English
It is the body endowed with excellent signs and qualities. Having explained the symbolic meaning of the body in this way, the purification of the inner channels and elements is, such as indestructible, etc., that is, the indestructible bindu is also called spring. The purification of the channels, water, tree flowers, etc., is the hero. The fierce fire of the navel is its red part. Now, the definite meaning of the name is, first, the meaning of Jala Sambara (藏文：ཛཱ་ལ་སམྦ་ར་，梵文天城体：जाल संवर，梵文罗马拟音：jāla saṃvara，汉语字面意思：Net Vow) is channels, etc., that is, all the channels, the assembly of heroes and goddesses are the main deity, and the assembly of phenomena of the impure and pure conventional truth, all are summarized in the clear light emptiness, and it is the meaning of arising from it and dissolving into it. Dust, that is, the element of blood is summarized in semen, which is in the four chakras, from the union of white and red, the great bliss wisdom arises, these are the definite meanings that enter into the sound assembly of Jala (藏文：ཛཱ་ལ་，梵文天城体：जाल，梵文罗马拟音：jāla，汉语字面意思：Net). Also, Jala (藏文：ཛཱ་ལ་，梵文天城体：जाल，梵文罗马拟音：jāla，汉语字面意思：Net) is the lotus, Sambara (藏文：སམྦ་ར་，梵文天城体：संवर，梵文罗马拟音：saṃvara，汉语字面意思：Vow) is the supreme bliss, that is, the bliss of wisdom born from relying on the lotus of the wisdom mother, is the supreme coemergent wisdom. Second, the definite meaning of Shri Heruka (藏文：ཤྲཱི་ཧེ་རུ་ཀ་，梵文天城体：श्री हेरुक，梵文罗马拟音：śrī heruka，汉语字面意思：Glorious Heruka) is, there is much to be said here, but briefly, in terms of the result, the letter Shri (藏文：ཤྲཱི་，梵文天城体：श्री，梵文罗马拟音：śrī，汉语字面意思：Glorious) is the wisdom of non-duality of bliss and emptiness, that is, the body of great bliss. The letter He (藏文：ཧེ་，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：Cause) is the dharmakaya that is free from causes, reasons, etc., and whose nature is originally empty. The letter Ru (藏文：རུ་，梵文天城体：रु，梵文罗马拟音：ru，汉语字面意思：Roar) is the sambhogakaya that is free from the collection of atoms. The letter Ka (藏文：ཀ་，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：A) is the nirmanakaya that does not abide on either side of permanence or annihilation and samsara and nirvana, because it benefits sentient beings with various emanations. The definite meaning of the consort's name, Varaahi (藏文：བཱ་རཱ་ཧཱི་，梵文天城体：वाराही，梵文罗马拟音：vārāhī，汉语字面意思：Sow-faced), is related to the five letters of the definite meaning, which is beyond the realm of speech, etc., that is, Va (藏文：ཝ་，梵文天城体：व，梵文罗马拟音：va，汉语字面意思：Speech) and the vowel A (藏文：ཨཱ་，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：Ah), and