Chinese
是导师。从“此后当说真实语，是为美者之相”开始，到“莲花自在部族生”为止，讲述了莲花部的清净女神。从“身体青蓝略带黄”开始，到“当知是空行母”为止，讲述了勇士女神不动部的相。从“红色黄色眼亦红”开始，到“于此空行母无疑虑”为止，讲述了勇士神之部族。从“女人黄色略带蓝”开始，到“是为如来部之随行”为止，讲述了清净女神宝生部的相。从“略带蓝色略带绿”开始，到显示了金刚亥母的部族之相。从“显现黄色泛黄光”开始，到“是为断头母之部族生”为止，讲述了勇士女神度母所生部的女神。从“女人若贪爱血肉”开始，到“是黑汝嘎之部族生”为止，讲述了勇士女神空行母的部族。从“女人若其色如青云”开始，到“于此空行母无疑虑”为止，讲述了勇士女神有色女的部族。从“若有头发呈螺旋”开始，到“此等是相之变化”为止，讲述了受命女神莲花部。从“红色黄色之女人”开始，到“是为手印之替代”为止，讲述了受命女神事业部。从“短小且腿粗”开始，到“家中绘制金刚杵”为止，讲述了受命女神黑汝嘎部。从“全身皆有毛发”开始，到“家中绘制牙齿而供养”为止，讲述了受命女神亥母部。第四品之释第三解说完毕。 第四品之第四解说，显示彼等支分之标志。 如是显示标志后，讲述勇士女神之标志，从“此后当说真实语”开始，到“当为第二导师所劝请”为止。
English
Is the teacher. From "Then shall be spoken the true word, it is the characteristic of the beautiful," to "The Padma Garwang family arises," explains the purifying goddess of the Lotus family. From "The body is blue-green, slightly yellow," to "Know that she is a Dakini," explains the characteristic of the Heroine Goddess, the Akshobhya family. From "Red and yellow, with red eyes," to "There is no doubt about this Dakini," explains the family of the Hero God. From "A woman who is yellow and slightly blue," to "Is a follower of the Tathagata family," explains the characteristic of the purifying goddess, the Ratnasambhava family. From "Slightly blue and slightly green," to the characteristic of the Vajravarahi family is shown. From "Appearing yellow in color," to "The Khandaroha family arises," explains the Heroine Goddess, the goddess of the Dhumaskati family. From "A woman who craves flesh and blood," to "The Heruka family arises," explains the Heroine Goddess, the Dakini family. From "A woman whose color is like a blue cloud," to "There is no doubt about this Dakini," explains the Heroine Goddess, the Rupini family. From "Whoever has spiraling hair," to "These are the changes of characteristics," explains the commissioned goddess, the Padma family. From "A woman who is red and yellow," to "It becomes a substitute for the mudra," explains the commissioned goddess, the Karma family. From "Short and with thick thighs," to "Draws a vajra in the house," explains the commissioned goddess, the Heruka family. From "Having hair all over the body," to "Draws teeth in the house and makes offerings," explains the commissioned goddess, the Varahi family. The commentary on the third explanation of the fourth chapter is completed. The fourth explanation of the fourth chapter, showing the characteristics of the signs of their limbs. Having shown the characteristics in this way, the signs of the Heroine Goddess are shown, from "Then shall be spoken the true word," to "Should be urged by the second teacher."
