English
The basis of emanation for all realms, the Dharmakaya that pervades all, is like the sky. The wise beings, the six Thubpas, who accomplish the benefit of beings in each of the six realms, appear as emanations. In the spontaneously appearing Sambhogakaya realm, the remaining thirty-four deities from the previous eight, namely the principal five families, the ten male and female deities, and the remaining twenty-four as retinue, abide in a state of nine peaceful aspects. Whatever becomes the environment and slayer is the human mind, meaning the pure deities in the place of one's own skandhas and elements, is solely the great mandala of the three seats of Brahma. As it is said, in the precious lamp of Vima, it is also said: In the non-abiding Dharmadhatu mandala, reside Samantabhadra and Samantabhadri. From that, the arising of the Sambhogakaya is known as the five families of Buddhas. In the activity of emanation, Vajrasattva and Vajradhara are countless and immeasurable. These practices, such as the Vajra Net Tantra, Buddha Samayoga, and the early and later Guhyasamaja Tantras, are the mandalas of body accomplishment from the unsurpassed tantras, which are equal to the number explained and are perfectly pure. The second aspect is shown by the lower chamber, etc. The lower chamber of the previous one, the palace where the great assembly gathers, is explained by the Guhyasamaja Torma. The extremely majestic and blazing palace has nine layers inside and out. The porticoes also have nine layers. On each of the outer doors, there are two horse supports of cause and effect, as explained in the ritual procedures of the practice section. Likewise, inside the central palace, the lower foundation is a great Vajra rock, surrounded by three layers. The first layer is a base of a thousand red lotus petals spread out. On the seat of stacked method and wisdom, sun and moon, the powerful male and female consorts are, twenty-four males and females complete in embracing posture. Above them are the brave and fierce tiger, the terrifying lion, the cruel leopard, the fierce bear, the powerful elephant, the majestic buffalo holding a crocodile, and the wrathful carrion eater, the eight chief animals, each holding arrogant males and females and trampling upon them. The Bhagavan, the universal glory of all samsara and nirvana, the greatest of the great, Heruka, whose body color is like the splendor of an Indranila mountain, has the light of a hundred thousand suns.
Chinese
被光芒环绕，具有荣耀，中央和左右各有三个七面的面容。八足右伸左屈地行走。左右手各有四十二只，寂静的四十二尊神，父亲们在右，母亲们在左，拿着并展示着。虚空面容的至尊母尊，大自在天母也是蓝色的，九头十八臂。根本的两只手拿着金刚杵和血海螺。其余的手拿着处所母的八位母神和八位使女。父母怒尊以自上而下的方式结合，世间和寂静的法界全部从世尊的足莲宝座，直到头顶的轮宝，都是自性圆满的。这里，座上有二十一个男女，虽然根本释中这样写着，但根本续部《昆都日巴日贝隆辛》中引用说，莲花上有二十四个太阳和二十四个月亮结合，显现为二十四位自在天父和二十四位自在天母圆满。并且，杰尊大掘藏师坚美多吉的修法《成就降雨》中也这样显现。我们皈依的怙主上师的注释中也说，神、龙、星曜三组各有八位。因此，全知法王本身与金刚持，意无二别，怎么会错乱呢？我认为中间的校对者们是由于智慧的眼界短浅而造成的错误。那么，在《大胜集密根本续》中，父大胜以大喜悦的光芒看着母怒母虚空面母，以大喜悦供养母的身躯，母的虚空中，从菩提心的光芒中化现出不可思议的怒尊，向十方放射，降伏了世间的傲慢者，包括二十一位大神等，这样说并没有矛盾吧？那是指眷属的座的解说的时候。那么，那里主尊的座上有八位神和八位龙交错的座，只有十六位，所以不一定确定吧？一般来说是对的。但这里必须以注释中所引用的教证的密意为主，根本释
English
