Chinese
由于不超出体验本身，所以也称为安住。那时，由于了悟俱生智为法性，因此那即是意智慧。对于那个智慧，由于圆满了示现坛城、供养圣众、利益有情等事业，所以称为舞姿母。仅此之时，由于不离法性而安住，所以安住即是菩提心。外面的四位天女是：在父尊母尊无别的时刻，以喜悦而显示欢喜。对此，外面的三位天女也处于三种状态。四位门母是：首先，ཛཿ（藏文，梵文天城体，Jaḥ，汉语字面意思：扎）是铁钩，铁钩的作用是勾引，所以在进入方便智慧无别之时，从母尊的臂膀交融而勾引，即与铁钩母相应。ཧཱུྃ་（藏文，梵文天城体，Hūṃ，汉语字面意思：吽）是绳索，绳索的作用是束缚，如同束缚上下手印一般。བྃ་（藏文，梵文天城体，Baṃ，汉语字面意思：榜）是铁链，作用是捆绑，父尊母尊面与面、心与心、秘密与秘密的显现捆绑在一起，即是铁链母。ཧོཿ（藏文，梵文天城体，Hoḥ，汉语字面意思：吼）是铃母，是行动的自性，父尊母尊的身姿行动，铃母是圆满的。外面的四位心母是：དྷཱུ་པེ་（藏文，梵文天城体，Dhūpe，汉语字面意思：杜贝）是香母，如同香的香味使鼻根满足一样，父尊母尊无别的菩提心的觉性，也使父尊母尊的触感欢喜和满足，所以与香母相应。པུཥྤེ་（藏文，梵文天城体，Puṣpe，汉语字面意思：布贝）是花母，花是美丽和悦意的，使觉性满足。父尊母尊的身体以装饰庄严，以禅定装饰和妩媚，那如同花一样，父尊母尊互相悦意，所以与花母相应。或者，花如同散开一样，殊胜菩提心在母尊的虚空中显现散开，所以与花母相应。དཱི་པ་（藏文，梵文天城体，Dīpa，汉语字面意思：德巴）称为灯母并与之相应，如同灯能驱散黑暗并使事物显现一样，父尊母尊无别的殊胜菩提心交合显现，在体验的觉性中，父尊母尊的身相显现而无自性，所以与灯母相应。གནྡྷེ་（藏文，梵文天城体，Gandhe，汉语字面意思：根德）是香水母，香水是在天神的胸前涂抹和产生，涂抹后以香味体验触感满足，在这里父尊母尊
English
It is also called abiding because it does not go beyond the experience itself. At that time, since the co-emergent wisdom is realized as the nature of reality, that itself is the wisdom of the mind. For that wisdom, since the activities of showing the mandala, offering to the noble ones, and benefiting beings are all complete, it is called the dancing woman. At that moment, since it abides without moving from the nature of reality, abiding is the bodhicitta. The four outer goddesses are: at the time when the father and mother are inseparable, they show satisfaction with joy. In that case, the three outer goddesses also go through three states. The four gatekeepers are: First, ཛཿ (Tibetan, Devanagari, Jaḥ, literal meaning: Dza) is the iron hook, and the function of the iron hook is to attract. Therefore, when entering the inseparability of skillful means and wisdom, it is from the mother's arm that they mingle and attract, that is, it is associated with the iron hook mother. ཧཱུྃ་ (Tibetan, Devanagari, Hūṃ, literal meaning: Hum) is the rope, and the function of the rope is to bind, like binding the upper and lower mudras. བྃ་ (Tibetan, Devanagari, Baṃ, literal meaning: Bam) is the iron chain, and its function is to bind. The father and mother's face to face, heart to heart, secret to secret manifestations are bound together, that is, the iron chain mother. ཧོཿ (Tibetan, Devanagari, Hoḥ, literal meaning: Hoh) is the bell mother, which is the nature of movement. The father and mother's body movements, the bell mother is complete. The four outer mind mothers are: དྷཱུ་པེ་ (Tibetan, Devanagari, Dhūpe, literal meaning: Dhupe) is the incense mother, just as the sweet smell of incense satisfies the sense of smell, so also the awareness of the bodhicitta inseparable from the father and mother makes the touch of the father and mother happy and satisfied, so it is associated with the incense mother. པུཥྤེ་ (Tibetan, Devanagari, Puṣpe, literal meaning: Pupe) is the flower mother, the flower is beautiful and pleasing, satisfying the awareness. The father and mother's body is adorned with ornaments, decorated with samadhi and charming, that like a flower, the father and mother are pleasing to each other's minds, so it is associated with the flower mother. Or, like a flower that scatters, the supreme bodhicitta manifests and scatters in the mother's space, so it is associated with the flower mother. དཱི་པ་ (Tibetan, Devanagari, Dīpa, literal meaning: Depa) is called the lamp mother and is associated with it, just as a lamp dispels darkness and makes things clear, so the supreme bodhicitta inseparable from the father and mother manifests in union, in the awareness of experiencing, the father and mother's body appears clear without inherent existence, so it is associated with the lamp mother. གནྡྷེ་ (Tibetan, Devanagari, Gandhe, literal meaning: Gande) is the perfume mother, perfume is applied and arises on the chest of the deity, after applying, the touch is satisfied by the fragrance, here the father and mother
Chinese
