Chinese
无有增减。身色深蓝黑色是法性不变。也就是头三面是三解脱门或者说三身的体性，六手是断绝六道众生的生门，具有六度波罗蜜多。果是五种智慧，或者说是六界。是获得六身的标志。四足是不动摇于四无量之法的法界，以四无畏之心成办自他之义的标志。金刚的翅膀展开是。以法界和智慧遍布一切，不堕入二边的标志。身上燃烧着劫末之火是。智慧之光燃烧的标志。右面白色是身，没有能取所取或者实执的过失。身三是报身。三解脱门是无相。左面红色是语，贪着于利他，身是化身，解脱门是无愿。中间深蓝黑色与身相同是。心完全清净的缘故。身是法身。解脱门是空性。深蓝黑色是调伏猛厉的所化众生。六手中右边第一只手拿着九尖的智慧金刚杵是。摧毁三界九地，与九乘或者九种智慧结合的标志。如此自生智慧。不被烦恼所扰乱。与禅定波罗蜜多结合。中间的手拿着五尖的金刚杵是。为了轮回的众生而行事，断绝五道五毒的根源，与五种智慧结合的标志。其中向上的是父。向下的是母。中心是无有分离的菩提心，是遍布一切的自性，与布施波罗蜜多结合。这两个手印是内证外显，所以这些标志是智慧的手印。左手第一只手拿着火焰是。外面焚烧魔和外道。里面焚烧三界的三毒的标志。也就是烦恼的木柴被智慧之火焚烧。不被烦恼所胜，与忍辱波罗蜜多结合。这是有顶吞噬者的手印。中间的手拿着卡杖嘎是。是胜利者的勇敢标志的手印。抢夺魔的武器拿在手中。有三个尖端
English
Without addition or subtraction. The body color is deep blue-black, which is the unchanging nature of Dharma. That is, the three faces of the head are the essence of the three doors of liberation or the three bodies, and the six hands are cutting off the birth gate of the six realms of beings, possessing the six paramitas. The result is the five wisdoms, or the six realms. It is a sign of obtaining the six bodies. The four feet are unwavering from the Dharma realm of the four immeasurables, and the sign of accomplishing the meaning of oneself and others with the four fearless minds. The vajra wings are spread out. It is a sign that the Dharma realm and wisdom pervade everything and do not fall into the two extremes. The burning of the fire of the eon on the body is. A sign of the burning of the light of wisdom. The white right face is the body, without the fault of grasping or substantial clinging. The body three is the enjoyment body. The three doors of liberation are without characteristics. The red left face is speech, attached to benefiting others, the body is the emanation body, and the door of liberation is without aspiration. The middle deep blue-black is the same as the body. Because the mind is completely pure. The body is the Dharma body. The door of liberation is emptiness. Deep blue-black is to subdue the fierce beings to be tamed. In the six hands, the first right hand holds the nine-pointed wisdom vajra. It is a sign of destroying the three realms and nine grounds, and combining with the nine vehicles or nine wisdoms. Thus, spontaneous wisdom. Not disturbed by afflictions. Combined with the samadhi paramita. The middle hand holds the five-pointed vajra. It is a sign of acting for the sake of sentient beings in samsara, cutting off the root of the five poisons of the five paths, and combining with the five wisdoms. Among them, the upward point is the father. The downward point is the mother. The center is the inseparable Bodhicitta, which is the nature that pervades everything, and is combined with the Dana paramita. These two mudras are the outward manifestation of inner realization, so these signs are the mudras of wisdom. The first left hand holds the flame. It is a sign of burning demons and heretics outside. Inside, it is a sign of burning the three poisons of the three realms. That is, the firewood of affliction is burned by the fire of wisdom. Not overcome by afflictions, combined with the kshanti paramita. This is the mudra of the devourer of existence. The middle hand holds the khatvanga. It is the mudra of the victorious hero's sign. Snatching the weapon of the demon and holding it in the hand. Has three points
Chinese