Ra (藏文：ར་，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：Fire) and the vowel A (藏文：ཨཱ་，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：Ah), and Ham (藏文：ཧཱཾ་，梵文天城体：हं，梵文罗马拟音：hāṃ，汉语字面意思：Hum) and the vowel I (藏文：ཨཱི་，梵文天城体：ई，梵文罗马拟音：ī，汉语字面意思：Ee), etc., although the long vowel A (藏文：ཨཱ་，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：Ah) has two meanings, it is counted as one letter because of its similar shape, which is five letters. Among them, Va (藏文：ཝ་，梵文天城体：व，梵文罗马拟音：va，汉语字面意思：Speech) is Vaca (藏文：བཱ་ཙ་，梵文天城体：वाच，梵文罗马拟音：vāca，汉语字面意思：Speech) speaking, that is, falsely establishing speech for the unspeakable, which is unspeakable. Ra (藏文：ར་，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：Fire) and A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) are the meaning of Akara Akara (藏文：ཨཱ་ཀ་ར་ཨཱ་ཀ་ར་，梵文天城体：आकार आकार，梵文罗马拟音：ākāra ākāra，汉语字面意思：Shape Shape), which is the meaning of possessing all aspects and being without aspects. Also, A (藏文：ཨཱ་，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：Ah) is Avidyasvami (藏文：ཨཱ་བིདྱ་སྭཱ་མི་，梵文天城体：आविद्य स्वामी，梵文罗马拟音：āvidya svāmī，汉语字面意思：Ignorance Lord) happiness, that is, the meaning of self-knowing awareness from all awareness. Ha (藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：Ha) is Nirdhata (藏文：ནཱིརྷ་ཏ་，梵文天城体：निर्घात，梵文罗马拟音：nirghāta，汉语字面意思：Destruction) indestructible. I (藏文：ཨཱི་，梵文天城体：ई，梵文罗马拟音：ī，汉语字面意思：Ee) is related to the meaning of Dibu (藏文：དཱི་བུ་，梵文天城体：दीबु，梵文罗马拟音：dību，汉语字面意思：Light) having splendor. Therefore, the essence is free from elaboration, it is without aspects, and everything appears as mandalas, etc., it is possessing all aspects.
Chinese
具有功德的自性，各自不是自己能认识的对境，也不是言辞和分别念的对境。本体不依赖于损毁和变化，但基、道、果三者的显现都明明白白地显现，这就是它的含义。智慧和所知合一，是境和有境等一切二元对立的法都融为一体的色身和智慧双运。 9-42 此外，瓦是风界的种子字（藏文：བ་，梵文天城体：वा，梵文罗马拟音：va，汉语字面意思：风），阿是梵天的火（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），Ra是脐间的拙火（藏文：ར་，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：火），阿瓦度诺地是驱除罪恶分别念（藏文：ཨ་བ་དྷུ་ནོ་ཏི་，梵文天城体：अवधूत，梵文罗马拟音：Avadhūta，汉语字面意思：离欲者），阿努特帕那是不生（藏文：ཨ་ནུ་ཏྤནྣ་，梵文天城体：अनुत्पन्न，梵文罗马拟音：Anutpanna，汉语字面意思：无生），哈杭是字（藏文：ཧ་ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：哈），伊是神，指的是乐空，对此有详细的解释，如精进吉祥知识和猎人的口诀等，已在其他地方阐述过了。 第二是赞颂莲花瓣上的诸佛。从“在各种莲花的花瓣上”等开始，与四位心间瑜伽母分别结合七个要点，即所处的方位、风的清净、脉的清净、北方的清净、所净化的本尊、本尊的颜色，以及“切斯榜”等本尊的法器，共七个要点。这些脉是心间内圈的方位脉。总的特征是从“一切”到“弯刀”，以及从“灯”到“逝母”之间。这里要知道，这些都是如来母。难道所有的坛城本尊不是佛母吗？为什么要特别提到这些呢？因为其他的本尊都保持着安住于道的状态，而这些本尊的形象也显现为如来母。赞颂安住于角落花瓣上的容器，即“在角落”等。所谓“生起方位脉的种类”，是从东南方的三脉环绕的分支，到东北方的欲脉分支之间。所谓“方便”，指的是诸佛父，即除了主尊不动佛之外的四种部族。 第四是八瓣莲花等，靠近它的近行是佛的果位。 第五、第六、第七，都有简述和广述两种。第一个偈颂是简述。“地的状态”、“现证的状态”和“法 9-43 云的状态”等，都是为了押韵而省略了词语，应该补充为“安住于地的状态”等。