以体验无上安乐之味身而满足的明觉，与香水混合。又，钵啰尾夏（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）意为分开之语，即分开莲花之瓣。阿尾夏（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）意为降临之语，即菩提心降于空。苏吉日（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）意为大乐，即菩提心体验安乐之味身。质多（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是心，即了悟安乐为法性，且心之智慧远离一切事物之执着，故为质多。迎请智慧尊，即嗡 诶嘿 呬（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等，嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为五种智慧，诶嘿 呬（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）从广大之面而言，为“喂喂”或呼唤或劝请。劝请之体性为巴嘎万（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即薄伽梵，坛城之诸神。玛哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为大。嘎如尼嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为大悲，如“请以大悲之义降临”。德舍 霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），如“请以身语意三之誓言令欢喜而降临”。萨玛雅 斯德旺（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），萨玛雅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为誓言，瑜伽士于未得身语意之成就前安住于此，因汝有誓言之誓句，斯德旺（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即不离彼而稳固安住。扎 吽 榜 霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），与生起此坛城之轮相同，一者从自性之境降临，观想安住于火生莲中。其中，萨玛雅 斯德旺（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之前为请闻。迎请之正行为扎 吽 榜 霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）四者。劝请坛城之誓言，并使明觉无别，将字母嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）与吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之间所抛之物合集，嗡 班匝 萨玛雅 嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），阿 班匝 萨玛雅 阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），以五者如是回转，念诵五次，瑜伽士之明觉交付于智慧之坛城，思维明觉无别。其中，总而言之，真言乃普贤王如来之口中所说，且加持之体性为自显现，以涉入众多音声支分之三理，不可仅以于自心前安乐之音声而说，仅安立为五部与五智及身语意功德事业五者。如是抛掷明觉之花后，向智慧尊祈请成就，嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），耶
English
The awareness that experiences the taste-body of unsurpassed bliss is satisfied and mixed with perfume. Also, Pravesha means 'a word of separation,' which is the separation of the lotus petals. Avesha means 'a word of descent,' which is the descent of Bodhicitta into the sky. Sugiri means 'great bliss,' which is the Bodhicitta experiencing the taste-body of bliss. Citta is the mind, which is the realization of bliss as Dharmata, and the mind's wisdom is free from grasping all things, hence Citta. Inviting the Wisdom Being is Om Ehyehi (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) and so on. Om (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) is the five wisdoms. Ehyehi (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) from the aspect of expansion means 'Hey, hey,' or calling or urging. The nature of urging is Bhagavan (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), the Blessed One, all the deities of the mandala. Maha (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) is great. Karunika (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) is great compassion, like saying, 'Please come for the sake of great compassion.' Drisya Ho (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), like saying, 'Please come and be pleased by the Samaya of body, speech, and mind.' Samaya Tvam (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), Samaya (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) is the Samaya, the yogi abides until the Siddhi of body, speech, and mind is attained. Because you have the Samaya of commitment, Tvam (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), meaning abide steadfastly without deviating from it. Dza Hum Bam Ho (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), like generating this wheel of the mandala, one comes from the state of self-nature, and one meditates on abiding in the lotus of fire. There, up to Samaya Tvam (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) is the listening. The actual invitation is the four: Dza Hum Bam Ho (Tibetan, Devanagari, Romanized Sanskrit, literal meaning). Urging the Samaya of the mandala and making awareness inseparable is to combine the scattered letters between Om (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) and Hum (Tibetan, Devanagari, Romanized Sanskrit, literal meaning): Om Vajra Samaya Om (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), Ah