Chinese
之座垫之上。 三世佛陀安住之处。 于四种解脱之门上， 具有四智之印。 为了权力和福分得以彰显， 内有垫子外有铁围。 如是说。 “妃子并非恒常”，意思是：东方铁钩母。四门母是：恒常是指执着于不会在第二个刹那改变的事物。执着于恒常的观点，那个转变之处就是大力母。从《怖畏金刚根本续》中说： “所有情器世间的一切， 恐怖和刹那无常， 被称为非恒常。 因为如幻如化， 是铁钩母的自性。” 如是说。 “并非断灭”，意思是：南方索母。执着于断灭的观点是：执着于业和三宝真实存在的事物不存在。那个转变之处，并非断灭就是母施者。从《怖畏金刚根本续》中说： “所有情器世间的一切， 一切和自在非无有， 被称为非断灭。 因为如梦般显现心， 是索母的自性。” 如是说。 “并非我”，意思是：西方铁索母。我，是指执着于人我和法我存在。那个非我，就是女神喉咙。从《怖畏金刚根本续》中说： “所有情器世间的一切， 所取能取事物不成立， 被称为非相。 因为如芦苇般显现心， 是铁索母的自性。” 如是说。 “非相之集合”，意思是：北方铃母。相，是指执着于能取所取。那个非相，就是甘露旋转母。从《怖畏金刚根本续》中说： “所有情器世间的一切， 士夫的作为不成立， 被称为非我。 因为如乐器般显现心， 是金刚降伏母的自性。” 如是说。 等等，是指：使一切邪见得以清净。 如果结合方便道，所谓“摧毁”，是指：秘密之处是明妃的莲花，秘密的权势是金刚，秘密的明觉是乐，这三者是身体的明觉。这四者摧毁分别念，所以是忿怒尊。四者是通过体性和作用来区分的。这些，不住于常、断、我、相四者，或者不生起恶劣的相，就是明妃。那也是从灰烬中，秘密明妃权势明觉触，身体的部
English
Upon the seat of the lotus. A place where the Buddhas of the three times reside. Upon the four gates of liberation, Endowed with the seals of the four wisdoms. In order to clarify power and fortune, With an inner cushion and an outer iron fence. Thus it is said. "The consort is not permanent," meaning: Eastern Iron Hook Mother. The four gate mothers are: Permanence is holding onto something that does not change in the second moment. The view of permanence, that place of transformation is the powerful mother. From the Fierce Vajra Root Tantra, it says: "All of the container and contents, all beings, The terror and momentary impermanence, Are called non-permanent. Because they are like illusions, It is the nature of the Iron Hook Mother." Thus it is said. "Not annihilation," meaning: Southern Lasso Mother. The view of annihilation is: Holding onto the non-existence of things that are believed to be true, such as karma and the Three Jewels. That place of transformation, not annihilation, is the Mother Giver. From the Fierce Vajra Root Tantra, it says: "All of the container and contents, all beings, Everything and independence are not non-existent, Are called non-annihilation. Because the mind appears like a dream, It is the nature of the Lasso Mother." Thus it is said. "Not self," meaning: Western Iron Chain Mother. Self, refers to holding onto the existence of the self of persons and the self of phenomena. That non-self is the goddess throat. From the Fierce Vajra Root Tantra, it says: "All of the container and contents, all beings, The grasped and the grasper are not established as entities, Are called non-characteristic. Because the mind appears like a reed, It is the nature of the Iron Chain Mother." Thus it is said. "The collection of non-characteristics," meaning: Northern Bell Mother. Characteristic, refers to holding onto the grasper and the grasped. That non-characteristic is the nectar swirling mother. From the Fierce Vajra Root Tantra, it says: "All of the container and contents, all beings, The actions of the purusha are not established, Are called non-self. Because the mind appears like a musical instrument, It is the nature of the Vajra Subduing Mother." Thus it is said. Etc., refers to: purifying all wrong views. If combined with the path of means, the so-called "destroying" refers to: the secret place is the lotus of the consort, the secret power is the vajra, the secret awareness is bliss, and these three are the awareness of the body. These four destroy conceptual thoughts, therefore they are wrathful deities. The four are distinguished by nature and function. These do not abide in the four: permanence, annihilation, self, characteristic, or do not give rise to bad characteristics, which is the consort. That is also from the ashes, secret consort power awareness touch, the part of the body.
