English
With that. Transform "Tira" into a grain heap. The two hands hold the entrails of the "Tira" grain. The two hands, with great playfulness, cut the "Tira" in half and consume it. In the right hand is a red copper knife, pulling the intestinal rope and placing it on the left. The small "Tira" is carried on the shoulders in a fierce manner, up and down, left and right. In the right hand is a red copper knife, in the left is Bhaṇḍā Rakta (Tibetan, Sanskrit Devanagari: भण्डा रक्त, Sanskrit Roman transliteration: bhaṇḍā rakta, Chinese literal meaning: blood offering). In the right hand is a vajra hook, in the left is the small "Tira" completely destroyed. That's how it is. So, what is the difference between the place mother and the land mother? Some say that places like cool groves, as mentioned above, formed from the limbs of great deities, are called places of cemeteries. There, stupas, trees, fire, water, clouds, and farmers, each quality possessing eight sets of eight, the place where they reside is called the place mother, such as Kārī and others. Like Magadha and others, the mothers residing in the eight lands are called land flesh-eating mothers, such as Siṃha and others. To this, the Lama said that because there are eight cemeteries in the eight lands, there is a fault in the mother and the flesh-eating mother not becoming one place, so it is unreasonable, and he also made a metaphor. So, how is it? Like the Ālayavijñāna and others, the mothers transformed from their respective eight consciousness aggregates are called place mothers, such as Kārī and others. Those land dharmas, conditioned and unconditioned phenomena, etc., the eight lands transformed into places are called land flesh-eating mothers, such as Siṃha and others. If combined with external objects, it is easy to understand like the former, and can be understood through the teachings of the eight sections of scriptures. If combined with inner meaning, it is easy to understand like the Lama's oral instructions. Because in this scripture, there are "Great Treasure Mother" and others, explaining the transformation of consciousness etc., I think so. "Four doors" refers to the doors of the inner courtyard. "Hand seal" refers to the goddess residing there, such as Hayagrīva, blue, holding an iron hook, etc. Or it is the way of holding the hand seal, as it says in that scripture. In the right hand is a vajra hook, in the left is Bhaṇḍā Rakta (Tibetan, Sanskrit Devanagari: भण्डा रक्त, Sanskrit Roman transliteration: bhaṇḍā rakta, Chinese literal meaning: blood offering). In the right hand is an iron bell rope, in the left is Bhaṇḍā Rlona pā (Tibetan, Sanskrit Devanagari: भण्डा र्लोनपा, Sanskrit Roman transliteration: bhaṇḍā rlona pā, Chinese literal meaning: wet offering). In the right hand is an iron nail fire, in the left is Bhaṇḍā Rlona pā (Tibetan, Sanskrit Devanagari: भण्डा र्लोनपा, Sanskrit Roman transliteration: bhaṇḍā rlona pā, Chinese literal meaning: wet offering). In the right hand is a bell ash, in the left is Bhaṇḍā Rlona pā (Tibetan, Sanskrit Devanagari: भण्डा र्लोनपा, Sanskrit Roman transliteration: bhaṇḍā rlona pā, Chinese literal meaning: wet offering). That's how it is. Those assemblies of deities reside very beautifully as the ornaments of the lord,
Chinese
