (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The four directions of the petals are: Vajramatrika etc., Gauri, Varahi and the four Dakinis are arranged in order. Four skull bowls filled with bodhicitta etc. are arranged in the four corners. On the outer layer, make an eight-petaled lotus, and arrange Gauri, Chauri, Vetali, Ghasmari, Pukkasi, Shavari, Chandali and Dombi. The east and west gates
Tibetan
ལ་མཁའ་སྤྱོད་དང༌། །ས་སྤྱོད་གཉིས་དགོད་དོ། །དེ་རྣམས་ནི་འཁོར་བའི་ངོ་བོ་སྟེ། ཁ་དོག་དང༌། མཚན་མར་ཡང་སྣང་ལ། དོན་དམ་པར་ནི་རང་བཞིན་མེད་པ་མྱ་ངན་ལས་འདས་པའི་ངོ་བོར་ཡང་སྣང་བའི་དོན། ལྷག་མ་གོ་སླ་བས་མ་བྲིས་སོ། །གཞན་ནི་ཟུར་ནི་གསུམ་པར་བཤད། །ཅེས་བྱ་བ་ནི། གཞལ་ཡས་ཁང་དེའི་ཕྱི་རིམ་བཙུན་མོའི་བྷ་ག་ལ་བྱའོ། །དེའི་དབུས་སུ་ཡི་དགས་ཀྱི་གདན་བཅོ་ལྔ་དགོད། དེ་སྟེང་ཟླ་བ་དག་ཡིན་ཏེ། །ཞེས་བྱ་བ་ནི་དབུས་ཀྱི་ལྟེ་བ་ལ་ཟླ་བའི་སྟེང་དུ་ཨ་ ཆན་བཅུ་དྲུག་ཕྲག་གཉིས་དགོད། དེ་ན་ཀཱ་ལི་ཀ་ཆེན་སུམ་ཅུ་རྩ་གཉིས་ཀྱི་སྟེང་དུ། ཡ་ར་ལ་ཝ། ཤ་ཥ་ས་ཧ་དང༌། དྷ་ཌ་གཉིས་ཏེ་བཞི་བཅུ་རྩ་གཉིས་དགོད། །དེ་ཉི་མར་གྱུར་ཏེ། དངོས་སུ་ཨཱ་ལི་ཟླ་བ་སྟེ་ཐབས་ཀྱི་བདག་ཉིད་ཀཱ་ལི་ཉི་མ་སྟེ་ཤེས་རབ་ཀྱི་བདག་ཉིད་དོ། །དེ་ནས་ཉི་མ་མནན་ནས་ནི། །ཞེས་པ་ལ། ཟླ་བའི་འོད་ཉི་མའི་འོད་ཀྱིས་མི་སྣང་ཞིང་གཅིག་ཏུ་གྱུར་པས་ཉི་མ་ཉིད་དུ་སྣང་ངོ༌། །བདེ་བ་ཆེན་པོ་གཉིས་ཨཱ་ལི་ཀཱ་ལི་གཉིས་ལས། ཟླ་བ་དང་ཉི་མ་གཉིས་གཅིག་ཏུ་གྱུར་པའི་དོན། དེ་གཉིས་སུ་མེད་པ་ལས་འོག་མའི་གཽ་རཱི་ལ་སོགས་པར་གྱུར་པའི་དོན། ད་ལ་ཟླ་བ་ནི་མེ་ལོང་ལྟ་བུའི་ཡེ་ཤེས་ཀྱི་རྟགས། དེ་གཉིས་སུ་མེད་པ་ཉི་མའི་དཀྱིལ་འཁོར་ནི་མཉམ་པ་ཉིད་ཀྱི་ཡེ་ཤེས་ཀྱི་རྟགས་སོ། །བདུན་བདུན་ལ་ཞེས་པ་ནི། ཉི་མ་ལ་རྟ་བདུན་ཡོད་པ་ལ་བྱ་ཟེར་ན། སློབ་དཔོན་ལ་ལས་ནི་ལྷ་བཅོ་ལྔ་ལ་པདྨ་དང་སྒོ་ལ་བཀོད་པའི་ལྷ་མོ་བཅུ་བཞི་གནས། ཉི་མ་བདུན་བདུན་ཡིན་ཞེས་པ་དང་སྦྱར་རོ། །དེ་གཉིས་ནི་མཉམ་པ་ཉིད་ཀྱི་ཡེ་ཤེས་སོ། །རང་གི་ལྷ་ཡི་ས་བོན་དགོད། །ཅེས་བྱ་བ་ལ། ལྷ་མོ་རྣམས་ཀྱི་ཡིག་འབྲུ་དང་ཕྱག་མཚན་ཟངས་གྲི་དགོད་པའི་དོན། དེ་ནི་སོ་སོར་རྟོག་པའི་ཡེ་ཤེས་ཀྱི་བདག་ཉིད་དོ། །སྐུ་ཡོངས་སུ་རྫོགས་པ་ནི། བྱ་བ་གྲུབ་པའི་ཡེ་ཤེས་ཀྱི་བདག་ཉིད་དེ། སྐུ་ལྔ་ཉིད་དུ་གྱུར་པ་སྟེ། །ཞེས་བྱ་བ་ནི། ཟླ་བ་དང་ཉི་མ་དང་ཡིག་འབྲུ་དང༌། ཕྱག་མཚན་དང༌། སྐུ་ཡོངས་སུ་རྫོགས་པ་དང༌། ལྔ་ལས་གྱུར་པའི་དོན་དེ་ལྟ་བུའི་ཆོ་ག་མཁས་པས་བཤད་དོ། །ཨཱ་ལི་ཀཱ་ལི་མཉམ་སྦྱོར་ཏེ། །ཞེས་བྱ་བ་ནི། ཨཱ་ལི་ཀཱ་ལི་གཉིས་ལས་སྐུ་རྫོགས་པའི་ཚུལ་དུ་བྱུང་བས། རྡོ་རྗེ་སེམས་དཔའི་བདག་ཉིད་དེ། སྐུ་རྫོགས་པའི་ཚུལ་དུ་བྱུང་བ་ཡིན་ལ། ཡི་གེ་ལས་མ་བྱུང་ཞེས་བྱ་བར་སྦྱར་རོ། །དེ་ནི་དངོས་ཧཱུཾ་ལས་གཙོ་བོ་བསྐྱེད་པ་དང༌། ཕཊ་ལས་འཁོར་བསྐྱེད་པ་ལ་སོགས
Chinese
又于空中行，于地行二者安立。彼等乃是轮回之自性，于颜色及相亦显现，然就究竟而言，乃是无自性，亦显现为寂灭之自性之义。剩余易懂故未书写。其他于隅乃说为三。名为：于彼宫殿之外层，当作明妃之莲宫。于彼之中央，安立本尊之座十五。其上乃是月亮。名为：于中央之脐间，于月亮之上，安立阿字十六双。于彼处，于三十二大嘎丽嘎之上，安立 雅Ra拉哇，夏卡萨哈，以及达达二者，即四十二。彼即转化为太阳。实则阿丽为月亮，乃方便之自性，嘎丽为太阳，乃智慧之自性。其后，压制太阳之后。如是说，月亮之光为太阳之光所不显，且成一体，故显现为太阳本身。二大乐，由阿丽嘎丽二者，月亮与太阳二者成一体之义。彼二无别，乃转化为下部之郭丽等之义。于此，月亮乃如镜之明镜般之智慧之象征。彼二无别，太阳之坛城乃平等性之智慧之象征。七七者，若说太阳有七马。某些上师则说，于十五尊神，莲花与门上所布置之十四天女安住。与太阳七七之说相合。彼二乃平等性之智慧。安立自己本尊之种子字。名为：诸天女之字与手印铜刀安立之义。彼乃个别分别之智慧之自性。身圆满者，乃成所作之智慧之自性。即化为五身。名为：月亮与太阳及字，与手印及身圆满，与五者所化生之义，如是之仪轨，智者所说。阿丽嘎丽和合。名为：由阿丽嘎丽二者，以身圆满之方式出现，乃金刚萨埵之自性。乃以身圆满之方式出现，与非由字所生之说相合。彼乃实由吽字生出主尊，由啪字生出眷属等
