Chinese
这是关于奠基和修持的意义。首先，为了展示吉祥金刚萨埵坛城诸尊众生一切生起的印契，宣说了“菩萨是诸佛的真实化身，金刚萨埵是安乐之最，是殊胜秘密的喜悦，一切我皆恒常安住”等。之所以在此处也如最初一样提及这些，是因为这是展示吉祥金刚萨埵印契的场合，必须展示其如何安住。因此，展示吉祥金刚萨埵的印契如满月般清净且鲜红光亮的意义是“执着于一切安乐”等。身体发出红色光芒，从中放射出各种颜色的光网的意义是“为了对一切贪欲产生贪着”等。头饰是诸佛珍宝，以菩提心之水净化，自然成就，如颅鬘上以五佛为头饰庄严，展示了具有此种功德的意义，即“三界皆是其他珍宝”等。展示跏趺坐的特征是“以左右的结合”等。对于展示眷属天女的印契，既有对所有天女印契的总体展示，也有对主要天女，即胜乐母，也就是广布母的印契的展示，从“月亮的颜色，微笑的脸庞”到“吉祥金刚箭，安乐之最的游戏印契”之间。其中，“大腿中央是红色和白色”以及“具有白色和黄色的腿”等，是指具有光泽的意义。一般来说，身体的颜色与月亮相似，而红色和白色是指像用年轻的红花装饰一样。白色和黄色是指像经过烧炼一样。殊胜的手如同绿色的树叶，是指“阿格拉”这个词有神圣和顶端的意思，这里取顶端的意思，即手的顶端比白色稍微黄一点，又比黄色稍微绿一点，例如稻子的绿色被彩虹的光芒夺走一样。还有这样说，身体的所有特征不……
English
This is about the meaning of foundation laying and practice. First, in order to show the mudra of the origin of all the deities of the glorious Vajrasattva mandala, it is said, "The Bodhisattva is the reality of all Buddhas, Vajrasattva is the best of bliss, is the joy of the supreme secret, all of me always abide," and so on. The reason why these are mentioned here as they were at the beginning is that this is the occasion for showing the mudra of glorious Vajrasattva, and it is necessary to show how it abides. Therefore, the meaning of showing the mudra of glorious Vajrasattva, which is as pure as the full moon and bright red, is "attachment to all happiness," and so on. The meaning of the body emitting red light, from which radiate nets of light of various colors, is "for attachment to all desires," and so on. The crown is the jewel of the Buddhas, purified by the water of Bodhicitta, naturally accomplished, such as the garland of skulls adorned with the crowns of the five Buddhas, showing the meaning of possessing such qualities, that is, "the three realms are other jewels," and so on. Showing the characteristics of the lotus posture is "by the union of right and left," and so on. Regarding the showing of the mudras of the retinue goddesses, there is both a general showing of the mudras of all the goddesses, and a showing of the mudra of the main goddess, the supreme bliss mother, that is, the expanding mother, from "the color of the moon, a smiling face" to "the glorious Vajra arrow, the playing mudra of the best of bliss." Among them, "the center of the thighs is red and white" and "possessing white and yellow thighs" and so on, refer to the meaning of having radiance. Generally, the color of the body is similar to the moon, while red and white refer to being adorned with young saffron. White and yellow refer to being like being heated and refined. The supreme hand is like a green leaf, which means that the word "Agra" has the meaning of sacred and tip, here taking the meaning of tip, that is, the tip of the hand is slightly more yellow than white, and slightly more green than that, for example, the green of rice is robbed of the radiance of the rainbow. Also, it is said that all the characteristics of the body do not...