Surrounded by light, possessing glory, with faces in three sets of seven each on the center, right, and left. Eight feet walking with the right extended and the left bent. The right and left hands each have forty-two, the forty-two peaceful deities, the fathers on the right and the mothers on the left, holding and displaying. The supreme mother of the sky-faced space, the great powerful mother, is also blue, with nine heads and eighteen arms. The two root hands hold a vajra and a blood conch. The remaining hands hold the eight mothers and eight maidens of the place mother. The father and mother wrathful ones are united in a top-down manner, the entire realm of existence and peace is naturally complete from the lotus seat at the feet of the Bhagavan to the wheel jewel at the crown of the head. Here, the seat has twenty-one male and female, although it is written this way in the root commentary, the root tantra *Kun 'dus rig pa'i lung shing rta* quotes that twenty-four suns and twenty-four moons are arranged in union on a lotus, appearing as twenty-four powerful fathers and twenty-four mothers complete. And, in the practice method *Ngo grub char 'bebs* of Jeten Gyurme Dorje, it also appears that way. In the commentary of our refuge protector lama, it is also said that there are three sets of eight gods, nagas, and planets. Therefore, the all-knowing Dharma King himself is Vajradhara, and since his intention is non-dual, how could there be confusion? I think that the editors in between made a mistake due to the short sight of their wisdom. So, in the root tantra of the *Great Supreme Gathering*, the father Great Supreme looks at the mother wrathful sky-faced mother with the radiance of great joy, and offers the mother's body with great joy, from the mother's space, from the light of the mind of enlightenment, emanate inconceivable wrathful ones, radiating in all ten directions, subduing the arrogant of the world, including the twenty-one great gods, etc., so it seems that there is no contradiction? That is the time of explaining the seat of the retinue. So, there the main seat has a seat of eight gods and eight nagas intertwined, there are only sixteen, so it is not necessarily certain? Generally, it is true. But here, it is necessary to mainly take the intention of the quote cited in the commentary, the root commentary.
Chinese
因为不了解精通于错谬的解说。中央第二个环绕中，主尊前方是胜乐黑茹迦，深蓝色，九面十八臂四足。与忿怒母自在母交合，安住于莲花和太阳鲁扎的座垫上。胜乐九尊中，第三个环绕中，在前方是金刚黑茹迦，深蓝色，三面六臂。四足，与克罗地施瓦里母交合，安住于双熊的座垫上。因此，在四个方向的交叉处，佛、宝、莲花、业的四饮血尊，四个方向的颜色，四个角落的罗刹、萨努、古雅雅叉黑茹迦等，是各个方向的颜色。特别是在西北方，以白色光芒为特征。头、手、足如前。与各自种姓的明妃交合。四个方向的殊胜者，水牛、虎豹双兽的座垫，在莲花和日月堆叠之上，傲慢的男女交合一致。四个乳突和四种截断处，共八处。八识聚集清净之处，有卡日等八位。第一个坛城的中央殿堂，八座坟墓清净之处，有八位食肉母。同样，第二个殿堂，四个方向角落的事物清净之处，有八位食肉母。同样，第二个殿堂，四个方向角落的事物清净之处，有八种波玛。第三个殿堂，脊椎骨清净之处，有二十八自在母。所有这些都有各自的四门，具备如宫殿的四门，总共十二个四位一组。第一组和第二组是，四条河流和四大元素清净之处，有马、猪、狮子、狼四种面孔。白色独眼增殖母，黄色事业者增寿母，红色食者摄受母，黑色独发迷惑母四位。后者在安住方式上有差别，没有特别之处。这在根本和注释中也写着“门”，但可能是笔误。这些身语意极度炽燃的化现者，身姿妩媚1、勇猛2、可怖3。语，欢笑1、斥责2、猛厉3、残暴。意，慈悲1、威严2、寂静3，以九种舞姿庄严，这些是自显受用圆满报身坛城，是基位本净的显现，本自具足。
English
