Chinese
因此，如此这般清净，应当理解为完全清净的忿怒尊甘露旋。为什么呢？天子魔是因嫉妒而生。如此能摧毁五种烦恼和四魔，所以是伟大的。作为其意义和象征，梵天等也被视为我，并且唯有具备摧毁它们烦恼的姿态。如是，摧毁嗔恨者等四尊，也正如《德威玛哈扎瓦拉续》中所说。因此，这些大忿怒尊也应在肢分和支分上以智慧进行辨别。由于烦恼之心的影响，产生了六十二种颠倒见，但归纳起来是常断二见。后者六十个支分也归纳为我和相二者。因此，它的伴侣就是我见和相见，共四种。如此，这四种烦恼之心轮的清净，就是完全清净的四位天女。那又是哪些呢？即常常见等。如此，常常见，是指在所有世代中，认为我不变存在。例如，即使像蛇蜕皮一样抛弃了蕴，也认为我在所有世代中都不会改变。那种见解并非如其所见般是常，因为一切法都安住于如幻八喻之中，所以称为非常。如此这般清净，即是铁钩母天女。断见，是指不了解前后世和业的善恶果报，认为只有现在的生命才是终结，四大结合而成的意识是突然产生的，一旦死亡就如灰烬般消失。那种见解并非如其所见般是断灭，因为一切法都依赖于因和果，是十二缘起支分三段相连而生。因此，如此这般清净，即是完全清净的金刚索母。什么是“我见”呢？即在此处，有些人认为有我存在，认为蕴中存在着一个名为“我”的东西，而且它很大。
English
Therefore, such purity should be understood as the wrathful deity nectar swirl of complete purity. Why? The demon of the sons of gods arises from the power of jealousy. Thus, it is great because it destroys the five afflictions and the four demons. As its meaning and symbol, Brahma and others are also regarded as self, and it possesses only the attitude of destroying their afflictions. Likewise, the four, such as the destroyer of hatred, are also mentioned in the Devi Mahajvala Tantra. Therefore, these great wrathful deities should also be discerned with wisdom in terms of limbs and sub-limbs. Due to the influence of the afflicted mind, sixty-two inverted views arise, but they are summarized into the two views of permanence and annihilation. The latter sixty branches are also summarized into self and sign. Therefore, its companions are the view of self and the view of sign, totaling four. Thus, the purification of these four wheels of the afflicted mind is the four completely pure goddesses. What are they? They are the view of permanence, etc. Thus, the view of permanence means that in all lifetimes, one believes that the self exists without change. For example, even if the aggregates are discarded like a snake shedding its skin, one believes that the self will not change in all lifetimes. That view is not permanent as it appears, because all phenomena abide in about eight examples of illusion, so it is called impermanent. Such purity is the goddess Iron Hook Mother. The view of annihilation means not knowing the past and future lives and the karmic results of good and evil, believing that only the present life is the end, and that consciousness, which is a combination of the four elements, arises suddenly, and once dead, it disappears like ashes. Such a view is not annihilation as it appears, because all phenomena depend on cause and effect, and arise from the twelve links of dependent origination connected in three parts. Therefore, such purity is the completely pure Vajra Lasso Mother. What is the "view of self"? That is, here, some people believe that a self exists, believing that there is something called "self" inside the aggregates, and that it is large.
Chinese
就像鸡蛋那么大，小得像芥菜籽那么大，清澈无垢的就是我，能使我的身语之业毫不动摇的也是它。想要这样认为。那是那样的见解。那样并非是“我”，因为一切法的根本是自己的心。心就像无垢的虚空一样，是自性的光明，所以不是执著于“我”。像那样清净，要知道那是完全清净的金刚铁索。所谓“非相”是普遍的见解。这里有些认为是男性的相，有些认为是女性的相。同样，对于父母、子女、姐妹、仇敌、亲友，以及白色和蓝色等等，各自执著于各种不同的相，所有这些声音、名称的类别，在法性空性的状态中完全清净，就是完全清净的金刚铃女的状态。等等表示无边无际的法和法性，也同样是清净的，与要知道是完全清净的本尊自性的词语相关联。像那样集合起来无法言说，意思是自性的时候是无边无际的大空性，如果计算世界中的微尘，那么所有具有菩提心的众生，每一个也都安住在三十六尊本尊的自性中。因此，言说是计数，无法言说是指超出计数的意义。像那样，那些也以什么方式安住呢？说是以无二的方式安住。那些意义也在上面解释过了。所谓“安住”，是安住，不是像唯识的瑜伽那样迎请后安住，而是本来就在自性任运成就的坛城中以无二的自性安住。也曾这样说过：彼等以及无边胜妙者，法界平等与不平等，虚空界之无边际中，金刚萨埵如来安住。意思是，一切都观为金刚萨埵的自性。也如上面所说，明觉的密严刹土是佛母的莲宫，是一切本尊的来源。
English
As big as an egg, as small as a mustard seed, that which is clear and without stain is myself, and that which makes the actions of my body and speech unwavering is also it. One wants to think like that. That is such a view. Like that, it is not "self", because the root of all dharmas is one's own mind. The mind is like the stainless sky, it is the light of its own nature, so it is not clinging to "self". Like that, being completely pure, know that it is the completely pure Vajra Iron Chain. The so-called "non-characteristic" is a general view. Here, some are considered male characteristics, and some are considered female characteristics. Likewise, for parents, children, sisters, enemies, friends, and white and blue, etc., each clinging to various different characteristics, all these sounds, categories of names, are completely purified in the state of emptiness of dharmas, which is the state of the completely pure Vajra Bell Woman. Etc. indicates that all the infinite dharmas and dharmata are also pure in the same way, and are related to the words that should be known as the completely pure nature of the deity. Like that, it is impossible to express the collection, meaning that the time of self-nature is the infinite great emptiness, and if the dust in the world is counted, then all sentient beings with bodhichitta, each of them also abides in the nature of the thirty-six deities. Therefore, saying is counting, and unspeakable means beyond counting. Like that, how do those also abide? It is said that they abide in a non-dual way. The meaning of those has also been explained above. The so-called "abiding" is abiding, not like inviting and abiding like in the Yoga of Mind-Only, but originally abiding in the spontaneously accomplished mandala in a non-dual nature. It has also been said: Those and the infinite supreme ones, The Dharmadhatu, equal and unequal, In the boundless realm of space, Vajrasattva, the Tathagata, abides. It means that everything is viewed as the nature of Vajrasattva. As mentioned above, the Akanishta of awareness is the lotus palace of the Mother, the source of all deities.
