Chinese
如果说不需要禅修，是因为没有比三身更高的可获得之物，并且那是通过三种等持获得的。一般来说，所有通过因获得果的方式有两种：直接获得和通过间接方式获得。因为这是后者，所以不遍及。第二，三种等持各自的自性如实践般讲述，通过词语的方式禅修它们的形态。第二部分，禅修坛城，分为两部分：所依为宫殿，能依为生起本尊。第一部分也有两部分。五大自在母坛城是从五种因等持产生的五种种子字的散聚中，将虚空、风、 रक्त（梵文天城体：रक्त，梵文罗马拟音：rakta，汉语字面意思：血）、骨骼和火焰观想为五位克罗提śvarī（梵文天城体：क्रोतिश्वरी，梵文罗马拟音：krotiśvarī，汉语字面意思：克罗提自在母）的虚空中，并使其清晰显现。第二部分是从因中宫殿的种子字散聚的方式，如克罗坛城现证般生起，并如第十七章般清晰显现。第二部分，能依为生起本尊，也有两部分：因为自己是先前的佛，所以将自己视为他们的儿子；为了种姓不灭且自然成就，所以将自己视为他们的儿子。第一部分有五点：意指什么而意指，与哪个乘门相符，从哪个续部来源摘取，与哪个应调伏者或世间典范相符，以及如果自己亲自修持，应如何修持。其中有三点：主要是生起父母，加持空密并享受，从菩提心化现，以及生起子部的本尊众。第一点是从“如来一切”到“进入”之间，是生起父亲。也就是将因等持置于中央的座垫上，通过散聚的结合，以咒语和生起词语激励并使其清晰显现。第二段经文是，从“如是性”到“从云中”之间，是生起母亲，也就是从父亲心间的种子字向左分离，以咒语生起并使其清晰显现。第二，从菩提心化现，是第三段经文，从“吽吽吽”到“说”之间，从结合处从菩提心化现忿怒尊的
English
If it is said that there is no need to meditate, it is because there is nothing to be gained beyond the three bodies, and that is obtained through the three samādhis. In general, all ways of obtaining results from causes are twofold: obtaining directly and obtaining through indirect means. Since this is the latter, it is not pervasive. Secondly, the individual nature of the three samādhis is spoken of as practice, meditating on their forms through words. The second part, meditating on the mandala, is divided into two parts: the support is the palace, and the supported is the generation of deities. The first part also has two parts. The mandala of the five great powerful mothers is from the scattering and gathering of the seed syllables of the five elements arising from the cause samādhi. The sky, wind, rakta, bones, and flames are visualized as the space of the five Krotiśvarīs, and that should be made clear. The second part is generated from the cause, from the scattering and gathering of the seed syllables of the palace, like the manifestation of the Krodha mandala, and it is made clear as in the seventeenth chapter. The second part, the supported, is the generation of deities, which also has two parts: because oneself is the previous Buddha, one should regard oneself as their son; in order for the lineage not to be destroyed and to be spontaneously accomplished, one should regard oneself as the son of the deities. The first part has five points: what is meant by what is meant, which vehicle is followed, from which tantric source is it taken, with which trainee or worldly model does it correspond, and how should one practice if one practices it oneself. There are three points: mainly generating the father and mother, blessing the secret space and enjoying it, emanating from bodhicitta, and generating the assembly of deities of the sons. The first point is from "all the tathāgatas" to "entering," which is the generation of the father. That is, placing the cause samādhi on the central seat, stimulating it with mantras and generation words from the union of scattering and gathering, and making it clear. The second textual point is from "suchness" to "from the clouds," which is the generation of the mother, that is, separating from the seed syllable in the father's heart to the left, generating it with mantras and making it clear. Secondly, emanating from bodhicitta is the third textual point, from "Hūṃ Hūṃ Hūṃ" to "saying," from the juncture emanating the wrathful deities from bodhicitta.
