Chinese
证悟诸佛之菩提和智慧，如果知晓并证悟此理，那么如此证悟便能获得世间和出世间一切安乐之总相，以及不住涅槃之果位，如是宣说。此乃诸忿怒尊各自之自性，以及迎请之咒语的意义之阐释。现在阐释种姓之体性和身之意义。其中首先，为了阐释阎魔种姓之体性和身之意义，说道：愚痴愚痴受用故，愚痴尽故阎魔诛。色之究竟成故，因此智慧究竟成。如是说，真实之大愚痴，于不分别之状态中迷惑。颠倒之愚痴，于因果和真实义上迷惑，彼等未以对治力断除，于不分别之状态中受用，因迷惑且颠倒知晓之愚痴耗尽且至究竟之故，成为阎魔诛之体性。色之究竟成故，意为色蕴有漏，知晓且究竟通达无常、痛苦、空性、无我之自性，由此，无漏之蕴，阎魔诛之身显现为相好庄严，因此，以理证故，知晓究竟成，意为愚痴转为不分别之智慧，因了悟色无自性，故于所知之境法总相和自相如何或多少，不作相状之分别，因不生起分别之念，故所知究竟，成为无所不知之究竟。现在为了阐释他人不能胜伏之体性和身之意义，说道：罪业以罪业受用故，罪业尽故智慧究竟成。心乃究竟作者故，因此烦恼究竟成。如是说，罪业即嗔恨，于此，真实之大嗔恨，以嗔怒二边，于颠倒之嗔恨执著能取所取，具足九种恼害心，未以对治力断除，真实之嗔恨，名为大心者等六种。彼等亦生
English
Enlightenment of the Buddhas' Bodhi and wisdom, if one knows and realizes this principle, then such realization can obtain the general aspect of all happiness in the world and beyond, as well as the state of non-abiding Nirvana, as it is said. This is the explanation of the individual nature of the wrathful deities and the meaning of the invoked mantras. Now, the nature of the lineage and the meaning of the body are explained. Among them, first, in order to explain the nature and meaning of the body of the Yama lineage, it is said: Because of enjoying ignorance, because of the exhaustion of ignorance, Yama slays. Because the ultimate of form is achieved, therefore the ultimate of wisdom is achieved. As it is said, true great ignorance, bewildered in the state of non-discrimination. Perverted ignorance, bewildered in cause and effect and true meaning, these are not abandoned by the antidote, enjoying in the state of non-discrimination, because the ignorance of being bewildered and knowing perversely is exhausted and reaches the ultimate, it becomes the nature of Yama slaying. Because the ultimate of form is achieved, it means that the form aggregates are contaminated, knowing and ultimately understanding the nature of impermanence, suffering, emptiness, and selflessness, from this, the uncontaminated aggregates, the body of Yama slaying appears as auspicious signs, therefore, with reason, knowing the ultimate is achieved, meaning that ignorance is transformed into non-discriminating wisdom, because of realizing that form has no self-nature, therefore, in the general and specific characteristics of the objects of knowledge, how or how much, not making distinctions of characteristics, because the thought of discrimination does not arise, therefore knowledge is ultimate, becoming the ultimate of knowing everything. Now, in order to explain the nature and meaning of the body that cannot be overcome by others, it is said: Because of enjoying sin with sin, because of the exhaustion of sin, wisdom is ultimately achieved. Because the mind is the ultimate maker, therefore afflictions are ultimately achieved. As it is said, sin is hatred, in this, true great hatred, with anger on both sides, in the perverted hatred clinging to the grasper and the grasped, possessing nine kinds of tormenting minds, not abandoned by the antidote, true hatred, named great-hearted ones, etc., six kinds. These also arise
Chinese
“生”是指五种元素完全清净，如佛眼等佛母；“从生而变”是指誓言金刚等菩萨。除了意处清净而现前成佛的普贤菩萨之外。对于他们来说，被称为“明王”。因为“gugu拉姆”有声音，所以“明”指的是天女。成为其国王的是父菩萨们，所以被称为“如是”。“金刚形”等六者，被称为“金刚持”。这是指形金刚菩萨、大菩萨等六种欲妙天女。金刚是智慧自性的菩萨们，成为其主宰的是形金刚母等，所以被称为“如是”。另一种说法是，金刚指的是父菩萨们的秘密金刚，而其主宰指的是具有秘密莲花的佛母们。从身语意金刚中，产生大自在。这是指，薄伽梵菩萨金刚的身语意金刚中，菩萨和佛母，父与母，方便与智慧双运的自性中安住的那些产生和出现，所以在秘密坛城中生起后，在迎请到外部坛城时，对于这些有各自的真言出现的，就念诵其真实之名而迎请，而对于没有明确宣说各自真言的，就从宣说续部的导师菩萨金刚的身语意金刚的三种心髓 嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）中取出，安置在外部坛城中各自相应的方位上。现在是三十请问。“怙主，普贤行是什么？”的回答是：“从智慧方便生蕴，界和处二者成色，以圆满次第结合，当出咒士瑜伽。”等等。其中，“从智慧方便生蕴”是指智慧远离戏论，方便不缘的广大慈悲双运中，五蕴清净为处所，父
English