Chinese
我应当知晓处所，如是亦云：“女性之境乃大乐，金刚莲花等持故，法生秘密莲花中，诸天一切皆安住。”如是说。于彼安住之坛城者，谓增上定之菩提心坛城四十二字，当知四十二尊佛之果位。如是亦云：“方便与智慧喜云，菩提心众因轮。”等是也。又彼以法界自性故，是无边无中也。所谓“基”者，谓母之莲花，如外虚空作器与情器之基，虚空彼者说为所依，于母之莲花亦说为基。彼依何耶？谓依无量智慧之轮。于彼无量者，又有谓大小无量，谓微细广大之量，如芥子许，及成量不可测也。然总摄唯广大耳。又彼无有能取所取之垢染，且离贪欲烦恼之过失故，是智慧之轮清明也。如于琉璃内安住之色，如是智慧之轮，如极炼之黄金色而住也。又彼复于何者之中住耶？谓住于智慧宝宫殿中也。谓于内时，从白色吽字化为母尊普贤佛母，彼化为光而成为佛塔也。于秘密时，当知是母尊普贤佛母，彼亦是五蕴、五族、五智之自性故，名智慧宝也。以是无涯之族散布之相故，名炽燃也。以是法界之体性故，名宫殿也。以是虚空界之自性故，名周遍十方无有间断也。谓无有周遍与不周遍故也。今显彼母为第二宫殿之自性，以无量功德增长故，成四方形也。又彼四方者，是平等也，是周遍也，是广大也
Chinese
相似地，法身具备如同虚空般的性质，因为以遍布和深邃以及广大的二者而兴盛，所以是兴盛。其中以深邃而兴盛，是指五甘露和方便与智慧嬉戏之身等五种功德，以及极其隐秘的四种供养等。如是，吉祥密集金刚的第十八品中所说：自性身之自性中，五垢将要降临，以五智慧加持，说是五甘露。如是说。以广大而兴盛，是指此论中所说：色等五种欲妙自然生起。如是说。佛与有情二者在无生之界中平等，所以是平等。为了说明父尊母尊的智慧遍布胜过其他，所以说是以殊胜智慧珍宝的乳房而庄严。吉祥密集金刚中也说：薄伽梵吉祥金刚萨埵，于识蕴无生之界中思维，一切法于法性菩提心之自性中无别而思维，智慧之身法色光明，白色而带红色，了知具备五种颜色之时，摩摩枳等四母以世俗的表示接近，于极度贪恋之界中策励，智慧之身从具备法之法性中起立，又思维安住于欲界之有情，四母的莲宫以方便与智慧嬉戏之方式，安住于生出一切坛城本尊之状态中。其标志说是乳房，乳房也是标志，而且母也是处所。又，与其相似，是无自性，或者是什么样的呢？说是不可思议的智慧，因为具备能自在不可思议之境的智慧。法性以自性清净之故，一切庄严的差别，也如在水晶旁边的形色一般，无有遮蔽而显现。现在，为了指示进入解脱胜殿的支分，所以说以四解脱门进入的门环。如是说，如果进入莲宫殿中。
English
Similarly, the Dharmakaya possesses the nature of being like the sky itself, because it flourishes with both pervasiveness and profundity, as well as vastness, therefore it is flourishing. Among these, flourishing through profundity refers to the five nectars and the five qualities such as the body that plays with skillful means and wisdom, and the four supremely secret offerings, and so on. As it is said in the eighteenth chapter of the Glorious Guhyasamaja: "In the nature of the self-existing body, the five stains will descend. They are blessed by the five wisdoms, and are said to be the five nectars." Thus it is said. Flourishing through vastness refers to what is said in this very text: "The five desirable qualities, such as form, arise naturally." Thus it is said. Buddhas and sentient beings are equal in the realm of no-birth, therefore it is equality. In order to explain that the wisdom of the father and mother surpasses others in its pervasiveness, it is said to be adorned with the jewel-like protuberances of superior wisdom. In the Glorious Guhyasamaja it is also said: "The Bhagavan, the Glorious Vajrasattva, contemplates the skandha of consciousness in the realm of no-birth, and contemplates that all dharmas are inseparable in the nature of the Bodhicitta of Dharmata. When the wisdom body, the light of the Dharma-form, white with a reddish tinge, is known to possess five colors, the four mothers, such as Mamaki, take up the conventional signs, and urge him into the realm of extreme attachment. The wisdom body arises from possessing the Dharmata of Dharma, and again contemplates the sentient beings dwelling in the desire realm. The lotus-womb of the four mothers, in the manner of playing with skillful means and wisdom, abides in the state of bringing forth all the deities of the mandala." That which is said to be the sign of this is the protuberance. The protuberance is also a sign, and the mother is also a place. Furthermore, is it similar to that, or is it without self-nature, or what is it like? It is said to be inconceivable wisdom, because it possesses the wisdom that can control the inconceivable realm. Because Dharmata is pure by its very nature, all the distinctions of ornaments are also clear without obscuration, like a form next to crystal. Now, in order to indicate the limbs for entering the supreme house of liberation, it is said to be the gate adorned with the means of entering through the four liberations. Thus it is said, if one enters the lotus palace.