English
Also, establish the two that travel in the sky and travel on the ground. These are the nature of samsara, appearing in color and form, but ultimately, they are without inherent existence, also appearing as the nature of nirvana. The rest is easy to understand, so I have not written it. Others say that the corner is explained as three. That is to say: the outer layer of that palace should be made into the lotus palace of the consort. In the center of it, place fifteen seats of the Yidam. Above that are the moons. That is to say: in the navel of the center, above the moon, place sixteen pairs of the letter A. There, above the thirty-two great Kalikas, place Ya Ra La Wa, Sha Ka Sa Ha, and the two Dha Dhas, which are forty-two. That transforms into the sun. In reality, Ali is the moon, the nature of skillful means, and Kali is the sun, the nature of wisdom. After that, after suppressing the sun. It is said that the light of the moon is not visible due to the light of the sun, and it becomes one, so it appears as the sun itself. The two great bliss, from the two Ali and Kali, mean that the moon and the sun become one. Those two are inseparable, meaning that they transform into the lower Gauri and so on. Here, the moon is a symbol of mirror-like wisdom. Those two are inseparable, the mandala of the sun is a symbol of the wisdom of equality. The seven sevens, if it is said that the sun has seven horses. Some teachers say that the fourteen goddesses arranged on the fifteen deities, lotuses, and doors reside. It is in accordance with the saying that the sun is seven sevens. Those two are the wisdom of equality. Establish the seed syllable of your own deity. That is to say: the meaning of establishing the letters and hand implements, copper knives, of the goddesses. That is the nature of the wisdom of individual discernment. The one whose body is completely perfect is the nature of the wisdom of accomplished action. That is, it transforms into the five bodies. That is to say: the meaning of the moon, the sun, the letters, the hand implements, the completely perfect body, and the five transformations, such a ritual is explained by the wise. Ali and Kali are combined. That is to say: from the two Ali and Kali, it appears in the manner of the complete body, which is the nature of Vajrasattva. It appears in the manner of the complete body, and it is in accordance with the saying that it is not born from letters. That is, in reality, the main deity is generated from the Hum syllable, and the retinue is generated from the Phat syllable, and so on.