"Arising" refers to the complete purification of the five elements, such as the Buddha Eye and other Buddha Mothers; "transformed from arising" refers to the Bodhisattvas such as the Samaya Vajra. Except for Samantabhadra, who is purified in the mind and attains enlightenment. For them, they are known as the "Vidya Rajas." Because the sound of "gugu lamu" is present, "Vidya" refers to the goddess. Those who become its kings are the Father Bodhisattvas, so they are called "Thus." The six, such as "Vajra Form," are called "Vajra Holders." This refers to the six desire realm goddesses such as the Rupa Vajra Bodhisattva, the Great Bodhisattva. Vajra refers to the Bodhisattvas who are the nature of wisdom, and those who become its masters are the Rupa Vajra Mothers, so they are called "Thus." Alternatively, Vajra refers to the secret Vajra of the Father Bodhisattvas, and its masters refer to the consorts who possess the secret lotus. From the Vajra of Body, Speech, and Mind, the Great Lord arises. This refers to the Bhagavan Bodhisattva Vajra's Vajra of Body, Speech, and Mind, from which the Bodhisattvas and Mothers, Father and Mother, the union of skillful means and wisdom, arise and emerge. Therefore, after generating them in the secret mandala, when inviting them to the external mandala, for those who have their own mantras, invite them by reciting their true names. For those who do not have their own mantras clearly stated, extract the essence of the three Vajras of Body, Speech, and Mind of the teacher Bodhisattva Vajra who expounds the tantras, which are Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿), and Hum (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), and place them in their respective positions in the external mandala. Now, the thirty questions: "Lord, what is Samantabhadra's conduct?" The answer is: "From wisdom and means, the aggregates arise; the elements and sense bases form the body; through the union of the completion and stages, the yogi of mantra should emerge." And so on. Among them, "From wisdom and means, the aggregates arise" refers to the union of wisdom, which is free from elaboration, and great compassion, which is free from objectification, from which the five aggregates are purified as the place, the Father.
Chinese
我的身体和五大清净的处所，是五位佛母的显现。如是的父佛母二者的十八界和十二处之体性，是勇士和佛母的形象，大印方便和智慧双运而显现，也就是根和识完全清净，是勇士所要享用的对境显现为佛母。因位时，境与心以法性相联，果位时，自然以方便和智慧双运而安住罢了。不是像其他那样强行相联。以圆满和次第结合，咒师应生起瑜伽。这指的是那些佛母也是大印支分和细支完全圆满，从主尊到眷属的次第如何，父佛母方便和智慧无二结合，内外诸处安住于本尊和佛母坛城中，也无二地处于交合之中，应如是了知。又是以何而知呢？咒师应生起瑜伽。即是说安住于秘密乘或此续部的誓言的咒师，以自己的智慧和三摩地，应生起如是具有四种瑜伽的坛城。其中四种瑜伽是，自性瑜伽是金刚持大尊。成就瑜伽是五部和勇士们。随顺趣入瑜伽是五境和佛母们。其次是五部父佛母，和勇士佛母等，应以父佛母双运的次第结合。胜义安住瑜伽是除此之外的一切眷属。有些人说，智慧的自性五大显现为佛母，方便的自性五蕴显现为父佛，界和处的形象勇士和佛母的显现自性中恒常安住而修习，或者中等根器者以圆满的刹那间，诸本尊父佛母各自明观，或者以三摩地无需思维而恒常安住于彼等自性中而修习。或者以仅仅念诵诸本尊心咒的结合而修习，或者्लोཐཱ（音译） 以各自的心髓和，手印等收放次第所生之等持而修习。咒师说，应生起如是本尊坛城，有相与无相无别的瑜伽士，这仅仅是顺文的一种说法，与之前的意义没有不符之处。一切皆观为清净故，断除一切诸怖畏，以无有疑虑之心，咒士如狮子般行。如是之等持，观自身之蕴界为本尊坛城，境心执取二取之过患垢染一切皆清净，安住于无分别之智慧体性，对此深信之咒士，以无有疑虑之心，行持五欲妙而不舍，享用五甘露与五铁钩等之誓物。三门无论如何行持，以善巧方便之见，断除分别之根本。由此断除了束缚轮回之怖畏，且无有堕入三恶道之疑虑。为何如此呢？譬如劫末之火生起时，木头自燃成火，灯烛点亮时，黑暗自转为光明一般。以自己之智慧与等持之力，将所用之境转化为道用，了知彼等为身与智慧之自性，以智慧享用智慧，本尊融入本尊，故决定不会有损害。以如是无有怖畏与疑虑之心，咒士如狮子般行。譬如，百兽之王狮子，从一处到另一处，或无论想去何处，选定地点在路上行走时，仅仅发出吼声，就能压倒并吓跑一切微小的其他野兽，心中想着不会有反过来加害自己的。同样，咒士无论在何处，若具备如所展示之智慧， 与等持之把握，也无有轮回与恶道之怖畏，故三门随心所欲地行持而不受阻碍，这被称为行。因此，于此无有不可为之事，同样无有不可食之物，言说无
English
My body and the pure abode of the five elements are the manifestation of the five mothers. The nature of the eighteen realms and twelve sources of those father and mother deities is the form of heroes and heroines, the great mudra, the union of skillful means and wisdom. That is, the complete purification of the senses and consciousness appears as the realm to be enjoyed by the hero, which appears as the heroine. In the causal stage, the object and mind are connected by the nature of reality, and in the resultant stage, they naturally abide in the union of skillful means and wisdom. It is not like a forced connection by others. By means of complete and gradual union, the mantra practitioner should generate yoga. This refers to those goddesses who are also completely endowed with the limbs and minor limbs of the great mudra. Just as the order from the main deity to the retinue is, the father and mother