English
I have already finished explaining things like these. After finishing, in order to answer the questions about the mandala, I called upon Tara, saying, "I will explain, Gāma!" and urged her to listen with an undistracted, focused mind. Secondly, three mandalas are established from the tantras, so it is said. What are those three? It is said, "Mandala body," which refers to the mandala of the body. "The mandala is shown in bhaga," which refers to the mandala of bhaga. "Mandala bodhicitta and," which refers to the mandala of bodhicitta. The meaning of the names of these things called mandalas is the gathering of essence. Essence is the main thing, namely the all-pervading Vajrasattva, and the deities and consorts of his nature, the five families, etc. Where these deities move, operate, and gather, that is the meaning of what is called a mandala. The third part is divided into two points: here, the mandala of the body is explained, and it is explained that the other two mandalas have already been explained before. The first point is: the mandala of the body is that one's own five aggregates, such as form, etc., are said to be meditated upon as the nature of the five manifestations of the Buddhas, etc. The four elements of one's own body are established as the four consorts, such as Rigma Chenma, etc., which are to be meditated upon. In short, originally the remaining parts of the body mandala should be explained, but here the four, such as the iron hook, etc., and the four, such as the incense mother, etc., and the four, such as the seductive mother, etc., are explained, totaling twelve. Although it seems that the commentary explains these twelve as the body mandala, even if they are combined, it is not clear to meditate on them as deities who completely transform the body. After the yogi arranges the body mandala, when engaging in union with the consort, the mind is moved by attachment to the consort, which is simply attracting the deity with the vajra hook, causing it to sink into the vajra lotus, which is causing the deity to dwell with the vajra rope. The two roots of the vajra and lotus face each other, bound without separation, which is binding the deity with the vajra chain. When the vajra and lotus move, the sound of the joy of union is emitted, which is said to be making the deity free with the vajra bell. Incense, that is, the incense mother, is called great incense. The flower mother is the consort's taka.
Chinese
如是说。灯母唯指大肉，尿母则认为是白色菩提心。天女娇女是指父亲的林伽，念珠母唯指母亲的巴嘎。乐母即歌女是指嬉戏时的哈哈之声，舞女则是父母交合。彼等如法行持明妃和合，则圆满了八供的意义，以及四门勾招等的意义。如是瑜伽是薄伽梵所说的善妙，故证悟此的瑜伽士是幸运的。如是证悟的瑜伽士等的眼睛等是慈爱等。以“等”字则是指五部、四母和慈爱等，总摄了除此之外的其余诸神，如是宣说了内具自性的身坛城。第二，身坛城之外的二坛城，此前已在此续中宣说，故此处未说。如是，巴嘎坛城有二，其中，获得第三灌顶的巴嘎坛城是明妃的事业，除此之外的巴嘎坛城则是于母巴嘎中生起的所依和能依坛城。于法生巴嘎之形态的中央所生的坛城，注释中说为巴嘎坛城。菩提心坛城之一是胜义菩提心坛城，即生起次第时，以余光摄集于光明中的胜义坛城，以及圆满次第时，以光明为主的四空为佛母。光明和合之义的菩提心是获得第四灌顶的菩提心坛城。获得秘密灌顶的菩提心坛城则是世俗菩提心二者。注释说已于根本续中宣说，因于集密根本续中未明说彼二者，故是于此秘密最上续中此前已宣说。第五有三，开示火供的差别后劝请谛听，行持内火供之理。
English
Thus it is said. The lamp mother refers only to the great flesh, and the urine mother is considered to be the white bodhicitta. The goddess coquettish woman refers to the father's linga, and the rosary mother refers only to the mother's bhaga. The music mother, that is, the singing woman, refers to the sound of haha during play, and the dancing woman is the union of father and mother. By these, the meaning of the eight offerings and the meaning of the four gates of attraction, etc., are fully explained by properly performing the union with the vidya. Such yoga is said to be the goodness of the Bhagavan, so the yogi who realizes it is fortunate. The eyes, etc., of such realized yogis are love, etc. The word "etc." refers to the five families, the four mothers, and love, etc., and gathers the remaining deities other than these. Thus, the mandala of the body with inner nature is explained. Secondly, the two mandalas other than the body mandala have already been explained in this tantra, so they are not explained here. Thus, there are two bhaga mandalas. Among them, the bhaga mandala in which the third empowerment is obtained is the activity of the vidya, and the other bhaga mandala is the dependent and supporting mandala arising in the mother's bhaga. The commentary explains that the mandala arising in the center of the dharma-arising bhaga form is the bhaga mandala. One of the bodhicitta mandalas is the ultimate bodhicitta mandala, which is the ultimate mandala gathered into the clear light by the remainder during the generation stage, and the four emptinesses with clear light as the main thing during the completion stage are the goddesses. The bodhicitta with the meaning of clear light and union is the bodhicitta mandala in which the fourth empowerment is obtained. The bodhicitta mandala in which the secret empowerment is obtained is the two conventional bodhicittas. The commentary says that it has already been explained in the root tantra, because these two are not clearly stated in the Guhyasamaja root tantra, so it has already been explained in this secret supreme tantra. The fifth has three parts: after showing the differences of the fire offering, urging to listen, the way to perform the inner fire offering.