English
The self-nature of possessing qualities is not the object of one's own knowledge, nor is it the object of words and conceptual thoughts. The essence does not rely on destruction and change, but all appearances of the ground, path, and fruition appear clearly, which is the meaning of it. The unity of wisdom and the knowable is the union of the form body and wisdom where all dualistic dharmas such as the object and the subject are integrated. 9-42 Furthermore, Va is the seed syllable of the wind element (Tibetan: བ་, Devanagari: वा, Romanized Sanskrit: va, literal meaning: wind), A is the fire of Brahma (Tibetan: ཨ་, Devanagari: अ, Romanized Sanskrit: a, literal meaning: none), Ra is the inner heat of the navel (Tibetan: ར་, Devanagari: र, Romanized Sanskrit: ra, literal meaning: fire), Avadhūti is the dispeller of sinful thoughts (Tibetan: ཨ་བ་དྷུ་ནོ་ཏི་, Devanagari: अवधूत, Romanized Sanskrit: Avadhūta, literal meaning: the renouncer), Anutpanna is unborn (Tibetan: ཨ་ནུ་ཏྤནྣ་, Devanagari: अनुत्पन्न, Romanized Sanskrit: Anutpanna, literal meaning: unborn), Ha Hang is the syllable (Tibetan: ཧ་ཧཾ་, Devanagari: हं, Romanized Sanskrit: haṃ, literal meaning: ha), I is the deity, referring to bliss and emptiness, which has detailed explanations, such as the diligence of glorious spiritual friends and the instructions of the hunter, etc., which have been explained elsewhere. Second is the praise to the deities on the lotus petals. Starting from "on the petals of various lotuses," etc., combine each of the four heart yoginis with seven points, namely, the direction in which they reside, the purity of wind, the purity of the channels, the purity of the north, the deity to be purified, the color of the deity, and the deity's implements such as "Che Spyang," totaling seven points. These channels are the directional channels in the inner circle of the heart. The general characteristics are from "everything" to "curved knife," and from "lamp" to "departed mother." Here it should be known that these are all Tathagata mothers. Aren't all the mandala deities Buddha mothers? Why mention these specifically? Because the other deities maintain the state of abiding on the path, while the forms of these deities also appear as Tathagata mothers. The praise to the vessel residing on the corner petals is "in the corner," etc. The so-called "arising of the types of directional channels" is from the branch of the three southeastern channels surrounding to the branch