Chinese
是幻化散布到十方。第四个要点是从“六道”到“出现”之间，是那些幻化的数量和大小的度量。第五个要点是，它们撼动了六道的十方一切。如此地震动，如第四品所说，是此彼的加持。也就是外在如经文本身，内在是道的心体验和结合。第六个要点是，由此六道的十方所有凶恶之徒昏厥等，是被降伏和调伏而加以惩罚。第三，生起佛子的坛城，有二：主尊五部怙主父母和奇妙众的坛城。第一，生起五部怙主父母，从第七到第十一个要点，共有五个。第一个是从“此后薄伽梵”到“安住”之间。第二个是从“此后大名声”到“威猛”之间，是金刚食肉鬼的新军之相。如第二十七品所说：“大自在天们极其清澈而激动，威猛而发出隆隆之声，如悲伤的毒叶翻滚，聚集为魔的幼崽，扬起魔的旗帜，布下武器的云层，展开魔的幻化网，发出‘梭’和‘恰’的声音，从污秽中”等等。第三个是，语的第二个要点是调伏魔的真实，那调伏者的身相是，从“此后薄伽梵九头”等，是黑汝嘎九头威猛的象征。如上师所说：“最初出现的三头，右白左红中蓝黑，是解脱的三头，是三界超越痛苦之面。中间威猛的三头，右蓝左绿中蓝面，是方便和智慧之心的头，是将三有释放到法界之面。最后威猛的三头，右蓝左蓝中蓝面，是满足三界希望的，是教言和口诀之心的头，是不变的蓝黑色面。”所谓十八手，是为了度脱的十八部众，手印也是，同经所说：“十八手所持之物是金刚。”
English
It is the emanation spread in the ten directions. The fourth key point, from "the six realms" to "appeared," is the measure of the number and size of those emanations. The fifth key point is that they shook all ten directions of the six realms. Such an earthquake, as stated in the fourth chapter, is due to the blessing of this and that. That is, outwardly, it is like the scripture itself, and inwardly, it is the mind experience and union of the path. The sixth key point is that, by this, all the wicked beings of the ten directions of the six realms fainted, etc., were subdued and tamed, and thus punished. Third, generating the mandala of the sons has two aspects: the main five families of father and mother deities, and the generation of the mandala of the wondrous assembly. First, generating the five families of father and mother deities, from the seventh to the eleventh key points, there are five. The first is from "Then, the Bhagavan" to "resides." The second is from "Then, great fame" to "fierce," which is the appearance of the new army of Vajra Rakshasas. As stated in the twenty-seventh chapter: "The great powerful ones are extremely clear and agitated, fierce and making a rumbling sound, like the poisonous leaves of sorrow swirling, gathering as the offspring of demons, raising the banners of demons, spreading the clouds of weapons, unfolding the net of demonic illusions, uttering the sounds of 'so' and 'cha,' from defilement," and so on. The third is that the second key point of speech is the actual taming of demons. The form of the tamer is from "Then, the Bhagavan with nine heads," which is a symbol of the fierce, vast expanse of the nine heads of Heruka. As the Lama said: "The first three heads that appear are right white, left red, and middle blue-black. They are the three heads of liberation, the face of transcending suffering in the three realms. The middle three fierce heads are right blue, left green, and middle blue face. They are the heads of skillful means, wisdom, and mind, the face of releasing the three existences into the dharmadhatu. The last three fierce heads are right blue, left blue, and middle blue face. They are the heads of fulfilling the hopes of the three realms, the heads of teachings, instructions, and mind, the unchanging blue-black face." The eighteen hands are for the eighteen classes of beings to be liberated, and the hand implements are also, as the same scripture says: "The eighteen hands hold the vajra."
