English
Third, explaining the view of Mamo in conjunction with its meaning, this is explained as the path of liberation for yogis. The yogi knows that his own body, speech, and mind are the mandala of Mamo's casting, and when abiding in it, there is nothing among all phenomena of appearance and sound that does not become Mamo. The five inexhaustible qualities of Mamo's body, speech, mind, virtue, and activity are said to be wonderful because they are enjoyed in the wheel of ornaments. Like this, all phenomena are enjoyed in the nature of Mamo, and this does not come from elsewhere, but appears as the manifestation of one's own heart essence, the mind of Bodhicitta. The nature of mind does not depend on causes and conditions, but is self-arisen as the essence of the fruit from the very beginning, so all Mamos are spontaneously accomplished in the mind. As the scripture says: From the realm of the Mother Dharma, the wisdom of female awareness arises; from the unborn, the play of the unceasing female arises. Thus, all phenomena arise from the four faces of Samantabhadrī, the Perfection of Wisdom, in the realm of Dharma, so from the realm, wisdom arises, and from the power of wisdom, the Mamo of activity appears. If all the collections of Mamos of appearance and existence are determined to have their root in the Dharmadhatu Bodhicitta, then the meaning of Ma and Mo will be understood, and thus the empty life of Mamo will be seized. This method reveals the key to the view. Fourth, explaining in conjunction with the activities of Dharma protectors, in the manner of fierce evil mantras. In general, for all worldly Mamos, many methods of accomplishment have been taught with the special intention of the fully enlightened king. In summary, they can be summarized into five: body, speech, mind, qualities, and activities. For any of these, it is necessary to exhaust the ground and path with eight meanings. First, establishing the common intention of the Mamos is to practice by condensing the common mantra into one. Second, gathering the army is to practice individually. Third, waging war is done through the rotation of the sixty-eight offering wheels, and through the two methods of separating the types and applying the offering thigle. Fourth, appointing a general, because the executor of all Mamo's activities is Remati, so Remati should be gathered as the executor of activities. Fifth, assuming responsibility for the activity is to combine with the target of the activity and perform the four killings, that is, relying on the common ransom offering of the four continents, and the reversal of the Torma of the activity executor Mamo Matrang.
Chinese
一是清醒。二是被威猛的金刚橛杀死。三是总的母曜的近行和个别的微细母曜的近行，即被微细母曜的近行杀死。四是将共同的合为一个，以及将个别的聚集为一方，四方中央五母曜以疾病武器降伏的五种方式。如是，被恶咒降伏。六是收集业的残余，即圆满压制、焚烧、抛掷、交付的口诀。七是若事业受阻，则摧毁魔军，摧毁军队，即为了母曜的吉祥示现而扰乱，即扰乱、扰乱次第和扰乱腹部。八是加持军粮，确定作战时间，即成就事业，及时酬谢，并交付以后的事业。此乃显示诛法猛咒的修法。总之，母曜脉气的密意，应以身语意三方面来了解。外在方面，是了解创造、安住世界的根本，即有权势的母曜空行母们的最初生源，以及现在所居住的地方等；以及她们掌管何种事业，如何进行念诵、修持、事业等。这是依靠外在有情母曜的显现来修持。内在方面，所有外在的母曜都是内在自身脉气的变化。正如外在一样，内在也是如此，这是密咒共同的观点。如同外在显现的创造、安住、毁灭世界是由这些母曜所为一样，内在的身体和苦乐也都是由脉气明点的变化所致，这两者是相互依存的。内在风心的变化，在外在也同样显现，并且利益和损害也是真实不虚的。何时内在的变化被掌握，外在的母曜们也会被掌握。因此，必须以内在脉气的甚深口诀来掌控一切有情的显现。所以，母曜密意的究竟之处在于脉气，这在母续中普遍受到赞扬，并且在此法中尤为殊胜。因此，一切显现和有情都是从普贤佛母四面具的虚空中显现，并由此显现出智慧和事业的母曜，以百万广大的变化来显现一切有情。
English