Chinese
更何况，为什么要只说脸、大腿和指尖呢？这是因为，殊胜金刚萨埵被示现为大贪欲，而贪欲享乐的基础也是女人的身体，所以才这样示现。女人的身体，手也丰满而美丽，具有微笑的光彩，大腿丰满而有光彩，手也丰满而有光彩，这些都显示了这些会成为贪欲的基础。另一方面，所谓“大腿”，是从“乌汝”这个词的词根来的，下半身的一切都包含在“乌汝”这个词里。从肚脐的中心以下到膝盖以上，肉丰满而有光泽，非常美丽，会成为贪欲的基础，因此这里也是从那里显示的。另一方面，凡是有不共之相的地方，都需要着重说明。因此，如前所述的那些，都是不共的特征。那些特征也因为变成了大贪欲的处所，所以才显示出来。就这样连接起来。 “天物种种交织之最，光芒种种交织之光”，这是说，比起人类物品的颜色，天物的颜色更为殊胜，而比起天物的颜色，天中之天——佛的光芒更为殊胜，因此，就是用这样种种光芒的网来庄严。 “安住种种莲花上，一切清净极安住”，这是说，安住在种种莲花座上。 “诸佛莲花等殊胜，种种珍宝饰与衣，诸佛一切聚集故，如饰寂忍等刹土”，这是说，显示了具有例子的身之庄严。其中，“诸佛莲花”是指，一切庄严中最殊胜的是花朵的庄严，因为花朵是在一切之上的。就像世间论典中所说的那样，这里指莲花和乌巴拉等花朵的庄严，以及用金刚宝石、金、银、水晶和吠琉璃等种种珍宝制成的头饰、耳环、项链、腰带、臂钏，以及手和脚的指环，还有天物的衣服等，都像天和人的庄严一样，从事业中产生。
English
Moreover, why mention only the face, thighs, and fingertips? This is because the glorious Vajrasattva is shown as great desire, and the basis of the enjoyment of desire is also the body of a woman, so it is shown in this way. The body of a woman, the hands are also full and beautiful, with the radiance of a smile, the thighs are full and radiant, and the hands are full and radiant. These show that these will become the basis of desire. On the other hand, the word "thigh" comes from the root of the word "uru," and all of the lower body is encompassed by the word "uru." From below the center of the navel to above the knees, the flesh is full and lustrous, and it is very beautiful, so it becomes the basis of desire, so here too it is shown from there. On the other hand, wherever there are uncommon marks, it is necessary to emphasize them. Therefore, those that are shown as mentioned above are uncommon characteristics. Those characteristics are also shown because they have become the place of great desire. Connect it in this way. "The best of various divine substances intertwined, the light of various flames intertwined," this means that the color of divine substances is more excellent than the color of human objects, and the rays of light of the Buddha, the god of gods, are even more excellent than the color of divine substances, so it is adorned with a net of such various rays of light. "Dwelling on various lotuses, all pure, perfectly dwelling," this means dwelling on various lotus seats. "The best of Buddhas, lotuses, etc., various jewels, ornaments, and clothes, because all the Buddhas are gathered, like adorning the realms of endurance, etc.," this means that the adornment of the body with examples is shown. Among them, "Buddhas and lotuses" means that the most excellent of all ornaments is the ornament of flowers, because flowers are above all. As it is said in the worldly treatises, here it refers to the ornaments of flowers such as lotuses and utpalas, as well as head ornaments, earrings, necklaces, belts, armlets made of various jewels such as vajra jewels, gold, silver, crystal, and vaiḍūrya, and rings for the fingers of the hands and feet, and the clothes of divine substances, etc., are adorned and placed like the ornaments of gods and humans, arising from actions.
Chinese
不是以世间的庄严来装饰，而是以佛陀的伟大智慧来作为庄严，因此是以佛陀来庄严。因此说：“以一切佛陀的聚集，如庄严娑婆世界等。”例如，佛陀的刹土娑婆世界，由薄伽梵释迦牟尼佛、菩萨和圣声闻众眷属一起，庄严和美化了这个佛土，并加持它，压倒了一切自在天，使其清晰明亮。此外，从极乐世界和安乐世界的清净刹土中，佛陀及其眷属的身相庄严了佛土。而这里，天女们以珍贵的身体装饰和衣物来庄严，这就像是那个意思。所谓“与极度的喜悦相结合”，是指通过方便和智慧的快乐之门，结合无二的智慧。所谓“善妙的命运”，是指在因和果两个方面，都因快乐而成为功德的处所，是无与伦比的。所谓“吉祥金刚箭，嬉戏于快乐之顶”，是指吉祥金刚，一切都是吉祥金刚萨埵的印记之意。所谓“箭，快乐之顶”，是指天女增长母是引发贪欲的快乐之境，以先前的姿态，位于东方，手持花箭弓，通过引发来嬉戏，所以称为嬉戏，这是她的印记。以前的一些论师认为，引发快乐的印记是从主尊的右侧引发，而总是结合且不离降下菩提心的快乐，是在前面以怀抱的姿势安住。如果这样认为，那么这里先提到箭，是因为从引发贪欲中产生贪欲的誓言，所以显示了这样的次第。他们这样说。这是为了显示天女迷惑母的印记。从“各种形象的誓言贪欲”到“吉祥金刚誓言，嬉戏于快乐之顶”之间，都是指这个。这是因为对这位天女主要提到了贪欲的誓言。像这样，从四位天女的角度来显示向吉祥金刚萨埵顶礼的歌时，吉祥金刚事业的箭弓
English
It is not adorned with worldly ornaments, but with the Buddha's great wisdom as the ornament, therefore it is adorned by the Buddha. Therefore, it is said, "With the assembly of all Buddhas, like adorning the Saha world, etc." For example, this Buddha-field of the Saha world, with the Blessed One Shakyamuni Buddha, Bodhisattvas, and the retinue of noble Shravakas, has adorned and beautified this Buddha-field, and blessed it, overwhelming all the powerful ones, making it clear and bright. Furthermore, from the pure Buddha-fields of Abhirati and Sukhavati, the forms of the Buddhas and their retinues adorn the Buddha-fields. And here, the goddesses adorn with precious body ornaments and garments, which is similar to that meaning. The so-called "thoroughly joining with supreme joy" means joining