Chinese
肺是小田的右边。 班杂，田杖，心髓取出在左边。 肠索，太阳，大鹏在右边。 大田，月亮，猫头鹰在左边。 火和海洋，猫头鹰在右边。 风和珍宝，须弥山在左边。 十八种功德圆满于法界。 又或者，左右最初的两个是金刚红矛。 右边的下面八个是八母。 左边的下面八个是八个微细的女性。 安住于八足，是因为以四无量和四事业成办事情。 如彼经所说： 八足践踏大神者， 以无上之禅定， 降伏傲慢者。 吽 吽 吽 等三个三个，就所调伏者的角度而言，是身语意；就所化者的角度而言，是对三门或三毒的执着全部解脱并调伏，将血肉骨骼的集合在脐处净化于法界。 第四个是从那之后 吽 吽，以及大魔女，人魔女开始，直到聚集如轮回世界微尘的数量为止。这些是外魔女之相，内鬼女之相，秘密空行母之相，这是最后一种。 第五个是从那之后，世尊等开始，像这样调伏主尊鲁扎等之后，为了使事业达到究竟，而与母众结合。如世尊吉祥饮血大尊金刚身等所说，主尊与八者相拥，眷属与五五相拥。如主尊与四方明妃四位和四禅定，共八位，四部与剩余的四方明妃各五位。 那么，是与她们轮流嬉戏，还是像寂静尊那样，前后左右二方三头，以及前面等七位主母相拥那样，同时嬉戏呢？不是两种方式，因为从天尊的显现中没有结合的分别念，而是从母尊的显现中，显现出与每一位天尊结合。如现观中所说：每一位母尊也见到与每一位天尊结合。 第二个意义，生起稀有众坛城，是十二部经义的最后部分，其中有四点。第一点是从那之后欢喜等开始，原因是像那样嬉戏的菩提心所致。
English
The lung is on the right of the small field. Bhanda, field staff, heart essence extracted on the left. Intestine rope, sun, great garuda on the right. Large field, moon, owl on the left. Fire and ocean, owl on the right. Wind and jewel, Mount Meru on the left. Eighteen qualities perfected in the dharmadhatu. Or, the first two on the right and left are vajra red spears. The eight below on the right are the eight mothers. The eight below on the left are the eight subtle women. Dwelling on eight feet means accomplishing things with the four immeasurables and four actions. As it says in that very text: The one who crushes the great god with eight feet, With unsurpassed meditation, Subdues the arrogant. Hūṃ hūṃ hūṃ, etc., three by three, from the point of view of the one who tames, are body, speech, and mind; from the point of view of those to be tamed, all attachments to the three doors or three poisons are liberated and tamed, and the collection of flesh, blood, and bones is purified in the navel in the dharmadhatu. The fourth is from then on, "Hūṃ hūṃ," and "great demoness, human demoness," until "even as many dust motes as there are in the realms of samsara were gathered." These are the outer form of a demoness, the inner form of a demoness, and the secret form of a dakini; this is the last. The fifth is from then on, "Bhagavan," etc., and thus, after subduing the main Rudra, etc., in order to bring the activity to its conclusion, they are joined with the mothers. As it says, "Bhagavan, glorious great blood-drinker, vajra body," etc., the main one is embraced by eight, and the retinue is embraced by five each. Like the main one with the four direction consorts and the four meditations, making eight, and the four families with the remaining five direction consorts each. So, do they play in turn with them, or like the peaceful ones, with three heads in the front, back, and two sides, and the seven main mothers embracing in the front, etc., do they play at the same time? It is not like either of the two ways, because from the appearance of the deity there is no conceptualization of union, but from the appearance of the mother, it appears that each one is united with each deity. As it says in the Abhisamayalankara: "Each mother also sees herself united with each deity." The second meaning, generating the mandala of wondrous assemblies, is the last part of the twelve topics of the text, and there are four points to it. The first point is from then on, "rejoicing," etc., because the cause is the bodhicitta that plays in that way.
Chinese
说了八个“严哈”，生起了八个处所母。所谓的“白母”即是乔丽玛，那是从大吉祥的真实心中显现的缘故，所以称为“白母”。所谓的眷属是说，就人而言，那些每一位都有二十八位。那些都因心为智慧而合一，所以合为一族来安立。像这样，要知道下面的那些也是一样，三者都要考察经文。这里如果有人问：子部的坛城处所门母，这些是从明妃和嬉戏中生起的，以及从修法中认为是与本族之母嬉戏而生起的，这二者是相违的。并非如此，这里是为了降伏傲慢者，并摄集他们的眷属女，进行交合，这是为了显扬大方便的功德，所以与明妃嬉戏。实际上这里也是与智慧之母嬉戏，如所说：从如是之性界中。又说：众明妃血饮大母的相，以各自的身相缠绕的方式安住。又，这里二十八位母明妃没有生出二十位女儿，会不会太少了？不是的，连同眷属，就人而言，每一位都是二十八位，二十八位，有五百五十六位。在坛城中安立时，那些都因心为智慧而合一，所以合为一族来安立。四种经义的最后一种，如此调伏的果是，言义的最后一种，获得果位，那有四种，第一种是，从“之后”到“一时调伏”的意思是，首先主尊和眷属通过忏悔来调伏自相续，之后通过进入坛城，进入的方式。真实的果位灌顶是，从“嗡 班匝”到“昂”之间，是以誓言物湿合的甚深灌顶，是先前发生的灌顶。第二种是考察经文。第三种是母亲、姐妹、女儿们。请迎请到大坛城中。献上之后，安立在坛城的边沿，并说给予剩余的，如所说：中央没有福分者，安立在坛城边沿的尽头。