English
Embracing with the fearful hosts of the consorts. The mother's right hand, holding the bell, the sign of wisdom, embraces the father, and the left hand feeds blood into the mouth. The body color is the same as the father's, and she wears a leopard skin lower garment. The eight place mothers, Kari Ma, and the eight country mothers, Singha Ma, are named after the cause and effect, or the names of those to be tamed are named after the tamers. Their hand seals are: Kari Bana, red child, staff, blue. And so on. The hand seals of the eight country mothers are: Singha, Karo, crossed, lion, yellow. And so on. The hand seals of the four gate mothers are: Tiger-faced blue mother, holding an iron hook. And so on. The twenty wrathful mother retinues are extremely beautiful. Furthermore, the hosts of Sla and female servants are the ten powerful mothers, the two names and Yagya are eight, and the twenty-eight are beautiful. The retinues of the beloveds each have a dry animal skin as a seat, and the body color and hand implements are: Rakshasa woman, purplish black, holding a wet skull cup. And so on, those with similar attire say, "What shall we do?" So they set out to work and abide. This is in accordance with the supreme practice method and adornment. Furthermore, in the Magical Vajra it is said: Vajra, vajra, bell, and supporting the world's circumference. Likewise, wheel, enemy arrow, and khatvanga are violently shaken. Jewel, precious cause-rope, and vajra enemy arrow are violently combined. Supreme desire lotus, great lotus, and the sound of the bell-drum are proclaimed. The action is sword, great plow, and the world, arrow is thrown, in between is vajra, red conch clashes. Great tira is violently combined. It is said. In the Eye Commentary it is said: The first on the right is the self-sign, the last is tira. The first on the left is the bell, jewel. Karma's cause-rope, plow. Although it is said, there is no partiality towards compassion, it appears as desired. So, if there is no certainty about body color and hand implements, how should one practice? The lamas say that one should practice with certainty according to the provisions of each tantra. This is the merit of the body mandala. Straightforward. By stating the meaning of the scriptures, all things in the ten directions of the six realms, which are infinite, are contained within the two truths.
Chinese
所有事物都完全显现在饮血燃烧的坛城中。章节的名称是：真实。秘密精华的真实性与意义相符。燃烧忿怒尊的殊胜三摩地身语意坛城显现，断除并设立界限，因此是章节，即向上数第十七个的意义。现在要讲解第十八章。从法蕴的角度来说，上等法蕴从基、道、果三者中，仅略微展示基和果，主要展示道。从四种显现来说，全部展示。从次第和顿悟两种来说，是次第的。中等法蕴五者中，是续部意义。其中十者展示供养，顺便展示见、行和三摩地，略微展示事业。下等十法中，是自性见、隐义口诀。此外，还通过三种共同方式展示。如此展示的第十八章有三：计数、讲述历史、真实。殊胜三摩地身语意坛城的展示，以及特别供养的展示，因此称为“从”。世尊大乐，意义相符。安住于喜悦供养之处，不是外续及以下的境界，极其稀有，因此为了眷属的利益而宣说。正文有三：真实的供养、供养的果，以及它的功德。首先，真实的供养有四：计数、息灭嗔恨的供养。真实：先前展示的殊胜三摩地的坛城，诸佛如来供养，而非母神和空行母，这与其他的供养布施不同，因此是殊胜的。那是怎样的仪轨呢？对于正在讲解的结合解脱二者，以自性根、境、时的三摩地的显现之大方便结合解脱，以五和五来展示。首先，从五种解脱的方式中，这里主要抓住最后两种。也就是，从解脱供养的角度，首先通过证悟来解脱自我，即通过自身证悟四种、清净三种和等性两种的理由，从了知因的特征来证悟和体验见解。通过五种仪轨的方式，进入三摩地。
English
All things are fully manifest in the mandala of the blazing blood-drinker. The name of the chapter is: Truth. The truth of the secret essence is in accordance with the meaning. The excellent samadhi body, speech, and mind mandala of the blazing wrathful one is revealed, cutting off and establishing boundaries, therefore it is a chapter, meaning the seventeenth counted upwards. Now, the eighteenth chapter is to be explained. From the perspective of the Dharma collection, the excellent Dharma collection shows only a slight glimpse of the base and result from the three bases, paths, and results, and mainly shows the path. From the four appearances, all four are shown. From the two of gradual and simultaneous, it is gradual. Among the five middle Dharma collections, it is the meaning of the tantra. Among the ten, it shows offerings, and incidentally shows view, conduct, and samadhi, and slightly shows activities. Among the ten lower Dharmas, it is the view of self-nature, hidden meaning instructions. In addition, it is shown by three common ways. Thus, this eighteenth chapter that shows has three: counting, telling the history, truth. The showing of the excellent samadhi body, speech, and mind mandala, and the showing of special offerings, therefore it is called "from". The Blessed One, Great Joy, is in accordance with the meaning. Abiding in the place of joyful