Chinese
必须通过解脱之门进入。这里指的是佛母的四个秘密肢体。也就是说，因为观想贪欲等烦恼及其因果完全清净的美丽，所以称为解脱。像这样具备四解脱之门，也具备八解脱之时，获得大菩提的果位不会遥远。因此说了八种伟大的功德，也显示了佛父的四肢，合起来就是八。其中“马”的意思是：这里秘密金刚杵林伽称为马。这仅仅是指具有使具明者到达处所的性质。正因为具有使之到达应行之处的性质，所以才适合称为“降”。在种子流淌的时候，本尊金刚萨埵菩提心如水中月般的自性，像月亮一样清净，以白色的形式降临并安住。这些的意义是显示了轮回者的因、行境和果。本尊普贤不是他者，就是自己。法母普贤佛母不是他者，就是佛母。本尊金刚萨埵不是他者，就是种子菩提心。大种、根、识、境和时不是他者，就是佛眼等和菩萨与菩萨母，这些要通过第十三章来理解。像这样，佛母智慧的明妃是法母普贤佛母，四大种是殊胜智慧的乳房，种子菩提心是本尊金刚萨埵，蕴、界、处是三十六尊佛的自性，本来就是觉悟而安住的，所以说无内外，一切都变成内在了。六能仁是坛城的本尊，但不是完全清净界和处的本尊。如果问，那么秘密坛城的布置没有冲突吗？没有冲突，因为小乘是随顺意乐，不进入大乘之中。再说，种子菩提心的自性如水中月般的本尊金刚萨埵，
English
It is necessary to enter through the gate of liberation. Here, it refers to the four secret limbs of the Mother. That is, because contemplating the beauty of desire and other afflictions, along with their causes and effects, as completely pure, it is called liberation. Thus, even with the possession of the four gates of liberation, when possessing the eight liberations, the attainment of the great Bodhi fruit will not be delayed. Therefore, the eight great qualities of a horse are mentioned, and the four limbs of the Father are also shown, becoming eight. The meaning of 'horse' here is: here, the secret Vajra Lingam is called a horse. This refers only to the nature of enabling the one with knowledge to reach the place. Because it has the nature of causing one to go to the place to be traveled, it is appropriate to be called 'descent.' At the time of the seed flowing, the nature of the glorious Vajrasattva Bodhicitta, like the moon in water, is pure like the moon, descending and abiding in a white form. The meaning of these is to show the cause, object, and result of those in samsara. The glorious Samantabhadra is not other, but oneself. The Dharma Mother Samantabhadri is not other, but the Mother. The glorious Vajrasattva is not other, but the seed Bodhicitta. The great elements, faculties, consciousness, objects, and time are not other, but Buddhalocana and so on, and Bodhisattvas and Bodhisattvis. These are to be understood through the thirteenth chapter. Thus, the Wisdom Goddess Mother is the Dharma Mother Samantabhadri, the four great elements are the breasts of supreme wisdom, the seed Bodhicitta is the glorious Vajrasattva, and the skandhas, dhatus, and ayatanas are the nature of the thirty-six deities, originally enlightened and abiding, so it is said that there is no outer or inner, and everything becomes inner. The six Thubpas are the deities of the mandala, but they are not deities of completely purified realms and ayatanas. If asked, then is there no contradiction in the arrangement of the secret mandala? There is no contradiction, because the Hinayana follows inclination and does not enter into the Mahayana. Again, the nature of the seed Bodhicitta, like the moon in water, the glorious Vajrasattva,