此外，光辉的宫殿被建造，母亲并非（唯一），而是通过方便法结合，成为蝙蝠群的主尊。二十八位（空行母）围绕着它，使其完美庄严。这些眷属各自的座位是居所，如同世间超越经中所述的门神之座，从东方开始，依次是乐神、阎罗、太阳和月亮。从东南开始，依次是火神、真谛、风神、自在。同样，微细母众也从外院东门开始，依次是乐神、水瓶、饿鬼、夜叉，四个方位如上所述。门神中，东方是大猪，南方是罗刹羊面，西方是宝瓶鼻，北方是大腹夜叉。或者，从现观的角度来看，二十位忿怒母在日轮中央，上方是湿地，自在母众是旱地，并解释了装束。工具等指的是自在母的手印。如《超越经》中所说：“罗刹女黑蓝色，手持金刚颅骨。”等等，应该理解。做什么工作指的是装束，位于外院。这是《续义总决》中第十七章的解释。 第十八章是寂静和忿怒尊共通的部分，从现观的角度来看，是事业次第的等持，即普贤的事业次第。其中，十五尊的度脱结合在第十一章中有详细说明。这里指的是供养的对象，即两个坛城。供养指的是使诸佛欢喜的事物，简而言之有三种：如浴水、焚香等共同的外在供养；如妙欲等特殊的内在供养；以及如坦坦等秘密而奇妙的供养。布施指的是上师们主要供养坛城的本尊众，同时也布施给眷属的空行母众。圣者指的是内在和秘密的供养不是所有人的对象。其中，主要展示的是秘密供养，即首先进行坦坦的供养。那是什么呢？是谷物转化，即下文所说的证悟和串习，证悟是了解因的见解，串习是使缘融入的等持。具备这两者，所度脱的是上文所说的自我，即自我的无明和邪
English
Furthermore, the glorious palace is constructed, and the mother is not (solely), but through skillful means combined, she becomes the chief of the bat assembly. Twenty-eight (dakinis) surround it, making it perfectly adorned. The seats of these retinues are their respective abodes, like the seats of the gatekeepers as described in the Sutra Beyond the World, starting from the east, in order, are the Gandharva, Yama, Sun, and Moon. From the southeast, in order, are the Fire God, Truth, Wind God, and Isvara. Similarly, the subtle mothers also start from the east gate of the outer courtyard, in order, are the Gandharva, Water Pot, Pretas, and Yaksha, the four intermediate directions are as mentioned above. Among the gatekeepers, the east is the Great Pig, the south is the Rakshasa with a ram's head, the west is the Vase Nose, and the north is the Pot-bellied Yaksha. Alternatively, from the perspective of Abhisamaya, the twenty wrathful mothers are in the center of the sun disc, with wet land above, and the Isvara mothers are in dry land, and the ornaments are explained. Instruments and so on refer to the hand symbols of the Isvara mothers. As it is said in the Sutra Beyond, "The Rakshasi is black-blue, holding a vajra skull." And so on, it should be understood. What work to do refers to the ornaments, located in the outer courtyard. This is the explanation of the seventeenth chapter in the Definitive Meaning of the Tantras. The eighteenth chapter is common to both peaceful and wrathful deities. From the perspective of Abhisamaya, it is the samadhi of the order of actions, that is, the order of actions of Puja. Among them, the liberation union of the fifteen is explained in detail in the eleventh chapter. Here, it refers to the object of offering, that is, the two mandalas. Offering refers to something that pleases the Buddhas, which can be summarized into three: common outer offerings such as bath water and incense; special inner offerings such as desirable qualities; and secret and wonderful offerings such as tan-gan. Giving refers to the masters mainly offering to the deity assembly of the mandala, and also giving to the retinue of dakinis. Holy refers to the inner and secret offerings not being the object of everyone. Among them, the main emphasis is on the secret offering, that is, first performing the tan-gan offering. What is that? It is the transformation of grains, that is, what is said below as realization and habituation, realization is the view of knowing the cause, and habituation is the samadhi of making the conditions merge. Possessing these two, what is liberated is the self mentioned above, that is, the ignorance and wrong
Chinese
是这样的，以上通过修习止观二者，使无明完全清净，这是为了自己而证悟，从而救度自己。从证悟而救度自己之后，为了利益他人，以慈悲救度他人，那是怎样的呢？“二”是指被救度的对境和救度的执着心。 “无”是指能取所取二者在法性如实性中证悟。以那个智慧能救度什么呢？能救度被称为“恶慧”的，被无知的束缚所束缚的一切。它的果报是“世间”，指的是众生行恶业的十个境地，这在第十一章中已经阐述。因为什么要这样做呢？因为“可怜啊”，是为了断除体验痛苦果报的延续。怎样做呢？通过“无二”，在法性如实性的界中，或者在父续母续方便智慧无二的虚空中救度。像这样救度，就像肢节一样有五个分类，每一个都出自妩媚的论典中。“要知道这是五个能动的词语。”因此，要将五个能动词语一一对应。首先，对于自性的救度，什么被救度呢？是被无明颠倒执着的智慧。通过什么救度呢？通过如实证悟法性。怎样救度呢？通过不离三种智慧。它的必要性是，通过显现法性，为了获得究竟的安乐。譬如太阳驱散黑暗。第二，对于根、境、时的“于”，什么被救度呢？是对这些对境执着为自性的分别念。通过什么救度呢？通过习惯并进入生起次第的补特伽罗。怎样救度呢？将分别念转化为本尊，并在那里修习智慧之道。必要性是，通过本尊的显现，使分别念的集合完全清净，并且它本身也如是清净，为了证悟胜义谛。譬如王子被推上王位。第三，对于三摩地的“于”，什么被救度呢？是一切错误的分别念。通过什么救度呢？通过无论有相无相，都一心安住的心。怎样救度呢？通过了知将觉性正直引入的窍诀之方便。必要性是，通过获得对心的自在，为了使道的征相显现。譬如鸟在空中，鱼在水中获得自在。第四，对于大方便的“于”，什么被救度呢？
