English
It should be done in this way. Thus, from the four channels of the four directions, four goddesses arise, and from the four channels of the four corners, four skull vessels filled with the five nectars arise. Although Lāva and others have not clearly explained this, Dhārika said, "The four channels of the navel or heart, flow with the wind of the five elements and nectar, one should contemplate the nature of the nine great joys." The so-called nine great joys refer to the five deities of that mandala and the four skull vessels. The wind of the four elements flows in the heart, referring to the four channels of its four directions; the wind of space flows, as stated in the Compendium of Practices, the wind of space is distinguished from the wind of the four elements, which can be seen from the word "four channels." The nectar flows, referring to the four channels of the four corners. The navel is obviously referring to the Hūṃ syllable in the center of the heart, so whether the word "or" is correct remains to be verified. The four seed syllables লাম (Tibetan, Devanagari lam, Romanized Sanskrit lam, literal Chinese meaning: লাম), মাম (Tibetan, Devanagari mam, Romanized Sanskrit mam, literal Chinese meaning: মাম), পং (Tibetan, Devanagari pam, Romanized Sanskrit pam, literal Chinese meaning: পং), তং (Tibetan, Devanagari tam, Romanized Sanskrit tam, literal Chinese meaning: তং) spoken by Drilbupa, the previous lamas considered that starting from the Ḍākinī, clockwise, they are the seed syllables of the four goddesses, but some later lamas believed that if the Ḍākinī is placed at the beginning, it should be মাম (Tibetan, Devanagari mam, Romanized Sanskrit mam, literal Chinese meaning: মাম), লাম (Tibetan, Devanagari lam, Romanized Sanskrit lam, literal Chinese meaning: লাম), পং (Tibetan, Devanagari pam, Romanized Sanskrit pam, literal Chinese meaning: পং), তং (Tibetan, Devanagari tam, Romanized Sanskrit tam, literal Chinese meaning: তং), because in the mandala rituals of the Sarvachara and the Black One, the Ḍākinī is said to be Māmakī. The recitation of লাম (Tibetan, Devanagari lam, Romanized Sanskrit lam, literal Chinese meaning: লাম), মাম (Tibetan, Devanagari mam, Romanized Sanskrit mam, literal Chinese meaning: মাম), পং (Tibetan, Devanagari pam, Romanized Sanskrit pam, literal Chinese meaning: পং), তং (Tibetan, Devanagari tam, Romanized Sanskrit tam, literal Chinese meaning: তং) in the dictionary is in accordance with the order of Earth-Cakṣuḥmatī, Water-Māmakī, Fire-White-clad Mother, and Wind-Tārā, they say. In the Sarvachara it says, "The four Ḍākinīs reside in the lotus, Māmakī etc. are virtuous women." Thus, all four Yoginīs are called Ḍākinīs, and it is said that these four are Māmakī etc., nothing more, and it is not said that the first Ḍākinī of the four Yoginīs is Māmakī. Moreover, in the commentary of that treatise it also says, "Māmakī etc. are virtuous women," meaning that these four Ḍākinīs etc. appropriately possess the nature of Māmakī etc. This is explained as appropriately combining, not as combining in order, therefore considering the Ḍākinī as Māmakī is not the meaning of the Sarvachara. In the mandala ritual of the Black Practice, although it is said that the Ḍākinī is Māmakī and the Formed Mother is Cakṣuḥmatī, the sādhana described therein and these two have different meanings, the former has one face and four arms, and the latter has one face and two arms, the former Ḍākinī is blue, the latter
Chinese