Because of not understanding the explanations that are skilled in errors. In the second circle of the center, in front of the main deity is the supreme Heruka, dark blue, with nine faces, eighteen arms, and four legs. In union with the wrathful consort, the independent mother, they reside on a lotus and sun Rudra seat. Among the nine Herukas, in the third circle, in front is Vajra Heruka, dark blue, with three faces and six arms. Four legs, in union with Krodhisvari, reside on a double bear seat. Therefore, at the intersections of the four directions, the four blood-drinking deities of Buddha, Jewel, Lotus, and Karma, the colors of the four directions, and at the four corners, Rakshasa, Sanu, Guhyayaksha Heruka, etc., are the colors of the respective directions. Especially in the northwest, characterized by white radiance. The heads, hands, and feet are as before. In union with the consorts of their respective families. The supreme ones of the four directions, the seats of buffalo, tiger, and leopard pairs, above the stacked lotus and sun, the arrogant male and female are in harmonious union. Four nipples and four types of severed parts, totaling eight places. The eight consciousness aggregates are purified in these places, with Kari and the other eight. In the central hall of the first mandala, the eight charnel grounds are purified, with eight flesh-eating mothers. Similarly, in the second hall, the objects of the four directions and corners are purified, with eight flesh-eating mothers. Similarly, in the second hall, the objects of the four directions and corners are purified, with eight types of Poma. In the third hall, the vertebrae are purified, with twenty-eight independent mothers. All of these have their own four gates, possessing the four gates of a palace, totaling twelve sets of four. The first and second sets are, the four rivers and the purification of the four elements, with the faces of horse, pig, lion, and wolf. The white one-eyed multiplying mother, the yellow worker life-increasing mother, the red eater captivating mother, the black one-haired deluding mother, these four. The latter have differences in their sitting postures, without special distinctions. This is also written as "gate" in both the root and commentary, but it may be a writing error. These manifestations of extremely blazing body, speech, and mind, with a charming body 1, courageous 2, and terrifying 3. Speech, laughter 1, scolding 2, fierce 3, and violent. Mind, compassion 1, majestic 2, and peaceful 3, adorned with the demeanor of nine dances, these are the self-appearing enjoyment complete Sambhogakaya mandala, the appearance of the ground of primordial purity, spontaneously accomplished from the beginning.
Chinese
是意义上的色究竟天。 如果有人问，这里所说的二十四个圣地等是自续派吗？不是的，是为了调伏所化众生，以这样的调伏方式，显现为缘起之门，法界显现任运自成。 在此之外，由他显现所摄的坛城，是事业迅速的誓言海。 度母金刚使者的四坛城中，首先是第四坛城的游境外，能清净牙齿和骨骼等物质的处所的三十二空行母是： 在每个空行母的头顶上都提到了，东方有安乐母、引导母、杀戮母、转移母、燃烧母、光荣母、忿怒颦眉母等七位。南方有摧毁母、贪欲母、离贪母、轮转母、增长母、持各种身形母、守护母等七位。西方有食肉鬼母、真实夺取母、乌鸦面母、恐怖母、龇牙咧嘴母、猫头鹰面母、狗面母等七位。北方有猪面母、骆驼头母、驴面母、摧毁断绝母、食骨母、乌恩顶母、持骨鬘母等七位。东门有瓶鼻母，南门有阎罗摧毁母，西门有 धाशाघ्रिव（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），北门有呼唤母等四位。 其次是第五境，东方有金刚普闻母、普贤母，南方有金刚普明母、金刚智慧母，西方有金刚光贪母、金刚光芒母，北方有金刚玉灯母等七位。东门有四大洲迅速母，南门有空中鹏飞母，西门有牦牛头母，北门有黑爪母等四姐妹。 第三是第六境，十八根帐篷柱清净处所的三组六大金刚是： 每个金刚的头顶上都加上了： 妖魔和夜叉，豺狼和，阎罗王和，嬉戏者和，死主和，时限和，僵尸和，摧毁者和，金刚女和，灌顶和，大幻母和，闪电母和，大力母和，窃听者和，度母。每个方向各有三位，每个门各有一位。 忿怒金刚嘎拉和忿怒母摄权母以领受命令的方式位于东西方。 第四，忿怒嬉戏者