English
Thus, through the mind of the above two, realization and familiarity, the complete purification of ignorance is to realize for oneself, thereby liberating oneself. After liberating oneself through realization, what is it to liberate others through compassion for the sake of others? "Two" refers to the object to be liberated, the object of grasping, and the mind that grasps the liberating mind. "None" refers to the realization that the two, grasper and grasped, are the nature of reality, suchness. What is liberated by that wisdom? All that is bound by the chains of ignorance, called "bad wisdom." Its result is "the world," which refers to the ten realms where sentient beings engage in evil deeds, as explained in chapter eleven. Why is it done? Because of "compassion," it is to cut off the continuation of experiencing the suffering of the result. How is it done? Through "non-duality," in the realm of the nature of reality, suchness, or in the space of non-duality of father and mother, method and wisdom. In this way, liberation has five categories like limbs, each of which comes from the graceful treatises. "Know that these are five active words." Therefore, the five active words should be applied one by one. First, for the liberation of self-nature, what is liberated? It is the wisdom that grasps things upside down due to ignorance. What liberates it? It is the realization of the nature of reality as it is. How is it liberated? By not being separated from the three wisdoms. Its purpose is to manifest the nature of reality in order to attain ultimate bliss. For example, the sun dispels darkness. Second, for the "in" of the senses, objects, and time, what is liberated? It is the conceptualization of clinging to these objects of experience as self-existent. What liberates it? It is the individual who is accustomed to and enters the generation stage. How is it liberated? By transforming conceptualization into deity and cultivating the path of wisdom there. The purpose is that through the manifestation of the deity, the collection of conceptualizations is completely purified, and it itself is purified as such, in order to realize the ultimate truth. For example, a prince is enthroned. Third, for the "in" of samadhi, what is liberated? It is all wrong conceptualizations. What liberates it? It is the mind that abides in one-pointedness, whether with or without signs. How is it liberated? Through the means of knowing the key point of inserting awareness straight. The purpose is that by gaining mastery over the mind, the signs of the path are manifested. For example, a bird gains mastery in the sky and a fish in the water. Fourth, for the "in" of great method, what is liberated?
Chinese
以及鲁扎及其眷属。凭借什么呢？凭借大吉祥者的身语意。如何呢？与地域相符地诛杀主尊，并将眷属置于誓言之下。必要的是什么呢？为了猛厉事业的圆满完成。譬如勇士战胜敌人一般。最终显现的方面，在哪里呢？在十方刹土。凭借什么呢？凭借具有证悟串习的智慧，获得杀生与救度的成就。如何呢？如第十一章的方法一样。必要的是什么呢？为了使其痛苦短暂，菩提心增长，密咒行持圆满等等。譬如屠夫的手一般。结合是研究经典，这五者也如上一样各有五种。第一，自性结合，在哪里呢？在本来就存在的法性中。凭借什么呢？凭借能够证悟它的智慧，敏锐的根器。如何呢？凭借认识进入之道的特征。必要的是什么呢？从被迷惑束缚中解脱，获得无漏的安乐。譬如先前认识的人后来才认出来一样。第二，根境时的方面，在哪里呢？在所有如是的分别念中。凭借什么呢？凭借将它们认知或观修成身和智慧的智慧。如何呢？凭借仪轨支分具足，显现为本尊瑜伽。必要的是什么呢？从平凡的分别念中清净，在智慧的坛城上纯熟。譬如点金术的药一样。第三，等持的方面，在哪里呢？在称为天女的光明之母中。凭借什么呢？凭借获得等持的稳固。如何呢？自身具有方便，身心安乐增长。必要的是什么呢？不依赖交合，显现为显现受用安乐的自性。譬如梦中的美好行走一样。第四，大方便的方面，在哪里呢？在鲁扎的妻子克罗地舍瓦里中。凭借什么呢？凭借显现为大手印忿怒尊的大吉祥者。如何呢？消除无分别的酷热痛苦，是智慧的幻化索。必要的是什么呢？自然成就诸佛的事业。譬如檀香和蛇一样。最终显现的方面，在哪里呢？在称为劣种母的有漏之母中。凭借什么