Chinese
ལ། 如此行持的利益是。第一：度母请听，焚烧祭品的事业将要讲述。焚烧祭品有四种，即：息灾、增益、怀爱和诛灭。如果归纳焚烧祭品，则有外和内两种焚烧祭品，这里所说的外，是指本续中先前，即之前所说的，所以度母您请听内焚烧祭品，这是劝请。先前所说的不是指《集密根本续》，因为这里说要讲述四种事业的焚烧祭品，而《集密》中没有讲述这四种，并且还说了“大小便、谷物、酥油、肉等，都要用于焚烧祭品中供养”，等等，因为没有明确讲述如何做的仪轨。第二：四莲花和四种元素的坛城结合，应当观想安住在身体的中央。其中，四莲花是指从下往上说的“口莲花”等所说的四个脉轮，如之前所说的“从心的莲花没有头”等。因此，并不是说要在那些地方观想各自的莲花座。结合的方式是，在脐轮的莲花上观想红色的三角形火坛城，同样地，在密处的莲花上观想蓝色的半月形风坛城，在心轮的莲花上观想大自在天，即黄色的四方形土坛城，同样地，在喉咙的莲花上观想白色的圆形水坛城。这些是从རཾ་（藏文，梵文天城体：ram，梵文罗马拟音：raṃ，汉语字面意思：让字），ཡཾ་（藏文，梵文天城体：yam，梵文罗马拟音：yaṃ，汉语字面意思：扬字），བཾ་（藏文，梵文天城体：vam，梵文罗马拟音：vaṃ，汉语字面意思：旺字），ལཾ་（藏文，梵文天城体：lam，梵文罗马拟音：laṃ，汉语字面意思：朗字）中产生的，并且解释说中央有这些字母作为标志。如此观想后，密处的风，即风摇动，催动脐轮的火，从而点燃那火，它会煮沸喉咙中的水。经文中说：“用水完全煮熟”，对此，注释解释说地的温度使所有的食物在水中成熟。但是，这部经是简略地记载的，大译师的译文中说：“煮沸任何水”，恰克的译文中也说：“它也煮沸水”，这样更好。因此，是用它的温度煮沸水的意思，而不是用水使食物成熟的意思。火煮水的方式是，心轮的土中，脐轮的火焰摇动时，
English
u la. The benefit of doing this regularly is as follows. First: O Tara, listen, the activities of fire offerings will be explained. There are four types of fire offerings: pacifying, increasing, magnetizing, and wrathful. If we summarize fire offerings, there are outer and inner fire offerings. The outer one is what was previously mentioned in this tantra, so O Tara, please listen to the inner fire offering, this is an exhortation. The previously mentioned one does not refer to the Root Tantra of the Guhyasamaja, because here it is said that the fire offerings of the four activities will be explained, but the Guhyasamaja does not explain these four, and it also says "feces, urine, grains, butter, meat, etc., should be offered in the fire offering," etc., because the ritual of how to do it is not clearly explained. Second: The combination of the four lotuses and the four elemental mandalas should be visualized as residing near the center of the body. The four lotuses refer to the four chakras mentioned from the bottom up, such as "mouth lotus," as explained before, such as "from the heart lotus without a head," etc. Therefore, it does not mean that one should visualize individual lotus seats in those places. The way to combine them is to visualize a red triangular fire mandala on the lotus of the navel chakra, similarly, a blue crescent-shaped wind mandala on the lotus of the secret place, the Great Powerful One on the lotus of the heart chakra, which is a yellow square earth mandala, and similarly, a white circular water mandala on the lotus of the throat. These arise from raṃ（藏文，梵文天城体：ram，梵文罗马拟音：raṃ，汉语字面意思：让字）, yaṃ（藏文，梵文天城体：yam，梵文罗马拟音：yaṃ，汉语字面意思：扬字）, vaṃ（藏文，梵文天城体：vam，梵文罗马拟音：vaṃ，汉语字面意思：旺字）, and laṃ（藏文，梵文天城体：lam，梵文罗马拟音：laṃ，汉语字面意思：朗字）, and the commentary explains that these letters mark the center. After visualizing in this way, the wind of the secret place, that is, the wind moves, urging the fire of the navel chakra, thereby igniting that fire, which will boil the water in the throat. The scripture says, "Completely ripens with water," to which the commentary explains that the heat of the earth ripens all food in water. However, this scripture is recorded in brief, and the translation of the great translator says, "Boils any water," and the translation of Chak also says, "It also boils water," which is better. Therefore, it means boiling water with its heat, not ripening food with water. The way the fire boils water is when the flame of the navel chakra moves in the earth of the heart chakra,