Chinese
བསྟན་的是（དེའི་，梵文天城体，梵文罗马拟音，汉语字面意思）的体性。第四品之第四细目的释。། ། 第五品之第一细目。 所示现会供轮坛之处的体性。 如是解释名相与体性后，积聚会供轮坛的勇士与勇母们，当解释其处所，从“此后当如实说”至“当精勤于美妙之供养”之间已作总说。 “聚集一切殊胜友”者，乃瑜伽士与瑜伽母们之聚集，何以称之为殊胜？乃因其胜于香之明点坛城、花束之坛城、书写文字之坛城、安立手印之坛城、身之大手印坛城，故此会供轮坛实为殊胜。 如是殊胜之友聚集，勇士与瑜伽母们以四种亲近修持生起为天神之自性，无需五种欲妙，当享用会供轮坛。 其残余，乃无有分别地，一者食一者之残余。 二器，乃于自性之义二器中享用。 “当精勤于美妙之供养”者，乃于瑜伽士之身上生起天神之坛城，以右手与左手作满盛倾注之势，于外内坛城五尊之口中念诵：ཨོཾ་ཤཱནྟིཾ་ཀུ་རུ་སྭཱ་ཧཱ། （ōng śāntiṃ kuru svāhā，嗡，寂静，作，梭哈），པུཥྚིཾ་ཀུ་རུ་ཨོཾ་（puṣṭiṃ kuru oṃ，增长，作，嗡），བ་ཤཾ་ཀུ་རུ་ཧོ་（vaśaṃ kuru ho，自在，作，吼），མཱ་ར་ཡ་ཕཊ་（māraya phaṭ，摧毁，啪），并作内之火供，是为精勤。 若问其处所为何，当与胜乐金刚续结合而知二十四处，或与喜金刚续结合而知三十二处。 其中包含四大尸林者，即为十四处。 往昔为调伏所化有情，圆满正等觉佛陀以化身之智慧显现处所。 清净之诸佛刹土，亦与所化有情之名相结合，称之为天神之住处，乾闼婆之近处，夜叉之境，及其眷属们
English
The nature of (དེའི་，Devanagari: देइ, Romanization: dei, Literal meaning: of that) is shown. Commentary on the fourth sub-section of the fourth chapter. First sub-section of the fifth chapter. Showing the nature of the place of the Tsokhor (assembly wheel). Having explained the terms and characteristics, having gathered the heroes and heroines of the Tsokhor, the place thereof is to be explained. From "Then the exact explanation should be done" to "Be diligent to the beautiful offering" is a brief statement. "All the noble friends gathered" means the gathering of yogis and yoginis. Why is it called noble? Because it is nobler than the mandala of the drop of fragrance, the mandala of the bouquet of flowers, the mandala of writing letters, the mandala of placing symbols, the mandala of placing hand mudras, and the mandala of the great mudra of the body, therefore this Tsokhor is noble. Such noble friends are all gathered, the heroes and yoginis, having generated the nature of deities through the four approaches and attainments, without needing the five desirable qualities, should enjoy the Tsokhor. The remainder is without conceptualization, one eating the remainder of the other. The two vessels are enjoying the two vessels of the meaning of self-nature. "Be diligent to the beautiful offering" means generating the mandala of deities on the body of the yogi, with the right and left hands making the gesture of filling and pouring, reciting in the mouths of the five deities of the outer and inner mandalas: ཨོཾ་ཤཱནྟིཾ་ཀུ་རུ་སྭཱ་ཧཱ། (oṃ śāntiṃ kuru svāhā, Om, Peace, Make, Svaha), པུཥྚིཾ་ཀུ་རུ་ཨོཾ་ (puṣṭiṃ kuru oṃ, Nourishment, Make, Om), བ་ཤཾ་ཀུ་རུ་ཧོ་ (vaśaṃ kuru ho, Subjugation, Make, Ho), མཱ་ར་ཡ་ཕཊ་ (māraya phaṭ, Destroy, Phat), and performing the inner fire offering, which is called diligence. If asked what its place is, it should be known as the twenty-four places in conjunction with the Chakrasamvara Tantra, or the thirty-two places in conjunction with the Hevajra Tantra. Among them, the four charnel grounds are the fourteen places. In the past, for the sake of taming those to be tamed, the Fully Enlightened Buddha manifested the place as the wisdom appearance of the emanation body. The pure Buddha-fields are also combined with the terms of those to be tamed, and are called the abode of the gods, the vicinity of the gandharvas, the realm of the yakshas, and their retinues.