of the northeastern desire channel. The so-called "means" refers to the Buddha fathers, namely the four families except for the main deity, Akshobhya. Fourth is the eight petals, etc. The near conduct close to it is the state of Buddhahood. Fifth, sixth, and seventh, each have a brief and an extensive explanation. The first verse is the brief explanation. "The state of earth," "the state of manifestation," and "the state of Dharma 9-43 cloud" are all abbreviations of words for the sake of rhyme, and should be supplemented as "the state of abiding on the earth," etc.
Tibetan
བར་བྱའོ། །དེ་ལ་ཐུགས་འཁོར་གྱི་དང་པོ་བཞི་ནི་ གནས་སམ་ས་དང་པོ་རབ་ཏུ་དགའ་བ་དང་། ཕྱི་མ་བཞི་ནི་ཉེ་བའི་གནས་སམ། གཉིས་པ་དྲི་ མ་མེད་པ་ལ་སྦྱར། དེ་བཞིན་དུ་གསུམ་པ་འོད་བྱེད་པ་ལ་སོགས་པ་བཞི། ཞིང་དང་། ཉེ་ཞིང་། ཚནྡོ་དང་། ཉེ་བའི་ཚནྡོ་བཞི་སྟེ། གསུང་འཁོར་གྱི་རྩིབས་གཉིས་གཉིས་ལ་སྦྱར་ཏེ། དེ་བཞིན་ དུ་བདུན་པ་རིང་དུ་སོང་བ་སོགས་བཞི། འདུ་བ་ལ་སོགས་པ་བཞི་དང་སྦྱར་ཏེ། སྐུ་འཁོར་གྱི་ རྩིབས་གཉིས་གཉིས་སོ། ། རྒྱས་བཤད་རྣམས་ལ། ལྷ་བཤད་པ་དང་གནས་བཤད་པ། དང་པོ་ལ། རབ་གཏུམ་མ་ སོགས་ཉེར་བཞི་རིམ་པས་རྡོ་རྗེ་ཕོ་ཉ་མོ་དང་། ཙུནྡ་དང་། རིན་ཆེན་སྒྲོན་མ་དང་། རྡོ་རྗེ་ཉི་མ་ དང་། རྡོ་རྗེ་རོ་ལངས་མ་དང་། རྡོ་རྗེ་གཞོན་ནུ་མ་དང་། གཡོ་ལྡན་མ་དང་། སངས་རྒྱས་བྱང་ ཆུབ་མ་དང་། ཡེ་ཤེས་སྒྲོན་མ་དང་། རྡོ་རྗེ་འཇིགས་བྱེད་མ་དང་། དྲི་ལྡན་མ་དང་། རྒྱ་ལྡན་མ་ དང་། ཉེ་བའི་སྒྲོལ་མ་དང་། ཉེ་བའི་གོས་དཀར་མོ་དང་། ཉེ་བའི་སྤྱན་མ་དང་། ཉེ་བའི་མཱ་ མ་ཀི་དང་། རྒྱལ་མཚན་རྩེ་མོའི་དཔུང་རྒྱན་དང་། སོ་སོར་འབྲང་མ་དང་། རྨ་བྱ་ཆེན་མོ་དང་། རི་ཁྲོད་མ་ཅན་དང་། རྡོ་རྗེ་ལྕགས་སྒྲོག་མ་དང་། ཕྱིར་བཟློག་མ་ཆེན་མོ་དང་། གཙུག་ཏོར་ དཀར་མོ་དང་། རྡོ་རྗེ་འཇིགས་མ་རྣམས་དང་། དཔའ་བོ་ཉེར་བཞི་ཐོད་པའི་དུམ་བུ་སོགས་ རིམ་པས། ཀུན་ཏུ་བཟང་པོ་དང་། འཇམ་དབྱངས་དང་། སྤྱན་རས་གཟིགས་དང་། སའི་སྙིང་ པོ་དང་། ཕྱག་ན་རྡོ་རྗེ་དང་། བྱམས་པ་དང་། ནམ་མཁའི་སྙིང་པོ་དང་། ནམ་མཁའ་མཛོད་ དང་། སྒྲིབ་པ་རྣམ་སེལ་དང་། སྤོས་ཀྱི་གླང་པོ་དང་། བློ་གྲོས་མི་ཟད་པ་དང་། ཡེ་ཤེས་རྟོག་ དང་། སྤོབས་པ་བརྩེགས་པ་དང་། མྱ་ངན་དང་མུན་པ་ཀུན་འཇོམས་དང་། ངན་སོང་ཀུན་ འདྲེན་དང་། དྲ་བ་ཅན་གྱི་འོད་དང་། ཟླ་འོད་གཞོན་ནུ་དང་། རྡོ་རྗེ་འོད་དང་། ཉི་མའི་འོད་ཀྱི་ 9-44 སྙིང་པོ་དང་། རྡོ་རྗེ་འོད་ཟེར་དང་། མཐུ་ཆེན་ཐོབ་དང་། ནོར་བཟང་དང་། བཟང་སྐྱོད་དང་། བློ་གྲོས་རྒྱ་མཚོ་རྣམས་ཏེ། འཇིགས་བྱེད་ཆེན་པོ་ཉེར་བཞི་ལྷ་མོ་དང་བཅས་པ་འདུལ་བའི་ ཕྱིར་དང་། སྒྲུབ་པ་པོ་ལ་དངོས་གྲུབ་མྱུར་བའི་ཕྱིར་དུ་འཇིགས་བྱེད་རྣམས་ཀྱི་མིང་དང་། ཆ་ ལུགས་སོགས་མཐུན་པར་དྲག་པོར་སྤྲུལ་པ་ཡིན་པར་བཤད་དོ། །ལྷ་བརྒྱད་ཚན་གསུམ་ཆར་ ལ་ཕྱོགས་དང་ཕྱིའི་ཡུལ་ཆེན། ནང་གི་རྩ་དང་ཁམས། དེ་ཁོ་ན་ཉིད་བྱང་ཕྱོགས་ཀྱི་དག་པ་ བཞི། ལྷ་དཔའ་བོ་དང་རྣལ་འབྱོར་མ་གཉིས་ཏེ།
Chinese