the non-dual wisdom through the gate of bliss of skillful means and wisdom. The so-called "excellent fortune" means that in both cause and effect, it is a place of merit due to bliss, and is unparalleled. The so-called "Glorious Vajra Arrow, playing at the peak of bliss" means that the glorious Vajra is all the seal of Glorious Vajrasattva. The so-called "Arrow, the peak of bliss" means that the goddess Increasing Mother is the realm of bliss that stimulates desire, residing in the east in the previous posture, holding a flower arrow and bow, and playing by stimulating, so it is called playing, which is her seal. Some former teachers thought that the seal of stimulating bliss is stimulated from the right side of the main deity, and that the bliss of always uniting and not separating from descending Bodhicitta is dwelling in front in an embracing posture. If one thinks so, then here the arrow is mentioned first because the vow of desire arises from stimulating desire, so this order is shown. That's what they say. This is to show the seal of the goddess Bewildering Mother. From "various forms of vow desire" to "Glorious Vajra Vow, playing at the peak of bliss" all refer to this. This is because the vow of desire is mainly mentioned for this goddess. Like this, when showing the song of prostration to Glorious Vajrasattva from the perspective of the four goddesses, the arrow and bow of Glorious Vajra Karma
Chinese
向邬玛（Uma）顶礼！向吉祥金刚贪欲誓言顶礼！向吉祥金刚卡唐嘎摧毁一切顶礼！向吉祥金刚铃铛摇动顶礼！如是说。此天女主要安住于贪欲誓言，因其他念头消退而使人迷惑，故名为迷惑母。是中央的大天女！如是说，我安住于中央大天女的手印，是胜妙的手印。将此加入到语句中。有些人说，因为天女和手印与中央的主尊相符，所以说了这句话。如果说手印与中央的主尊相符，依赖于它是真实的，但这些话语在下面也会出现在手印不符的天女身上。指示天女食肉母的手印是，从“以瑟惹拉卡的方式”到“瑜伽士享受至上的安乐”之间。其中，“瑜伽士至上的安乐”是指，获得了大乐的等持，因为名相的分别念已经耗尽，所以称为食肉母。因此，这个意义转变了，首先从激发贪欲的安乐开始，安住于安乐降临的自性中。从获得身心的安乐中，获得无相的等持，瑜伽的安乐。由此获得果位的法身，不生不灭，因此是下面所说的长寿增益母的意义。其中，天女食肉母手持金刚卡唐嘎、旗帜和金刚交杵覆盖，是指示摧毁名相的猛烈手印的方式。天女长寿增益母的手印是，从“圆满成佛的界限”到“长寿安乐的至上”之间。手印是从莲花梵（padma bhaṇḍai）中生出无量寿佛的形象。长寿安乐的意义在哪里结合呢？是根本手印的集合。意思是心髓的手印。如此，吉祥金刚萨埵是无二的广大智慧，从原始以来清净的菩提心，因此称为大乐。那安乐的智慧是四种圆满的部分。四部分是四位秘密天女的安乐。
English
Homage to Uma! Homage to the vow of the glorious Vajra Attachment! Homage to the glorious Vajra Khatvanga that utterly destroys! Homage to the glorious Vajra Bell that resounds! As it is said. This goddess primarily abides in the vow of attachment, and because other thoughts diminish, she bewilders, hence she is called Bewildering Mother. She is the great goddess of the center! As it is said, I abide in the mudra of the great goddess of the center, it is the excellent mudra. Add this to the statement. Some say that because the goddess and the mudra are in accordance with the main deity of the center, this statement is made. If it is said that the mudra is in accordance with the main deity of the center, relying on it is true, but these words will also appear below for the goddess whose mudra does not match. The indication of the mudra of the goddess Flesh-Eating Mother is from "in the manner of Seralka" to "the yogi enjoys supreme bliss." Among them, "the yogi's supreme bliss" means that one has attained the samadhi of great bliss, and because the conceptual thoughts of signs have been exhausted, she is called Flesh-Eating Mother. Therefore, this meaning transforms, first from arousing the bliss of attachment, abiding in the nature of the descending bliss arises. From obtaining the bliss of body and mind, one obtains the signless samadhi, the bliss of yoga. From this, one obtains the Dharmakaya of fruition, without birth or death, therefore it is the meaning of the goddess Long-Life Increasing Mother explained below. Among them, the goddess Flesh-Eating Mother holding the Vajra Khatvanga, banner, and covered with Vajra crossed-vajra, is shown as the manner of the fierce mudra that destroys signs. The mudra of the goddess Long-Life Increasing Mother is from "the realm of complete enlightenment is accomplished" to "the supreme of long life and bliss." The mudra is the image of Amitayus arising from the lotus bhāṇḍa. Where is the meaning of long life and bliss combined? It is the collection of the root mudras. It means the mudra of the essence. Thus, the glorious Vajrasattva is the great non-dual wisdom, the Bodhicitta pure from the beginning, therefore it is called great bliss. That wisdom of bliss is the complete four parts. The four parts are the bliss of the four secret goddesses.