offerings, it is not the realm of outer tantras and below, and it is extremely rare, therefore it is spoken for the benefit of the retinue. There are three texts: the actual offering, the fruit of the offering, and its qualities. First, there are four actual offerings: counting, the offering of pacifying hatred. Truth: The mandala of the excellent samadhi shown earlier, the Tathagatas make offerings, and not the mothers and dakinis, which is different from other offerings and generosity, therefore it is excellent. What is the ritual like? For both the union and liberation that are being explained, the great skillful union and liberation of the manifestation of the samadhi of the nature's faculty, object, and time, is shown in fives and fives. First, from the five ways of liberation, here the last two are mainly grasped. That is, from the perspective of the offering of liberation, first, liberating oneself through realization, that is, through the reasons of the four realizations, three purifications, and two equalities of oneself, realizing and experiencing the view from the characteristic of knowing the cause. Through the way of the five rituals, entering samadhi.
Chinese
通过禅定和力量，将能取与所取的分别念，解脱于法性的虚空之中。以慈悲度化他人，首先是度化自己。然后，具备了了知心性之本质中，能度与所度二者不二的自信，这样的人就成了救度那些对因果之理愚昧无知的世间众生的十地菩萨。如果他们不被救度，那真是太可怜了。为了以慈悲心摄受，必须将他们无二地解脱于法界之中。这些道理在第十一章中已经详细阐述，故此处不再赘述。 贪欲结合的供养。正直。结合的方式也有五种，这里取最后两种。瑜伽士通过方便道，从可行的途径中，舍弃邪淫之念，将具备特征的莲花女等完全净化，并将二者在空密处交合。通过交合的表示，相互激发，以方便智慧相互交融的方式进行结合，体验快乐的供养，这能通过自他法三者，成就三种意义。父母双尊的红白菩提心同时结合，瑜伽士父母以大乐令坛城的一切本尊欢喜，从而也令一切胜者欢喜。这些道理在第九章和第十一章中已经详细阐述，故此处不再赘述。 愚痴誓言物的供养。正直。平等有两种：自性平等和行持事业平等。第一种自性是：五肉五甘露没有好坏，在显空不二的自性中平等，这是自性平等。第二种行持是：如《续部》所说：“为遣除有情之分别念，应将药作为主要而受用。”因此，遣除清净的分别念，在平等性中受用，这是行持事业的平等。像这样具备四种成就的大物五甘露，它们的成就方式有四种：法性自性成就，有法自性成就，加持力成就，加持成就。第一种是：如《续部》所说：“万物皆是心性故，离相之法界。”
English
Through meditation and strength, the conceptualizations of grasper and grasped are liberated into the expanse of dharmata. To liberate others with compassion is to first liberate oneself. Then, one who possesses the confidence of realizing that in the essence of mind itself, there is no duality of liberator and liberated, becomes the field for liberating those worldly beings who are ignorant of the meaning of cause and effect. If they are not liberated, it is truly pitiable. In order to embrace them with compassion, they must be liberated non-dually into the realm of dharma. These principles have already been explained in detail in chapter eleven, so they will not be elaborated upon here. The offering of desire and union. Straightforward. There are five ways of union, and here the last two are taken. The yogi, through the path of skillful means, abandoning the mind of perverse desire from a feasible path, completely purifies the lotus-bearing maiden and the two of them bless the secret space in an intertwined manner. By stimulating the signs of union in an intertwined manner, the offering of experiencing bliss through the union of rubbing in the manner of the intertwining of skillful means and wisdom, this accomplishes three meanings through the three of self, other, and dharma. By the simultaneous union of the white and red bodhicitta of the father and mother, the yogi father and mother please all the deities of the mandala with great bliss, thereby pleasing all the victors as well. These principles have already been explained in detail in chapters nine and eleven, so they will not be elaborated upon here. The offering of the samaya substance of ignorance. Straightforward. Equality is twofold: equality by nature and equality by action. The first, nature, is: the five meats and five amritas have no good or bad, and are equal in the nature of non-duality of appearance and emptiness, this is equality by nature. The second, action, is: as the tantra says, "In order to reverse the conceptual thoughts of sentient beings, medicine should be taken as the main thing." Therefore, reversing the conceptual thoughts of purity, enjoying in equality, this is equality by action. These five great substances of amrita, endowed with four accomplishments, have four ways of accomplishment: accomplishment by dharmata nature, accomplishment by the nature of the dharmic entity itself, accomplishment by the power of blessing, and accomplishment by blessing. The first is: as the tantra says, "Since all things are mind itself, the realm of dharma is devoid of characteristics."