应当这样做。其中，心轮的最初四个是， 处所或地，第一极喜地，后面的四个是近处所，或，第二离垢地相配。同样，第三发光地等四个，田和，近田， 栴檀和，近栴檀四个，与语轮的两个辐条相配。同样，第七远行地等四个，与集合等四个相配，是身轮的两个辐条。 在广释中，有天尊解说和处所解说。在第一种中，极忿怒母等二十四尊依次是金刚使女和，尊那和，宝灯和，金刚日和，金刚起尸母和，金刚童女和，动摇母和，佛陀菩提母和，智慧灯母和，金刚怖畏母和，香母和，广母和，近救度母和，近白衣母和，近眼母和，近嘛嘛格和，胜幢顶端庄严和，各别依母和，大孔雀母和，山居母和，金刚铁钩母和，大回遮母和，白伞盖佛顶和，金刚怖母等，以及二十四位勇士颅骨碎片等依次是，普贤和，文殊和，观世音和，地藏和，金刚手和，慈氏和，空藏和，虚空藏和，除盖障和，香象和，无尽慧和，智慧分别和，豪勇积和，灭尽忧暗和，救度恶趣和，网光和，月光童子和，金刚光和，日光之 9-44 精华和，金刚光芒和，大威力得和，善财和，善行和，智慧海等。为了调伏二十四尊大怖畏及其天女，并且为了修行者迅速获得成就，说是为了与怖畏尊的名号和，装束等相同而幻化成忿怒相。 八尊神分为三组，分别是方位和外境，内部的脉和界，以及真如自性清净的四方，神勇士和瑜伽母二者。
English
This should be done. Among them, the first four of the heart wheel are, Place or ground, the first Extremely Joyful Ground, the latter four are nearby places, or, the second Immaculate Ground is matched. Similarly, the third Illuminating Ground and so on, four. Field and, near field, Chandana and, near Chandana four, matched with the two spokes of the speech wheel. Similarly, the seventh Far-Going Ground and so on, four. Matched with the four of assembly and so on, are the two spokes of the body wheel. In the extensive explanations, there are deity explanations and place explanations. In the first, the twenty-four such as Extremely Wrathful Mother are in order Vajra Messenger Woman and, Cunda and, Jewel Lamp and, Vajra Sun and, Vajra Corpse-Raising Mother and, Vajra Youthful Woman and, Shaking Mother and, Buddha Bodhi Mother and, Wisdom Lamp Mother and, Vajra Terrifying Mother and, Fragrant Mother and, Broad Mother and, Near Tara and, Near White-Clothed Woman and, Near Eye Mother and, Near Mamaki and, Victory Banner Tip Ornament and, Separate Dependent Mother and, Great Peacock Mother and, Hermitage Mother and, Vajra Iron Hook Mother and, Great Averter and, White Umbrella Uṣṇīṣa and, Vajra Terrifier and so on, and the twenty-four heroes skull fragments and so on in order, Samantabhadra and, Manjushri and, Avalokiteshvara and, Kṣitigarbha and, Vajrapani and, Maitreya and, Akashagarbha and, Khagarbha and, Nivaraṇaviskambhin and, Incense Elephant and, Akṣayamati and, Jñānavitarka and, Prajñākuṭa and, Sarvaśokatamovinodana and, Durgatipariśodhana and, Jaliniprabha and, Chandraprabha Kumara and, Vajra Light and, Sun Light's 9-44 Essence and, Vajra Rays and, Great Power Acquired and, Good Wealth and, Good Conduct and, Ocean of Wisdom and so on. In order to subdue the twenty-four great terrifiers together with their goddesses, and in order for practitioners to quickly attain accomplishments, it is said that they are emanated in wrathful forms similar to the names and, attire and so on of the terrifiers. The eight deities are divided into three groups, namely directions and outer realms, internal channels and elements, and the four purities of Suchness, the divine heroes and yoginis.