English
Na Dha Ser Kya Chok Lü Jye. This refers to the mother goddess of the place. Alternatively, Seng Nga Kha Ro Nol Serpo, Jang Tri place deity Nolmar Ngak. Tri La Nakmo Ji Ngak Wa, Sho Na Dral Ta Ting Ka Kyi. Tri Ta Kar Ser Gyur Gor Go, Kang Ka Shing Drak Nar Gor Ring. Kha Kha Kha Ro Bon Zhi Nak, Hu Lu Chakkyu Dung Tso Uk. This refers to the eight messenger women of the region. The important samaya of Heruka. What is said in the Explanatory Tantra Lama is explained in the fifteenth chapter. The four mudras of the four doors are very beautiful, that is, the four doors are the four inversions purified in the place, and the non-duality. The samaya says: The white tiger-faced woman draws the iron hook, the black pig-faced woman has fangs and a lasso, the red iron chain woman has sun and moon eyes, the ash-making bell has various colors. This is clarified from the important place. The assembly of maids and servants, that is, also called the chief mother, the independent mothers. The maids are made into bunches. The servants are those who, without the arrogant ones noticing, are controlled by glory and made independent. The female servants are arranged in the outer layer of the mandala, eating leftovers, and saying, "What shall I do?" and promising to be servants. Among these, the chief mother is adorned with twelve and eight, that is, two tens are exactly twenty, and eight is eight on top of that, that is, twenty-eight. Adorned means that they are arranged in the outer corridor of the mandala, appearing as ornaments of the mandala. One's own teachings and implements, that is, one's own seat is, on top of the za'uk, each with a field. The implements are the samaya. The important place says: The Rakshasi is dark purple-black, holding a vajra skull cup. And so on, and from the illusory goddess, the dakini with one face and six arms, and so on, is explained in the fifteenth chapter, it is clear. What shall I do? That is, to be ready and abide, that is, from the Great Glorious One, or inseparable from the Great Glorious One, all the actions of the yogi who abides are diligent and accepted, therefore saying, "What shall I do?" and then abiding slowly. Om Ah Hum. By saying this, in all ten directions of the six realms, in all ten directions of each of the six realms of the six kinds of beings, all the burning mandalas will become clear.
English
Ra. The mandala of the wrathful deities becomes clear in the perception of those to be tamed. ༈ From the definitive nature of the secret essence itself, in conceptualization, the letter "ཀ" (ka) contains ten secrets, hence it is the essence; being without error, it is the very nature; being unconditioned, it is definitive. The seventeenth chapter, which shows the mandala of the wrathful deities. Since it possesses the wrathful form and the nine dances of descending and blazing, it is the mandala of the body of the wrathful deity, the seventeenth chapter shown to those to be tamed. Then, the Bhagavan, the Great Delight. As it is said, since the above mandala is pleased by offerings, therefore, it is "then." The great delight in which the place of offering, the substance of offering, and the self who offers are inseparable, the teacher, the Bhagavan himself, is endowed with delight, hence it is "great." This great pleasing offering is specifically spoken of. As it is said, pleasing is the four extraordinary offerings: liberation, union, nectar, and the offering of the five desirable qualities, which is superior to the lower vehicle, hence it is "great." To realize such a thing, this teaching is spoken for the sake of realization. ༈ This noble offering and generosity. As it is said, performing such an offering, is this the noble means of offering to the Tathagatas and giving generosity to sentient beings? Or offering to the Buddhas and giving to the mothers, being noble because the three circles are completely pure. First, realize, meditate, and liberate oneself. As it is said, liberating oneself through realization, first or initially, by oneself, all phenomena of samsara and nirvana, the meaning of all phenomena of the four types of realization, being indivisible and one in the nature of enlightenment in the mandala of body, speech, and mind. Also, with wisdom, not just words, but realizing, and meditating single-pointedly on the meaning of that realization, at the time when realization manifests, whatever is done is not stained by faults, that is liberating oneself through realization. Then, with non-dual mind. As it is said, then, liberating others through compassion, it is the one who possesses the wisdom of realizing non-duality, with a bad mind dwelling in samsara or the world, with great compassion, that is unsurpassed.