是周遍处吗？是法身莲花之座吗？或是报身？是字轮之座吗？或是化身？如是三者达到究竟，是象征三身圆满，或是断除三毒之标志。一切如来皆于身语意中获得自在，此义无勤任运成就，故与精进波罗蜜多相应。最后两手所持如须弥山之橛，乃是降伏一切轮回之手印，象征以身语意、以三界之三毒，于自性中解脱。亦即从根断除三界之烦恼，是为般若波罗蜜多，或不舍轮回之方便，与方便波罗蜜多相应。又或者，九尖金刚代表九乘，九字是橛之义，是九尊本尊之自性。五尖是五智，五字是金刚橛五部之自性。火焰焚烧八万四千烦恼，以及一切字咒。本尊是一切本尊众之自性。卡杖嘎是降伏三毒之三字，是金刚橛三部之自性。最后二者所持之橛，是以明镜般之智慧，从根断除无明。字是吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。本尊是金刚橛心之自性。头发红黑色向上竖立，红色是方便，黑色是智慧，竖立是不落于二边之象征，心是法身，是远离戏论之象征，故为圆形。每个头颅上以五个骷髅装饰，是象征过去诸佛。心是五智之象征，五部佛安住于头上，顶髻是不动佛蓝色，前额是毗卢遮那佛白色，右耳后是宝生佛黄色，后脑是无量光佛红色，左耳后是不空成就佛绿色。彼等亦以妙相好庄严，以普遍之面容庄严。每个面容上有三只眼睛，共九只。中间三只向上看，是意指法身之象征。右边三只以树干之眼看着橛，是度脱十方刹土。左边三只看着佛母，是父佛母无二之象征。其中右边是方便之眼，中间三只是智慧之
English
Is it the all-pervading place? Is it the seat of the Dharmakaya lotus? Or the Sambhogakaya? Is it the seat of the letter wheel? Or the Nirmanakaya? Thus, the three reach the ultimate, symbolizing the complete accomplishment of the three bodies, or the sign of cutting off the three poisons from the root. All the Tathagatas have attained mastery over body, speech, and mind. This meaning is spontaneously accomplished without effort, therefore it is associated with the Paramita of diligence. The last two hands hold a stake like Mount Meru, which is the hand gesture of subduing all of Samsara. It symbolizes the liberation in its own nature of the three realms' three poisons, body, speech, and mind. That is, cutting off the afflictions of the three realms from the root, which is the Prajnaparamita, or the skillful means of not abandoning Samsara, corresponding to the Paramita of means. Alternatively, the nine-pointed Vajra represents the nine vehicles. The nine letters are the meaning of the stake, the nature of the nine deities of the stake's meaning. The five points are the five wisdoms, and the five letters are the nature of the five families of Vajrakilaya. The fire burns eighty-four thousand afflictions, as well as all the letter mantras. The deity is the nature of all the deity assembly. The Khatvanga is the three letters that subdue the three poisons, the nature of the three families of Vajrakilaya. The last two holding the stake are cutting off ignorance from the root with mirror-like wisdom. The letter is Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). The deity is the nature of the Vajrakilaya mind. The reddish-black hair is upright, red is means, black is wisdom, and upright is the symbol of not falling into the two extremes. The mind is the Dharmakaya, the symbol of being free from elaboration, therefore it is round. Each head is adorned with five skulls, symbolizing the Buddhas of the past. The mind is the symbol of the five wisdoms, the five families of Buddhas reside on the head, the crown is Akshobhya Buddha blue, the forehead is Vairochana Buddha white, behind the right ear is Ratnasambhava Buddha yellow, the back of the head is Amitabha Buddha red, and behind the left ear is Amoghasiddhi Buddha green. They are also adorned with excellent marks and signs, adorned with a universal face. Each face has three eyes, a total of nine. The three in the middle look upwards, which is the symbol of contemplating the Dharmakaya. The three on the right look at the stake with tree-trunk eyes, liberating the ten directions of the realms. The three on the left look at the Mother, the symbol of the inseparability of the Father and Mother. Among them, the right one is the eye of means, and the three in the middle are the wisdom of
Chinese
那眼睛也是了知三时的象征。或者，九只眼睛观照九地。左右两边的怒纹各有五个，共十个，象征具有十力。中间的怒纹是竖立的，向上伸展，没有倒向两边。张开三张脸，象征将三种毒药吞入口中。每张脸上都有四颗牙齿，象征从根源上切断烦恼的生、死、病、老。或者，白色的牙齿象征法身没有被污垢沾染，红色的牙根象征慈悲，锋利的牙尖象征将能取和所取解脱于法界。它的装饰是八种珍宝饰物和十六种尸林饰物。其中，八种珍宝饰物有三种穿戴的装饰，以大乘殊胜的装饰来说，上半身缠绕着用大象皮雕刻的湿润的“亚瓦”环，如果按照“巴亚德尼奥瓦”的声音来理解，就是将无明的因果净化于本位，或者象征九乘在智慧中得以清净。勇猛食肉的装饰是，下半身用虎皮做成裙子，如果按照“巴热玛匝热玛”的声音来理解，就是为了降伏邪魔外道，毫不吝惜地进行慈悲勇猛的事业。以戒律之衣为装饰，用田块皮围在腰间，象征声闻的戒律、菩萨的律仪和密宗的誓言这三者，大威德都圆满于心中，或者象征将十方世界掌握在手中。用五十一颗湿人头骨串成的念珠挂在胸前，象征未来的佛陀。修持忿怒本尊坛城时，有八种尸林饰物。坛城用尸林环绕，有两种，一种是作为装饰，这里是作为装饰，尸林的八种饰物是：在尸林中，八大龙族最有权力，如果归纳起来，可以归纳为五种龙族，或者四种。白蛇的王族，用作束发和装饰身体；黄色的是旃陀罗族，用作耳环；红色的是婆罗门族，用作手镯；黑色的是庶民，用作脚镯。或者，白色王族用作束发，黄色旃陀罗族用作耳环，红色婆罗门族用作摇铃和臂钏，绿色旃陀罗族用作腰带。黑色庶民用作
