Chinese
这些传承也主要接近于经部的法，如果按照新的阿努传承，那么法大多与母续胜乐金刚等相符。考虑到这个意义，一切智者扎拉萨米也将阿努和母续的道次第结合起来作了祈愿。因此，在母续胜乐金刚轮中，于圆满次第之主要方便道甚深进行决定的场合，就像世间有六十四种欲望的艺术，或者六十四种性爱方法，而这些方法的主要方面也归纳为八种不同的享乐方法，因此也考虑到将强行引入菩提心的幻轮也归纳于此，而宣说了六十四种享乐方法或八种交合。为了象征这一点，在胜乐金刚鲁纳嘎等的供养时，在秘密平等进入的供养中宣说了八种交合的供养等，如续部和诀窍中所广泛宣说的那样。在此处，也主要考虑到将结合作为道用，为了更加激发智慧尊的心续大乐的光辉，观想乐空的本尊以忿怒尊的形式，特别是将明妃的脸与本尊的金刚结合也象征着极大激发贪欲的体验。尤其是在甘露药的场合，菩提心甘露以誓言物的形式汇集时，为了智慧尊的菩提心金刚 大乐的延续，通过八种交合的方式引入，考虑到菩提心的引入和推出特别巨大，而宣说了如此这般的形态，我认为这是我的分别念。如果详细地与新译母续的共同论典和特别是度母瑜伽母的续部等结合起来进行细致的研究，那么一定会产生特殊的定解，我是这么想的。 第二，导师佛密道次第第二品，名为“见自性之品”，在决定作为因的知之体性见解的场合，听闻思维修的见解达到究竟的程度，如清澈海洋中的影像等之意义。例如，就像在清澈的海洋中显现日月星辰的影像一样，依靠词句的声音而理解意义。
English
These lineages are also mainly close to the language of the scriptures of the Agama. If compared with the new Anu tradition, the Dharma language is mostly in accordance with the Mother Tantra Chakrasamvara and others. Considering this meaning, Omniscient Prajnasarasmi also combined the path of Anu and the Mother Tantra and made aspirations. Therefore, in the Mother Tantra Chakrasamvara, when determining the profound method of the completion stage, just as there are sixty-four arts of desire in the world, or sixty-four methods of sexual intercourse, and the main aspects of these methods are also summarized into eight different methods of enjoyment, therefore, considering that the illusory wheel of forcibly introducing Bodhicitta is also summarized here, sixty-four methods of enjoyment or eight unions are taught. To symbolize this, during the offerings of Chakrasamvara Lūnaga and others, the offering of eight unions is taught in the secret equal entry offering, as widely explained in the tantras and instructions. Here, too, mainly considering the use of union as the path, in order to further stimulate the splendor of the great bliss of the wisdom deity's mind stream, one meditates on the deity of bliss and emptiness in the form of a wrathful deity, and in particular, the union of the consort's face with the deity's vajra also symbolizes the great stimulation of the experience of desire. Especially in the case of nectar medicine, when the nectar of Bodhicitta gathers in the form of a samaya substance, for the continuation of the wisdom deity's Bodhicitta vajra great bliss, it is introduced through the eight unions. Considering that the introduction and expulsion of Bodhicitta is particularly great, such a form is taught. I think this is my conceptualization. If one carefully studies the common treatises of the New Translation Mother Tantra and in particular the tantras of Tara Yogini and others, one will surely generate a special ascertainment, I think. Secondly, the second chapter of the Guru Buddha Guhyasamaja's Path, called "The Chapter of Seeing One's Own Nature," in the context of determining the view of the nature of knowledge as the cause, the extent to which the view of hearing and thinking is perfected, like the image in a clear ocean, etc. For example, just as the images of the sun, moon, planets, and stars appear in a clear ocean, one understands the meaning based on the sound of words.