Chinese
显现的缘故。 导师是心的君王。 如是宣说了“诶旺”等。 如是宣说了。 结合自身的仪轨之智慧，不是如名相乘一样将串习作为道，而是四手印。 由积聚因缘而生的智慧，由上师的口诀、现前的利他而生，故而是殊胜的智慧。 经续中所说，是指《十万品经》和《十万颂经》。 所谓“谛听”，是对结集者金刚手以一心谛听之意。 如此以两个偈颂将五十一个章节的要义归纳，宣说之后，认为这是第一章节圆满次第的要义，连同处所一起广说，于是宣说了“气生中胜净”和“垢”等。 首先，在同一个器皿中 食用会供轮的供品，气生是菩提心，中间是自生之血，殊胜是大肉，垢是粪便，味水是小便，包括马、象、狗、牛和人肉这五种。 以嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字加持后，以五部族的自性，生起味金刚母。 瑜伽士应当时常，特别是具种性者，应当供养，是指在四座或六时中供养会供轮之神。 瑜伽士是所依之人。 所谓“时常”，是指不间断的六时。 特别是指以无分别智品尝味道的具种性者，生起六十二尊神。 供养是指在内于第四轮观想四坛城，以及在身体的坛城和五处作内火供。 会供轮也分为两种，一是五甘露之味融入味金刚母心中，修习无分别乐的欲妙成就；二是如果心向外散乱，则在六时中以火供供养具种性坛城。 那么是否仅仅以味道来作会供轮呢？ 答：使者与俱生悉地，胜、中、下。 如是宣说了。 使者是指具有相好的女子，居士戒和菩提
English
Due to manifestation. The teacher is the king of the mind. Thus, it was said, "E-va," and so on. Thus, it was said. The wisdom of the ritual of union itself is not like the characteristic vehicle, which makes familiarity the path, but the four mudras. The wisdom arising from accumulating causes and conditions, arising from the guru's oral instructions and the manifest benefit of others, is therefore the supreme wisdom. What is said in the tantra refers to the "Hundred Thousand Chapter Tantra" and the "Hundred Thousand Verse Tantra." The term "listen" means to listen with one-pointed mind to the collector, Vajrapani. Thus, with two verses, the essence of fifty-one chapters is summarized, and after speaking, it is considered that this is the essence of the first chapter's completion stage, together with the place, and it is explained in detail. Therefore, it was said, "Breath arises, middle is supreme, pure," and "Dirt," and so on. First, in the same vessel, Eating the offerings of the tsok wheel, breath arising is bodhicitta, the middle is self-arisen blood, supreme is great meat, dirt is feces, taste water is urine, including horse, elephant, dog, cow, and human meat, these five. Having blessed them with the three syllables Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), one generates the taste vajra mother with the nature of the five families. The yogi should always, especially those with lineage, make offerings, which means offering to the deities of the tsok wheel in four sessions or six times. The yogi is the person who relies on the support. The term "always" means the uninterrupted six times. Especially, those with lineage who taste the taste with non-conceptual wisdom generate sixty-two deities. Offering means contemplating the four mandalas inwardly on the fourth wheel, and offering inner fire pujas on the body mandala and the five places. The tsok wheel is also divided into two: one is that the taste of the five amritas is absorbed into the heart of the taste vajra mother, and one cultivates the accomplishment of desire with non-conceptual bliss; the other is that if the mind wanders outward, one offers fire pujas to the lineage mandala in six times. Then, is the tsok wheel made only with taste? Answer: Messenger, co-born, and siddhi, supreme, middle, and lower. Thus, it was said. Messenger refers to a woman with good qualities, the vows of a laywoman, and bodhi.
Chinese
是菩萨的戒律和密咒的灌顶。 也就是说， 基础是建立在土地上的，瑜伽士享受它。 这样说过了。 俱生悉地是，不是从习惯中产生的，从安乐无分别的血统集合中产生的四喜是俱生悉地。 殊胜的是从业中产生的，即前世习惯了密咒的禅修，获得了资粮道和加行道、见道、修道的菩提心。 中等的是田地所生，即出生在二十四个圣地和中央地区， 根门齐全，没有颠倒业的边际，进入善法， 对密咒的教法有信心， 与教法相遇，即具有五种自身圆满。 下等的是从密咒中出生的女性，即成为金刚上师手印的母亲， 和自己一起灌顶的姐妹， 自己灌顶的女儿， 学生灌顶的孙女， 成为自己禅修支分的使女。 这些词不是所触金刚母，因为她具有色、声、香、味、触，所以会供轮的对境是五种欲妙，这样开示了。 意是融入其中。 为了成办所欲的悉地，意是分别念。 融入其中是生命融入阿瓦都底，因此对于五种欲妙，生起无有知觉分别。 所欲的悉地是无分别的安乐，禅定的戒律是不动摇的业。 如果生起分别念该怎么办呢？ 用自己的物质明点供养佛和菩萨。 这样说过了，用离喜的菩提心供养五蕴的佛， 用六根的菩萨， 供养五大的对境。 同样，对于色、声、香、味如果离喜，就用色金刚母等供养外内坛城。 如此也于合集中说， 专注本尊是善妙， 瑜伽是影像自性， 自己的誓言自我结合， 不变胜义将成就， 影像铸像等等， 瑜伽
English
It is the bodhisattva's precepts and the empowerment of mantra. That is to say, the basis is established on the land, and the yogi enjoys it. It has been said like this. The co-emergent siddhi is, it is not produced from habit, the four joys produced from the collection of bliss-non-conceptual lineages are the co-emergent siddhi. The supreme is produced from karma, that is, in the previous life, one was accustomed to the meditation of mantra, and obtained the Bodhicitta of the accumulation path and the path of application, the path of seeing, and the path of cultivation. The middle one is born from the field, that is, born in the twenty-four holy places and the central region, complete with roots, without reversing the edge of karma, entering virtue, having faith in the teachings of mantra, encountering the teachings, that is, possessing the five self-perfections. The lowest is the woman born from mantra, that is, the mother who has become the mudra of the Vajra Master, the sister who is empowered together with oneself, the daughter who is empowered by oneself, the granddaughter who is empowered by the student, and the messenger woman who has become a branch of one's own meditation. These words are not the touchable Vajra Mother, because she possesses form, sound, smell, taste, and touch, so the object of the Ganachakra is the five objects of desire, thus it is taught. Mind is absorbed within. In order to accomplish the desired siddhi, mind is conceptual thought. Absorbed within is life absorbed in Avadhuti, therefore, for the five objects of desire, there arises no perception of distinction. The desired siddhi is non-conceptual bliss, the discipline of meditation is unwavering karma. If conceptual thought arises, what should be done? Offer the Buddhas and Bodhisattvas with one's own substance, bindu. It has been said like this, offer the Buddhas of the five aggregates with the Bodhicitta of detachment, offer the Bodhisattvas of the six senses, offer the objects of the five elements. Similarly, if one is detached from form, sound, smell, and taste, offer the outer and inner mandalas with the Form Vajra Mother and so on. Thus it is also said in the Samputa, Focusing on the deity is good, Yoga is the nature of the image, One's own samaya self-union, Immutable ultimate will be accomplished, Image casting and so on, Yoga