One is being awake. Two is being killed by the powerful Vajrakila. Three is the near attainment of the general Mamo and the near attainment of the specific subtle Mamo, that is, being killed by the near attainment of the subtle Mamo. Four is combining the common into one, and gathering the individual into one direction, the five Mamos of the four directions and the center using five methods of subduing with disease and weapons. Thus, being killed by evil mantra subjugation. Six is collecting the remnants of karma, that is, perfecting the instructions of suppression, burning, throwing, and entrusting. Seven is, if the activity is hindered, destroying the demon army and destroying the military force, which is agitating for the auspicious manifestation of the Mamo, that is, agitating, agitating in order, and agitating the abdomen. Eight is blessing the army food and setting the time for battle, that is, accomplishing the activity, offering gratitude in due time, and entrusting future activities. This is to show the method of accomplishing the wrathful mantra of casting spells. In short, the intention of the Mamo's channels and winds should be understood through the three aspects of outer, inner, and secret. In the outer aspect, it is to understand the root of creating and maintaining the world, that is, the initial lineage of the powerful Mamo Dakinis, and where they currently reside, etc.; and what activities they control, and how to perform recitation, practice, and activities. This is to practice based on the appearance of the outer sentient Mamo. In the inner aspect, all outer Mamos are transformations of one's own inner channels and winds. Just as it is outside, so it is inside, which is the common view of tantra. Just as the creation, maintenance, and destruction of the world appear to be done by these Mamos, so too all the body, pleasure, and pain within are done by the movement of channels, winds, and bindus, and these two appear to be interdependent. From the transformations of the inner wind and mind, it appears that way outwardly, and the benefit and harm are also infallibly done. When the inner transformation is mastered, the outer Mamos will also be mastered. Therefore, one must control all appearances of existence with the profound instructions of the inner channels and winds. Therefore, the ultimate point of the Mamo's intention is the channels and winds, which is generally praised in the Mother Tantras, and is particularly excellent in this system. Therefore, all appearances and existences arise from the space of Samantabhadri with four faces, and from that, the wisdom and activity Mamos appear as transformations of a vast million, manifesting all of existence.
Chinese
四百零四脉汇集于此，这些也安住于众生的四百零四脉。四百零四脉汇集安住于四大脉。这四大脉又汇集安住于命脉金刚发中。金刚发也汇集安住于心光明宫中。在巨大的心光明宫中，五种精华汇集的明点上，安住着充满菩提心光彩的一个（明点）。所有显现为轮涅之法的现象，当向外扩展时，从菩提心中，力量显现为幻化之神而放射和化现。当向内收摄时，则汇集于此。因此，内在将风界的运作收摄于中脉的法界中，并且通过从中放射的方式，了解轮回涅槃显现的方式后，将脉风收摄于要点中，这与外在圆满正觉的国王将母神们作为垫子来控制的方式相同。详细来说，就是将内在的脉风与外在的母神数量结合起来进行展示，关于脉风的修习，应从经文和口诀中了解。秘密而言，一切法无生无灭，未曾超出法界普贤佛母的自性，因此是母神的本体。力量显现，所有轮涅之法，都应知晓为自心本初未生的法性广大遍布，完全融入菩提心的自性中，这样就理解了母神的意义。༈ 第七，展示了所有世间供赞都汇集于供塔、依止、成办三者中。如果好好地供养那些世间业力的傲慢者，拥有力量和能力，行作各种利益和损害之事者，那么他们会成为护佑者，这是世间普遍的法则。经文中说，世间供赞是通过供养和赞颂来成就的，那么供养和依止他们的方式是什么呢？虽然这个世间有无数拥有力量和能力的傲慢者，但其中最主要的首领大将苏斯秋波是所有傲慢者的国王。他听从大吉祥者的命令，并承诺作为瑜伽士的助手，永不违背金刚誓言，因此，如果供养和依止这些人，就能迅速获得共同的成就方法，并且会成为获得究竟成就的助伴。那
English