Chinese
四种姿势聚合使用，为了完全摧毁而化现忿怒尊，这是从体性和事业上区分的。三密方便的行持，为了恒常积聚从相好中产生，称为明妃，不局限于事业的场合。如是说。 ༈ 在此略微阐明：这里有误解，说五部佛是所有佛的根本，是分别念的集合，四门远离四边，这样说是错误的吗？不是错误的，这是针对众生的分别念集合而言的。五蕴，即色蕴等是主要的，为了行持主要的事業，化现四门，因此彰显主要者的伟大，并不矛盾。 ༈ 在此略微阐明：在分别念集合中提到的这些眷属，是心意智慧自显现的眷属，还是从下部续部修习而来？如果说是从下部修习而来，那么是一个续部修习而来，还是多个续部修习而来？如果说是一个续部修习而来，那么一个续部中出现五部和菩萨等不同的情况是不合理的。如果说是多个续部修习而来，那么这里没有提到在一个人的意识流中存在的情况，难道众生拥有两个意识流吗？ 如果说是自显现，那么有从下部修习而来吗？如果没有，那么没有所化之境的调伏者是不可能的。 那么应该如何理解呢？这些是心意智慧自显现的，也有从下部续部修习而来的，比如事部等的菩萨听闻玛哈瑜伽的法。 如《海续》所说： 如此从心之差别中， 自显胜者心意积聚之， 最初成佛处胜者， 大菩萨与大摧毁者， 不可言说无量众， 以二种方式而安住。 如是说。 并且，也是在此续部中也说到： 如是之众不可言说， 无二而安住。 清楚地说明了。 总体的安住方式是： 如是之众不可言说， 无二而安住。 如是之众是因信心聚集听闻开示的菩萨等。 不可言说的是数量。 无二而安住的是九种，在自性显现的自在中，作为大主宰的身体。
English
By employing the union of four postures, wrathful deities arise to completely destroy, which are distinguished by their characteristics and actions. The practice of the three secrets' skillful means, for the sake of constantly accumulating and generating from auspicious marks, is referred to as a consort, not confined to the occasion of action. Thus it is said. ༈ Here, a slight clarification is made: Is there a misunderstanding here, stating that the five Buddha families are the root of all Buddhas, a collection of conceptual thoughts, and that the four gatekeepers are separate from the four extremes? If it is said to be mistaken, it is not mistaken, as it refers to the collection of conceptual thoughts of sentient beings. The five aggregates, such as the form aggregate, are primary, and the four gatekeepers are emanations to perform the primary activities. Therefore, it does not contradict the manifestation of the greatness of the primary one. ༈ Here, a slight clarification is made: Are these retinues mentioned in the collection of conceptual thoughts the retinues of self-manifesting wisdom and awareness, or are they trained from the lower tantras? If it is said that they are trained from the lower tantras, are they trained from one tantra or from multiple tantras? If it is said that they are trained from one tantra, it is unreasonable for five families and different bodhisattvas to arise in one tantra. Even if it is said that they are trained from multiple tantras, it is not mentioned here that they exist in the mindstream of one person. Do beings possess two mindstreams? If it is said to be self-manifesting, is there training from the lower tantras or not? If there is, it is the same as before. If there is not, it is impossible for a tamer without a tamable object. How should it be understood then? These are the self-manifestations of wisdom and awareness. There is also training from the lower tantras, such as bodhisattvas of the Kriya Yoga listening to the Dharma of Maha Yoga. As stated in the Ocean Tantra: Thus, from the distinction of mind, The self-manifest victorious mind is accumulated, The first victorious one at the place of enlightenment, Great bodhisattvas and great destroyers, Unspeakable, immeasurable ones, Abide in two ways. Thus it is said. Furthermore, it is also stated in this very tantra: Such assemblies are unspeakable, And abide without duality. It is clearly explained. The general way of abiding is: Such assemblies are unspeakable, And abide without duality. Such assemblies are bodhisattvas and others who gather with faith to listen to teachings. Unspeakable refers to the number. Abiding without duality refers to the nine, in the dominion of the self-nature's manifestation, as the body of the great sovereign.