之前说了白色和蓝色。之前说南方安置空行母，北方安置断生母，西方不安置有形母，所以东方需要安置拉玛。后来又说从空行母开始顺时针在东方等处安置。还有，之前也说过四位女神分别是水、火、风、土的元素。在金刚空行中说：第一位不是堕落母，第二位同样是杀戮母，第三位名为勾引母，第四位是舞自在母。这是按照之前从东方开始，空行母等四位顺时针排列的顺序。注释中也把从东方顺时针的堕落母等和（四方）联系起来。而且在那部续部中，四位女神的左手没有颅碗，右手没有弯刀，所以修法的仪轨和那个意思也不一样。在鲁伊巴的注释中，拉瓦巴用宝生部来庄严所有的四位心髓瑜伽母，并且还说用毗卢遮那佛、不空成就佛、无量光佛、宝生佛依次庄严顺时针的空行母等四位。所以，四位女神总体上是宝生部的种姓，但是如果从内部的种姓来区分，就会变成毗卢遮那佛等的四种种姓。玛玛吉被说成是持有金刚部和宝生部两种种姓，所以空行母是眼母的自性，有形母是玛玛吉的自性。因此，从东方顺时针的种子字也是ലം（藏文，梵文天城体：lam，梵文罗马拟音：laṃ，汉语字面意思：লাম），མཾ（藏文，梵文天城体：mam，梵文罗马拟音：maṃ，汉语字面意思：മം），པཾ（藏文，梵文天城体：pam，梵文罗马拟音：paṃ，汉语字面意思：പം），ཏཾ（藏文，梵文天城体：tam，梵文罗马拟音：taṃ，汉语字面意思：തം）这四个，和之前那些人的观点一样是很好的。堕落母等四位在三个注释中都被说成是眼母等四位的自性。而且在词典中说，ലം（藏文，梵文天城体：lam，梵文罗马拟音：laṃ，汉语字面意思：লাম）产生堕落母，མཾ（藏文，梵文天城体：mam，梵文罗马拟音：maṃ，汉语字面意思：മം）产生杀戮母。而且，首先要观想心间的四个方位的脉和四个字母的本体无二无别，然后从那里产生，而不是从单独的字母产生。心间四个方位的脉是，从东方顺时针分别是三旋母、欲母、家母、暴母。曼殊室利中说：凡是眼母等，空行母等，金刚母等，金刚空行母等，那些都是三旋母等的脉的自性。
English
Previously, white and blue were mentioned. It was previously stated that the Dakini should be placed in the south, the Dumkyema in the north, and the Rupini not in the west, so the Lama should be placed in the east. Later, it was said that starting with the Dakini, they should be placed clockwise in the east and so on. Also, it was previously said that the four goddesses are the elements of water, fire, wind, and earth. In the Vajra Dakini, it says: "The first is not the Fallen Mother, the second is the Killing Mother, the third is called the Enticing Mother, and the fourth is the Mistress of Dance." This is according to the order previously stated, starting from the east, with the four Dakinis placed clockwise. The commentary also connects the Fallen Mother and others clockwise from the east with the (four directions). Moreover, in that tantra, the four goddesses do not have skull cups in their left hands and curved knives in their right hands, so the method of practice is not the same as that meaning. In the commentary of Lui-pa, Lawapa adorned all four Heart Essence Yoginis with Ratnasambhava, and it was also said that Vairochana, Amoghasiddhi, Amitabha, and Ratnasambhava adorned the four clockwise Dakinis in order. Therefore, the four goddesses are generally of the Ratnasambhava family, but if they are divided by the internal family, they will become the four families of Vairochana and others. Mamaki is said to hold both the Vajra and Ratna families, so the Dakini is the nature of Locana, and the Rupini is the nature of Mamaki. Therefore, the seed syllables from the east clockwise are also lam (藏文，梵文天城体：lam，梵文罗马拟音：laṃ，汉语字面意思：লাম), mam (藏文，梵文天城体：mam，梵文罗马拟音：maṃ，汉语字面意思：മം), pam (藏文，梵文天城体：pam，梵文罗马拟音：paṃ，汉语字面意思：പം), tam (藏文，梵文天城体：tam，梵文罗马拟音：taṃ，汉语字面意思：തം), which is good, as the previous ones thought. The four, such as the Fallen Mother, are said in all three commentaries to be the nature of the four, such as Locana. Moreover, it is said in the dictionary that lam (藏文，梵文天城体：lam，梵文罗马拟音：laṃ，汉语字面意思：লাম) produces the Fallen Mother, and mam (藏文，梵文天城体：mam，梵文罗马拟音：maṃ，汉语字面意思：മം) produces the Killing Mother. Moreover, first, one should contemplate that the four channels in the direction of the heart and the four letters are inseparable in essence, and then generate from there, not from the single letter. The four channels in the direction of the heart are, clockwise from the east, Trisamkorama, Desire Mother, Family Mother, and Fierce Mother. In Manjushri, it says: "Whatever are Locana and others, Dakini and others, Vajra Mother and others, Vajra Dakini and others, those are the nature of the channels of Trisamkorama and others."