deities, the union of skillful means and wisdom, without duality, and the internal and external sources abiding in the mandala of the deities and goddesses, also without duality, should be understood as being in union. Furthermore, by what means is this known? The mantra practitioner should generate yoga. That is to say, the mantra practitioner who abides in the samaya of the secret vehicle or this tantra should generate such a mandala endowed with the four yogas by means of his own wisdom and samadhi. Among these, the four yogas are: the yoga of nature is the great Vajradhara. The yoga of accomplishment is the five families and the heroes. The yoga of subsequent conformity is the five objects and the heroines. Secondly, the five families, father and mother deities, and heroes and heroines, etc., should be united in the order of father and mother union. The yoga of abiding in the sacred is all the retinue other than that. Some say that the nature of wisdom, the five elements, appears as the mother, and the nature of skillful means, the five aggregates, appears as the father. The form of the realms and sources, the heroes and heroines, should be constantly meditated upon as abiding in their own nature. Or, a person of middling intellect should clearly visualize each of the father and mother deities in a complete instant, or constantly meditate on abiding in their nature without the need for thought through samadhi. Or, meditate on the union by merely reciting the heart mantras of the individual deities, or्लोഥཱ (transliteration) Meditate with the samadhi generated by the order of collecting and releasing the essence of each and the handprints, etc. The mantra practitioner said that such a mandala of deities should be generated, and the yogi who is indistinguishable between the appearance and the non-appearance. This is just a way of following the text, and there is no inconsistency with the previous meaning. Because everything is regarded as pure, all fears are cut off, and with a heart without doubt, the mantra practitioner walks like a lion. Such samadhi, contemplating one's own aggregates and realms as the mandala of the deity, the faults and stains of the dualistic grasping of object and mind are all purified, and the mantra practitioner who believes in dwelling in the nature of non-discriminating wisdom, with a heart without doubt, practices the five desires without abandoning them, and enjoys the vows such as the five ambrosias and the five iron hooks. No matter how the three doors are practiced, with the skillful means of seeing, the root of discrimination is cut off. Therefore, the fear of being bound by samsara is cut off, and there is no doubt of falling into the three evil realms. Why is this so? For example, when the fire of the end of the kalpa arises, the wood burns into fire by itself, and when the lamp is lit, the darkness turns into light by itself. With the power of one's own wisdom and samadhi, transforming the used environment into the path, knowing that they are the nature of body and wisdom, enjoying wisdom with wisdom, the deity merges into the deity, so it is determined that there will be no harm. With such a heart without fear and doubt, the mantra practitioner walks like a lion. For example, the lion, the king of beasts, from one place to another, or wherever he wants to go, when he chooses a place and walks on the road, just by making a roar, he can overwhelm and scare away all the small other beasts, thinking that there will be no harm to himself. Similarly, no matter where the mantra practitioner is, if he has the wisdom as shown, And the assurance of samadhi, there is also no fear of samsara and evil realms, so the three doors are practiced as desired without being hindered, which is called practice. Therefore, there is nothing that cannot be done here, and there is also nothing that cannot be eaten, speaking no