Chinese
我处于无别智慧中。在无上灌顶中，所有本尊眷属都处于与分别念无别的状态。在色究竟天，所有集会都处于与处所无别的状态。五部如来处于与见解无别的状态。本尊和忿怒尊处于与示现和处所无别的状态。一切都以身行而住。语为悦耳而住。意以禅定神变而住。义为法界智慧无二而住。相为方便与智慧无二而住。又如灰烬中说：内外坛城作座垫，五部圆满轮之主，于空界中无边际，彼等坛城明显现。无二平等大身相，不可思议言难尽，安住于无二之中。如是说。 ༈ 。处于无二状态，若作分析则有三：于见解处于无二耶？于处所处于无二耶？于住的方式处于无二耶？若于见解处于无二，则本尊眷属与见解无差别。若于处所处于无二，则本尊住于中央，说法者于前方，五部如来住于轮辐，菩萨住于轮辐之间等，则有相违。若说住的方式无二，则普贤为平等住，五部如来为中央，菩萨为半跏趺坐，护法为抛弃之方便，则有相违。那么是什么呢？诸佛父母处于方便与智慧无二的状态。因此称为幻化网。又如幻化上师说：从智慧方便幻化中，自性幻化大显现。方便与方便生之关系，一切皆住于基中。如是说。 ༈ 。然后是如来。说：此处略摄论题有三：必要有二：于前行中圆满，以及见解以表诠而摄略。于后行中，见解有四：将先前广说者在此理解为摄略，或者将先前未理解者在此令其理解，或者为调伏对广说论题有兴趣者而在先前宣说，或者为对略说有兴趣者而在此摄略宣说。
English
I abide in non-dual wisdom. In the unsurpassed empowerment, all the retinue of deities abide in a state of non-duality with conceptual thoughts. In Akanishta, all gatherings abide in a state of non-duality with the place. The Five Buddhas abide in a state of non-duality with their views. The deities and wrathful ones abide in a state of non-duality with their manifestation and place. All abide through the conduct of their bodies. Their speech abides pleasantly. Their minds abide through samadhi and miraculous powers. The meaning abides in the non-duality of the dharmadhatu and wisdom. The signs abide in the non-duality of skillful means and wisdom. Moreover, from the ashes: The outer and inner mandalas are made into seats, The lord of the complete wheel of the families, In the infinite expanse of space, Those mandalas appear clearly. The body of great non-dual equality, Inexpressible and beyond words, Abides steadfastly in non-duality. Thus it is said. ༈. Regarding abiding in non-duality, if analyzed, there are three: Do they abide in non-duality in terms of view? Do they abide in non-duality in terms of place? Or do they abide in non-duality in terms of the manner of abiding? If they abide in non-duality in terms of view, then the retinue of deities would be no different from the view. If they abide in non-duality in terms of place, then the deity abides in the center, the speaker abides in front, the Five Buddhas abide on the spokes, the bodhisattvas abide between the spokes, and so on, which is contradictory. If it is said that the manner of abiding is non-dual, then Samantabhadra is in equal poise, the Five Buddhas are in the center, the bodhisattvas are in half-lotus posture, and the protectors are said to be abandoning skillful means, which is contradictory. So what is it? The deities, male and female, abide in the non-duality of skillful means and wisdom. Therefore, it is called the net of illusion. Moreover, as the illusory guru said: From the illusion of wisdom and skillful means, The great illusion of self-nature arises. The relationship between skillful means and what arises from skillful means, All abide in the ground of everything. Thus it is said. ༈. Then, the Tathagata. It is said: Here, there are three ways to condense the topic: There are two purposes: to be complete in the preliminary practices and to condense the view through symbolic understanding. In the subsequent practices, there are four views: to understand that what was previously explained in detail is condensed here, or to make what was not previously understood understandable here, or to explain previously for those who are interested in detailed topics, or to condense and explain here for those who are interested in condensed topics.