Tibetan
བཤད་ཅིང༌། མུ་ཏིག་ཕྲེང་བ་དང༌། བྷ་བ་བྷ་དྲས་ཀྱང༌། སུམ་སྐོར་མ་ལ་སོགས་པ་ལྔ་སྙིང་ཁའི་རྩ་ལྔར་བཤད་ཅིང༌། དང་པོ་བཞི་འདབ་མ་དང༌། ལྔ་པ་དབུས་སུ་ཡོད་པའི་དོན་ནོ། །བདུད་དྲལ་མ་ནི་ཨ་བ་དྷཱུ་ཏཱི་ལ་བརྟེན་ཏེ། ལྟེ་བ་ནས་ལྕེའི་རྩེ་མོའི་བར་དུ་ལངས་པར་མན་སྙེར་བཤད་པས། སྙིང་ཁའི་འཁོར་ལོའི་རྩ་འདབ་ཡིན་ནོ། །ཤར་གྱི་རྩ་སུམ་སྐོར་མ་ནས་ས་རླུང་དང༌། ལྷོ་ནས་ཆུ། ནུབ་ནས་མེ། བྱང་ནས་རླུང་གི་རླུང་རྒྱུ་སྟེ། སྡོམ་འབྱུང་འགྲེལ་པ་ལས་ལྔ་བོ་འདི་རྣམས་ནི། ཆོས་ཀྱི་འཁོར་ལོར་རིམ་པས་ས་ལ་སོགས་པའི་ཁམས་ཀྱི་རང་བཞིན་ནོ། །ཞེས་བཤད་ལ། ལྔ་པ་ནི་བདུད་དྲལ་མ་དང་དེ་ཡང་ནམ་མཁའི་ཁམས་པར་བྱའོ། །འདིས་ལྕེའུ་ཆུང་ནས་བདུད་རྩི་འབབ་པ་འཐུངས་ཤིང༌། དེར་རླུང་བརྒྱུས་པ་རྣམས་འཆི་རླུང་ཡིན་པས། ཀྱཻ་རྡོར་ལས་རྩ་རྣལ་འབྱོར་མའི་ངོ་བོར་སྟོན་པའི་སྐབས་སུ་དེ་སྤངས་ལ། དེའི་དབང་ལས། འཇིག་རྟེན་བདེ་བའི་རང་བཞིན་དུ་སྐྱེས་ཀྱང་བདེ་ཆེན་གྱི་དཀྱིལ་འཁོར་དུ་མི་མཐོང་ཞིང་འཆིའོ། །འོན་ཀྱང་ལམ་བསྒོམས་པས་སྒྲིབ་བྲལ་དུ་སོང་བ་ན་དེ་ཡང་བྱང་ཆུབ་ཀྱི་སེམས་ཀྱིས་གང་བས། ཀྱཻ་རྡོར་ལས་རྩ་སོ་གཉིས་སུ་བྱང་ཆུབ་ཀྱི་སེམས་འབབ་པར་བཤད་པ་དང་མི་འགལ་བར་མན་སྙེ་ལས་འཆད་དོ། །མན་སྙེར་སུམ་སྐོར་མ་ལ་སོགས་པ་བཞི་ནས་རིམ་པ་བཞིན་དུ་གཟུགས་དང་སྒྲ་དང་དྲི་དང་རོ་འབབ་པར་ཡང་བཤད་ལ། མཚམས་ཀྱི་རྩ་བཞི་ནས་བཤང་གཅི་དང༌། ཁུ་ཁྲག་དང༌། བད་ཀན་ཏེ་བདུད་རྩི་ལྔ་དང༌། སྒྲ་མ་གཏོགས་པའི་ཡུལ་བཞི་འབབ་པར་བཤད་དོ། །བྷ་ཝ་བྷ་དྲས་སུམ་སྐོར་མ་སོགས་ནས་ཀྱང་བདུད་རྩི་ལྔ་འབབ་པར་བཤད་དོ། །སྙིང་ཁའི་ཕྱོགས་ཀྱི་རྩ་རེ་རེ་ལ་གཉིས་གཉིས་སུ་གྱེས་ནས་རྩ་བརྒྱད་བྱུང་བ་ལ་དགོངས་སོ། །གསུམ་པ་ནི། སྒོ་མཚམས་མ་བརྒྱད་གནས་གང་དུ་འགོད་པ་དང༌། གང་ལས་སྐྱེད་པ་ནི་དྲིལ་བུ་པས། ཧཱུཾ་བརྒྱད་ཀྱང༌། དམ་ཚིག་ཅེས་བྱར་བཤད་པ་ཡིན། ཞེས་འབྱུང་བས། ཧཱུཾ་བརྒྱད་ལས་སྐྱེད་པ་ཡིན་ཀྱང་གནས་མི་གསལ་བ་ལ། གཞུང་ཆུང་ལས། ཆོས་འཁོར་ཕྱི་ཡི་འདབ་བརྒྱད་ལ། །རིང་པོའི་ཧཱུཾ་ལས་ཁྲོ་བོ་བརྒྱད། ཅེས་སྙིང་ཁར་པད་མ་འདབ་བརྒྱད་ཉིས་རིམ་གཅིག་བྱས་པའི་ཕྱི་མར་ཧཱུཾ་རིང་བོ་བརྒྱད་ལས་བསྐྱེད་པར་བཤད་དོ། །དྷཱ་རི་ཀ་པས། ཕྱག་བརྒྱད་དམ་ནི་སྒོ་བརྒྱད་དུ། །ལས་ཀྱི་རླུང་ངམ་བྱེད་དག་གིས། །ཁྭ་གདོང་གཤིན་རྗེ་ མ་སོགས་བརྒྱད། ཅེས་བཤད་པའི་ཕྱག་བརྒྱད་ནི། ཉིན་མོ་མཛད་ཀྱིས། ལག་པ་གཡོན་པའི་རྩེ་མོ་ད
Chinese
如是宣说。牟提格·彭瓦（珍珠鬘）和巴瓦巴札也宣说了，三匝脉等五脉是心间的五脉，前四者是花瓣，第五者位于中央之义。度札玛依赖于阿瓦杜底，曼涅尔宣说其从脐间至舌尖耸立，是心间法轮的脉瓣。东方之脉三匝脉流出土气，南方流出水，西方流出火，北方流出风气。总集经释中说，这五者在法轮中依次是地等元素的自性。如是宣说，第五者是度札玛，也应视其为空界。由此饮用从小舌滴落的甘露。 其中所经之风皆是死风，因此黑汝嘎中在展示脉瑜伽母的体性时舍弃了它。由于它的力量，即使转生为世间安乐的自性，也无法见到大乐的坛城而死去。然而，通过修习道，当去除障碍时，它也被菩提心所充满。因此，曼涅尔解释说，这与黑汝嘎中所说的三十二脉中菩提心降临并不矛盾。曼涅尔还说，从三匝脉等四脉中依次流出形、声、香、味。从四隅之脉中流出大小便、精血和痰液，即五甘露和除声音外的四境。巴瓦巴札也说，从三匝脉等脉中也流出五甘露。这是指心间每一侧的脉都分为两条，从而产生八脉。第三，八门卫母安置于何处，又从何处生起呢？铃论师说：“八个吽字也是誓言。”如是说，虽然是从八个吽字生起，但位置并不明确。小论中说：“法轮外围的八瓣上，从长吽字生起八忿怒尊。”如是宣说在心间做一个八瓣莲花，分为两层，在外层从八个长吽字生起。达日嘎巴说：“八手或为八门，以业之风或作者，生起鸦面阎摩等八尊。”所说的八手，日作说：“左手的指尖
English