The four hundred and four channels converge here, and they also reside in the four hundred and four channels of sentient beings. The four hundred and four channels converge and reside in the four major channels. These four also converge and reside in the life channel, the golden hair. The golden hair also converges and resides in the Citta light palace. In the great Citta light palace, on the bindu where the five essences converge, resides one (bindu) filled with the light and color of bodhicitta. All phenomena that appear as samsara and nirvana, when expanded outward, from the bodhicitta, power manifests as illusory deities, radiating and transforming. When gathered inward, they converge into it. Therefore, internally, gather the functioning of the wind element into the sphere of the central channel, and by understanding how samsara and nirvana arise from it, gather the channels and winds into the essential points. Externally, it is similar to how the perfectly enlightened king uses the mothers as a seat and controls them. In detail, the inner channels and winds are combined with the number of outer mothers and shown. The practices of channels and winds should be understood from the scriptures and instructions. Secretly, all dharmas are without arising or ceasing, and do not go beyond the nature of Dharmadhatu Samantabhadri, therefore they are the essence of the mothers. The manifestation of power, all phenomena of samsara and nirvana, should be known as the nature of one's own mind, primordially unborn, widely spread, and fully integrated into the nature of bodhicitta, then the meaning of the mothers is realized. ༈ Seventh, it is shown that all worldly offerings and praises are gathered into the three: offering, reliance, and accomplishment. If those arrogant ones of worldly karma, who possess power and strength and perform various beneficial and harmful actions, are properly offered to, they will become protectors, which is the universal law of the world. The scriptures say that worldly offerings and praises are accomplished through offering and praising, so what is the way to offer and rely on them? Although there are countless arrogant ones in this world who possess power and strength, the chief among them, the great leader Suschupo, is the king of all arrogant ones. He listens to the commands of the Great Glorious One and has vowed to be a helper to yogis, never deviating from the vajra commitment, therefore, if these beings are offered to and relied upon, one can quickly obtain the means to accomplish common siddhis, and they will become companions in accomplishing ultimate siddhis. That
Chinese
此外，对于这些作为庇护者的神灵，以相应的物品供养，使之欢喜。将外、内、秘密的修法物品作为所依，恒常依靠。以正直的方式修持生命的精华，这三者应被理解为共同的意义。其他的论典中说，供养赞颂的意旨包含了四种修持方法。还有分为近修、修持、事业三种等，也应根据各自的意愿来理解。总而言之，如果要摄集世间的那些大傲慢者，可以归纳为傲慢八部，这些傲慢者，既可以作为神灵，也可以作为鬼怪；既可以是药物，也可以是毒药。如是等等所说的那样，供养则顺从，委托则成办，诅咒则离去，这是法性。不仅在修持傲慢者的时候是这样，即使是智慧本尊的咒语，无论用于摄受还是诛灭的各种事业，都如如意宝一般，按照所观想的那样成就，这是缘起的法性，无需赘述。此外，在此处，剖析了世间供养赞颂的修持的精髓，讲述了使傲慢者沉迷于狗心洗涤物中的四种方便的诀窍：将所有世间者归纳为神、非天、魔八部来讲述；将所有供养方法归纳为八种祈请方式来讲述；将所有依靠方法归纳为八种依靠方式来讲述；将所有修持方法归纳为八种修持方式来讲述。第一，如果将所有白色归纳，则归纳为敬（Ging）。同样，所有红色归纳为赞（Tsen）。所有黑色归纳为魔（Dud）。所有黄色归纳为夜叉（Nodjin）。所有紫色归纳为罗刹（Srinpo）。所有上方的权势者归纳为曜（Gza）。所有下方的权势者归纳为龙（Klu）。所有女性归纳为母曜（Mamo），这就是八部。应当摄持作为供养赞颂之境的世间傲慢者。对于他们，总的来说，具有不可思议的神通和能力，特别是，敬（Ging）掌管疯狂和癫痫，母曜（Mamo）掌管疾病和瘟疫等，因为各自具有事业的强大力量和能力，所以供养和祈请他们，能迅速成办事业。第二，将所有供养归纳为八种祈请方式来展示，即以国王的食物和城堡的方式来祈请敬（Ging）。