Chinese
发誓要将有情众生从轮回中救度出来，就必须以无二的方式救度。也就是说，所要救度的对象，要以与智慧本尊无二的方式救度。也就是金刚持父母，以方便智慧无二的菩提心灌顶之后，将之救度为确定是佛陀种姓的儿子，并转移其所处的位置。关于“救度”这个词的比喻是，比如在一条大河中，要救度一个人或一件东西，如果自己有很大的船，或者擅长划船的人，将之从水中救度出来，那么东西也能到达彼岸，自己也不会淹死在水中。如果自己既不会划船，也不擅长驾船，那么东西也无法被救度到彼岸，自己也会淹死在水中。与这个比喻相似，如果自己不具备智慧和禅定，想要救度他人，那么被救度的对象也无法到达解脱之地，而自己也会被烦恼所染污，最终死于常断二边的极端。因此，要用智慧去理解一切法平等性的意义，不仅仅是口头上的理解，还要用禅定一心一意地去修习所理解的意义，从而使所理解的意义显现出来，具备了智慧和禅定之后再去救度他人，那么被救度者也能到达解脱之地，而自己也不会被烦恼所染污，而且还能成为通往解脱的强大助力。“以交合的大供养共同结合。”这里，交合供养的意义是，法界与智慧无二地交合，象征着父母方便与智慧无二地交合，以方便与智慧无二的共同殊胜菩提心来作供养，这种供养是所有供养中最精进的供养，因此称为大供养。它从何而来呢？它来自于父母所有意念都圆满的根源共同结合，因此称为共同结合。 “以令自喜而令喜悦。”也就是说，这样以菩提心大乐来供养和令自己喜悦，也要供养和令智慧本尊喜悦。“共同的成就物广大。”这里，甘露供养是，所要成就的五部佛陀，与所要依靠的五种誓言物无差别，是共同的物质。这五者都具备四种成就的特征，因此是成就的
English
Having vowed to liberate sentient beings from samsara, one must liberate them in a non-dual manner. That is to say, the object to be liberated must be liberated in a manner that is non-dual with the wisdom deity. That is, Vajradhara parents, after empowering with the bodhicitta of non-dual means and wisdom, liberate him as the son who is definitely of the Buddha lineage and transfer his position. The analogy for the word "liberation" is, for example, in a large river, if one wants to liberate a person or an object, if one has a large boat, or if one is skilled in rowing, liberating him from the water, then the object can also reach the other shore, and one will not drown in the water. If one does not know how to row, nor is one skilled in rowing, then the object cannot be liberated to the other shore, and one will drown in the water. Similar to this analogy, if one does not possess wisdom and samadhi, wanting to liberate others, then the object to be liberated will not reach the place of liberation, and one will be stained by afflictions, and eventually die at the extremes of permanence and annihilation. Therefore, one must use wisdom to understand the meaning of the equality of all dharmas, not just a verbal understanding, but also use samadhi to single-mindedly practice the meaning understood, so that the meaning understood manifests, and after possessing wisdom and samadhi, one can liberate others, then the one being liberated can also reach the place of liberation, and one will not be stained by afflictions, and one can also become a great help on the path to liberation. "With the great offering of coitus, jointly combine." Here, the meaning of the coitus offering is that the dharmadhatu and wisdom are non-dually united, symbolizing that the parents' means and wisdom are non-dually united, and offering with the common supreme bodhicitta of non-dual means and wisdom, this offering is the most diligent offering of all offerings, therefore it is called the great offering. Where does it come from? It comes from the common union of the sources where all the intentions of the parents are complete, therefore it is called the common union. "By pleasing oneself, please." That is to say, in this way, offering and pleasing oneself with the great bliss of bodhicitta, one should also offer and please the wisdom deity. "The common accomplishments are vast." Here, the nectar offering is that the five Buddha families to be accomplished are no different from the five samaya substances to be relied upon, they are common substances. These five all possess the characteristics of the four accomplishments, therefore they are the accomplishments.