Chinese
萨！五种誓言物的自性与心性无别，因此，不离五种智慧的自性，是法性自性成就。第二是：自性安乐的五种智慧，无作者而自显现。如是说，那些也不是作者所作，而是以五种智慧的体性自显现，是法性以自己的体性成就。第三是：以智慧禅定方便等，以能力必定产生。如是说，以具有见修的方便受用五种誓言物，成就共同殊胜的成就，是以力量成就。第四是：像这样的道上谁安住，从一切方时加持。如是说，受用五种誓言物的瑜伽士，诸佛和菩萨、母神和空行母的一切加持，从一切方时生起，是以加持成就。因此，我誓言萨埵和，本尊智慧萨埵无二无别的平等坛城之诸尊，献上三轮清净的供养，是从执着供养者、供养物和供养的实物三种中解脱，即从对外在房屋、田地、财物、物品、奴仆等产生贪恋和执着，对内在八识随逐境而执着，对秘密的见修执为殊胜中解脱，于大智慧中安住于无为。是欲妙庄严的供养。真实！饮食和饮品是味道的差别，是极其美味的殊胜，穿着是所触的差别，是柔软轻盈安乐等，以及美妙的色、悦耳的声、芬芳的香等不可思议的五种受用，以具有禅定，一切都加持为欲妙天女，这些如水入水般，在誓言智慧无二的坛城中，作为供养天女加持的欲妙坛城，于无二中融入而享用。第二，供养的果有二，计数，共同的果。真实，十方和四时，为自利获得清净的土地，为利他
English
Sa! Since the nature of the five samaya substances is inseparable from mind itself, therefore, not deviating from the nature of the five wisdoms is the accomplishment by the nature of dharmata. Secondly: The five wisdoms of self-existing bliss, self-manifest without a maker. As it is said, those are not made by a maker, but self-manifest as the essence of the five wisdoms, is the dharma accomplished by its own essence. Thirdly: Through wisdom, samadhi, skillful means, etc., it will definitely arise through power. As it is said, by enjoying the five samaya substances with skillful means endowed with view and meditation, the supreme and common siddhis are accomplished, which is accomplished by power. Fourthly: Whoever abides on this kind of path, may blessings come from all directions and times. As it is said, for that yogi who enjoys the five samaya substances, the blessings of all Buddhas and Bodhisattvas, mothers and dakinis, arise in all directions and times, which is accomplished by blessings. Therefore, offering the three-circle pure offerings to the deities of the mandala where I, the samaya-sattva, and the deity, the wisdom-sattva, are non-dual and equal, is liberation from clinging to the three: the giver, the object of offering, and the substance of offering. That is, liberation from attachment and clinging to external houses, fields, wealth, goods, servants, etc., from internal clinging to the eight consciousnesses following objects, and from clinging to secret view and meditation as supreme, and abiding in the state of great wisdom without action. It is the offering of desirable adornments. Truth! Food, clothing, and drink are the distinctions of taste, being the most excellent of extremely delicious things; clothing is the distinctions of touch, being soft, light, and comfortable, etc.; and so on, beautiful forms, pleasant sounds, fragrant smells, the inconceivable five enjoyments, all blessed as desire goddesses with samadhi, these, like water dissolving into water, in that mandala of non-dual samaya and wisdom, as the desire mandala blessed as offering goddesses, dissolve into non-duality and are enjoyed. Secondly, the fruit of offering has two aspects: counting, the common fruit. Truth, in the ten directions and four times, for one's own benefit, the pure land, and for the benefit of others,