English
That eye is also a sign of knowing the three times. Or, the nine eyes gaze upon the nine grounds. The ten wrathful wrinkles, five on the left and five on the right, signify possessing the ten powers. The central wrathful wrinkle is erect, raised upwards, not lying down on either side. Opening the three faces signifies swallowing the three poisons into the mouth. Four teeth are erected on each face, signifying cutting off the four sufferings of birth, death, sickness, and old age from the root. Alternatively, the white teeth signify that the Dharmakaya is not stained by faults, the red roots signify compassion, and the sharp tips signify liberating grasping and the grasped into the expanse. Its ornaments are eight precious ornaments and sixteen charnel ground ornaments. Among these, the eight precious ornaments have three wearable ornaments. As for the ornament of the supreme Great Vehicle, the upper body is encircled by a wet "Yawa" carved from elephant skin. If interpreted according to the sound of "Bayadnyowa," it means purifying the cause and effect of ignorance in its place, or it symbolizes the purification of the nine vehicles into wisdom. The ornament of the brave and fierce eater is that the lower body is made into a skirt of tiger skin. If interpreted according to the sound of "Paramatsarama," it means that in order to subdue demons and heretics, he tirelessly performs the compassionate and brave activities. The ornament of the garment of discipline is that the waist is tied with a field skin, symbolizing that the discipline of the Hearers, the vows of the Bodhisattvas, and the vows of the Secret Mantra are all perfected in the heart of the Great Glorious One, or symbolizing the subjugation of the ten directions. A garland of fifty-one wet human skulls is worn on the chest, symbolizing the future Buddhas. When practicing the wrathful deity mandala, there are eight charnel ground ornaments. The mandala is surrounded by charnel grounds, and there are two types: one is as an ornament, and here it is as an ornament. The eight charnel ground ornaments are: in the charnel ground, the eight great Nagas have great power. If summarized, they can be summarized into five Naga clans, or four. The white snake royal clan is used for tying the hair and decorating the body; the yellow is the Chandalas clan, used as earrings; the red is the Brahmin clan, used as bracelets; the black is the commoner clan, used as anklets. Alternatively, the white royal clan is used for tying the hair, the yellow Chandalas clan is used as earrings, the red Brahmin clan is used as bells and armlets, the green Chandalas clan is used as a belt. The black commoner clan is used as
Chinese
手镯和脚镯的装饰是，清净嗔恨之处，也是身之庄严，是柔软缠绕之母的自性。涂油的三种装饰是，以胜义精华装饰，脂肪的图样在脸颊上，用大油滴装饰，如脂肪是骨头的精华一般，一切乘的精华或心髓是密咒，这是证悟它的标志。慈悲贪着的装饰，用红色的油滴装饰胸口和嘴巴是，以证悟贪着自利，以慈悲贪着利他，是不舍弃二种贪着的标志。事业任运成就的装饰，用大灰烬的灰堆装饰是，是调伏事业的傲慢者，摄受其自在的标志。或者一切法远离我执，也应考察大乘所诠释的。或者涂油的三种装饰是，佛以足踏三界的标志，这是从《慈悲嬉戏续》中所说的。两种障碍的装饰，以聚主尸林装饰，在肢节的关节处，用人骨制成的念珠，用田埂的脉络穿起来装饰是，是诛杀尸林之主的标志。在肩膀上用颅骨、人骨和碎骨装饰是，现在即成佛，这样三个颅骨是三世诸佛的事业证悟的标志。后面的两只脚，右脚伸展是，以大慈悲做利益众生的事业。左脚蜷起是，以智慧证悟法界，也不安住于涅槃的边际。或者里面的两只脚，右脚蜷起是，以大慈悲做利益众生的事业，然而也不离法界，是不染轮回边际的标志。左脚伸展是，以大慈悲做利益众生的事业，然而是不离法界的标志。或者四索的抛弃之方便是，慈爱、悲心、喜悦、舍弃四者的标志。右脚蜷起是以智慧不住于轮回的边际。左脚伸展是方便，不住于涅槃的边际。后面的两只脚的左脚蜷起是，以方便做利他之事，也不离法界。右脚稍微伸展是，不舍弃轮回的边际即是智慧。