Chinese
被称为“物质”。由于该物质与五部佛无别，并且以精华甘露的形式存在于身体中，所以是伟大的。由于本来就在五部中成佛，所以被称为“清净”。结合是四种平等，第一种是身体平等，即父尊和母尊都能平等地修持身体出生的次第，能够加持根门交替吗？第二种是清净平等，即父尊和母尊的密语心髓相同。第三种是欲望平等，即父尊希望依靠母尊获得成佛，母尊希望依靠父尊获得成佛。第四种是处所和口诀平等，分为两种：处所清净和口诀摄持。处所清净又分为两种：父尊清净和母尊清净。父尊清净是指以见行誓言来约束自己的相续。母尊清净又分为两种：生而清净和修持而清净。生而清净是指具有乳房的女子、具有海螺的女子、具有风脉的女子、具有动物特征的女子和具有柳枝般身材的女子，即具有这些特征的女子。修持而清净是指通过闻思来调伏相续，通过戒律来清净相续，通过灌顶使其成熟，以及通过清净的口诀来清净。口诀摄持分为五种：首先是降，中间是持，最后是逆，使其遍布，最终守护而不衰退。首先是降，即从四喜中降下喜和胜喜两种。中间是持，即在离喜之喜中持有明点。最后是逆，即从俱生喜中向上逆转至梵穴。使其遍布，即遍布全身。最终守护无漏之喜而不衰退。像这样平等结合后，自己作为父尊和母尊，享用受用，使自己满意，迎请佛母于虚空中，以供养使诸佛也感到满意。成就指的是四种成就的特征。第一种是法性自性成就，即一切都应努力成办和追求的，无论是五部佛，还是法性无生，以及一切都应舍弃和守护的五种誓言物的法性无生，在无生之中无别且不异，这被称为法性自性成就。第二种是法相自
English
It is called "substance." Because that substance is inseparable from the five Buddha families and abides in the body as the essence of nectar, it is great. Because it is originally enlightened in the five families, it is called "pure." Union is four equalities. The first is body equality, which means that both the father and mother are equal in their ability to meditate on the stages of physical birth. Are they able to bless the intermingling of the senses? The second is pure equality, which means that the secret mantra essence of both the father and mother are the same. The third is desire equality, which means that the father desires to attain enlightenment by relying on the mother, and the mother desires to attain enlightenment by relying on the father. The fourth is place and instruction equality, which are two: pure place and being held by instruction. Pure place is two: pure father and pure mother. Pure father is when one's own being is adorned with view, conduct, and vows. Pure mother is two: pure by birth and pure by training. Pure by birth refers to a woman with breasts, a woman with a conch shell, a woman with wind channels, a woman with animal characteristics, and a woman with a slender figure like a willow branch, meaning a woman with these characteristics. Pure by training means taming the mind through hearing and thinking, purifying the mind through vows, ripening it through empowerment, and purifying it through pure instructions. Being held by instruction is five: first, descend; in the middle, hold; finally, reverse; make it pervasive; and ultimately protect it from decline. First, descend, which means descending the two, bliss and supreme bliss, from the four blisses. In the middle, hold, which means holding the bindu in the bliss of separation from bliss. Finally, reverse, which means reversing upward to the crown of the head from the coemergent bliss. Make it pervasive, which means spreading it throughout the entire body. Ultimately, protect that uncontaminated bliss from decline. Having united equally in this way, one's own self as father and mother enjoys the possessions, pleasing oneself, and inviting the Buddha Mother into the sky and making offerings pleases the Buddhas as well. Accomplishment refers to the characteristics of the four accomplishments. The first is the accomplishment of the nature of reality as intrinsic nature, which is that which everyone should strive to accomplish and seek to realize, whether it is the five victorious ones, or the unborn nature of reality, and the unborn nature of reality of the five samaya substances that everyone should abandon and protect. In the state of unbornness, there is no separation and no difference. This is called the accomplishment of the nature of reality as intrinsic nature. The second is the accomplishment of the characteristic of phenomena.