Thus it is said. Mutig Pengwa (Pearl Garland) and Bhava Bhadra also stated that the five channels such as the three-circled channel are the five channels of the heart, the first four are petals, and the fifth is in the center. Dudralma relies on Avadhuti, and Manneer stated that it rises from the navel to the tip of the tongue, and is the channel petal of the heart chakra. From the eastern channel, the three-circled channel, flows earth air, from the south flows water, from the west flows fire, and from the north flows wind air. The Total Collection Commentary says that these five are the nature of the elements such as earth in the Dharma wheel in order. As it is said, the fifth is Dudralma, which should also be regarded as the space realm. From this, nectar dripping from the uvula is drunk. All the winds that pass through it are death winds, so Hevajra abandons it when showing the nature of the channel yogini. Because of its power, even if reborn as the nature of worldly happiness, one cannot see the mandala of great bliss and dies. However, by practicing the path, when obstacles are removed, it is also filled with bodhicitta. Therefore, Manneer explains that this does not contradict the statement in Hevajra that bodhicitta descends in the thirty-two channels. Manneer also says that form, sound, smell, and taste flow out in order from the four channels such as the three-circled channel. From the four corner channels flow feces, urine, semen, blood, and phlegm, which are the five nectars and the four objects except for sound. Bhava Bhadra also said that the five nectars also flow out from the three-circled channel and other channels. This refers to the fact that each channel on each side of the heart is divided into two, resulting in eight channels. Third, where are the eight gatekeeper mothers placed, and from where do they arise? The Bell Master said, "The eight Hum letters are also vows." As it is said, although they arise from the eight Hum letters, the location is not clear. The Small Treatise says, "On the eight petals outside the Dharma wheel, eight wrathful deities arise from the long Hum letters." It is said that an eight-petaled lotus is made in the heart, divided into two layers, and arises from eight long Hum letters on the outer layer. Dharikapa said, "Eight hands or eight gates, with the wind of karma or the doer, arise eight deities such as the crow-faced Yama." The eight hands mentioned, Nitimati said, "The fingertips of the left hand