Vajra Samaya Ah (Tibetan, Devanagari, Romanized Sanskrit, literal meaning). By rotating all five in this way, reciting five times, the yogi's awareness is entrusted to the mandala of wisdom, and one contemplates awareness as inseparable. In general, mantra is spoken from the mouth of Samantabhadra, and the nature of blessing is self-appearance, and with the three reasons of engaging in many branches of sound, it is not permissible to explain it merely as a sound of comfort in one's own mind, but it is established only as the five families, the five wisdoms, and the five of body, speech, mind, qualities, and activity. Having thrown the flower of awareness in this way, one makes the request for Siddhi to the Wisdom Being, Om (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), Ye
Chinese
而且还遍及四十二种分别念。就此而言，如果从智慧自性的角度来说，四十二位本尊的种子字自然存在于脉结之中，这被称为遍及。从这个原因出发，通过念诵缘起咒语，智慧自性的意义得以显现。从分别念中显现出四十二位本尊的实相，以觉性去觉性中相见，就像名声一样，被称为“名声”，这是对智慧低下者而言的。所谓“极负盛名”，是对中等智慧者而言，即证悟的相见比前者更为强大。所谓“普负盛名”，是指对于根器极佳者，一切法都从各个方面完全显现为身和智慧，这就是所谓的“普负盛名”。或者说，对于一个证悟的觉性，使其在动摇、获得和稳固中得以显现。讲述赋权和加持的历史分为两种。第一种是，莲花生大师的口诀，通过以上所说的咒语的力量，使证悟增长的三种教义的意义，由证悟的瑜伽士以下面的方法来展示，瑜伽士是极佳智慧者的修行之处。而且，一切赋权和成就的等同之因，本来就存在于瑜伽士之中，通过咒语和三摩地的缘起，从那个意义自身显现，这被称为成就显现。这些是总体的核心意义。所谓“之后”，词语上的“紧接着”与之前所说的功德显现相关联。意义上的“紧接着”是指第六品中生起坛城，第七品中阐述缘起咒语，然后赋权加持等相关联，所以称为“之后”。世尊，作者金刚是不动如来。行为母金刚是普贤王后。二者无二是父父。坛城融入，是指在无二的嬉戏中，殊胜菩提心降临于母性的虚空之中。父父二者都融化后融入菩提心中。然后，所有坛城都化为光芒，融入那其中，成为一个光团。这就是过去诸佛的行径。后来的瑜伽士也用这种方法来获得成就。
English
And it also pervades the forty-two kinds of discursive thoughts. In this regard, if considered from the perspective of the wisdom's own nature, the seed syllables of the forty-two deities naturally exist in the root knots, which is called pervading. From that cause, by reciting the dependent arising mantras, the meaning of the wisdom's own nature is revealed. From the purification of discursive thoughts, the reality of the forty-two deities is revealed, and meeting awareness in awareness is like fame, called "fame," which is for those of lower intelligence. The so-called "very famous" is for those of medium intelligence, meaning that the meeting of realization is more powerful than the former. The so-called "universally famous" refers to those with excellent faculties, for whom all phenomena are completely revealed as body and wisdom from all directions, which is called "universally famous." Alternatively, for one realized awareness, it is made clear in wavering, obtaining, and stability. The history of empowerment and blessing is told in two ways. The first is that the oral instructions of Guru Padmasambhava, through the power of the mantras mentioned above, demonstrate the meaning of the three teachings of increasing realization by the realized yogi using the following methods, the yogi being the place of practice for those of excellent intelligence. Moreover, the co-equal cause of all empowerment and accomplishment naturally exists in the yogi, and through the dependent arising of mantras and samadhi, it manifests from that meaning itself, which is called the manifestation of accomplishment. These are the general core meanings. The word "then" in terms of words, "immediately after" is related to the manifestation of merit mentioned earlier. The meaning of "immediately after" refers to the generation of the mandala in the sixth chapter, the explanation of the dependent arising mantras in the seventh chapter, and then the empowerment and blessing are related, so it is called "then." The Bhagavan, the author Vajra is Samantabhadra. The acting female Vajra is Samantabhadri. The non-duality of the two is the father and mother. The mandala is dissolved, meaning that in the play of non-duality, the supreme bodhicitta descends into the space of the mother. Both father and mother dissolve and merge into the bodhicitta. Then, all the mandalas dissolve into light and merge into that, becoming a single mass of light. This is the conduct of the Buddhas of the past. Later yogis also use this method to obtain accomplishment.