English
The body is adorned with a head ornament. The right face is black, the left face is red and terrifying, the root face is extremely white, and the back appears as gold. Completely victorious over untimely death. Limbs are connected with khatvanga. The skull is used as an offering vessel, the face and weapons are definitely connected. His wisdom is extremely fierce, with a chin decorated with fragments, the skull is well filled with intestines. His color holds weapons. Thus it is said. Therefore, embracing with vajra and bell. Thus it is said, from Ra 'gyur. The text says embracing the body, and the Klog skya 'gyur text translates it as embracing the mother, which is blissful. The Ra 'gyur text says: The west appears as gold. Thus it appears, and in those two translations, weapons are translated as tools. Therefore, the cause, Vajradhara, being generated is the fifth Abhisambodhi, and after the generation is complete, visualizing the deity's body and abiding in it is the result of Abhisambodhi, the actual samadhi of the cause, Vajradhara. Therefore, in this regard, starting from four faces and four arms, up to a million hands. Thus, it is considered that the number of faces and hands is not fixed. However, this depends on the applicable mantra at the moment. Generally, the Bhagavan with two arms also appears many times, but since this is a discussion of many arms, it is not mentioned. In order to subdue fierce Mahadeva and other beings with various forms such as four arms, praising many arms is appropriate. Although the text mentions a million, it is not that there are no cases exceeding a million, and there are even cases reaching infinity, but for the time being, what is said here is in accordance with the current situation. Likewise, it means as the oral instructions indicate. Because all adventitious stains of phenomena that should be abandoned are originally completely pure, and because the colors of various emanations are the basis for the arising of all other emanations, the body color is white. Although in other places, Vajrasattva and the cause, Vajradhara, are slightly more peaceful, here, in order to destroy all mundane illusions of grasping and being grasped, it has various aspects of the great wrathful deity. The two root hands hold the vajra and bell, embracing the body of the mother. The great hero, possessing a skull, that is, a garland of human heads.
Chinese
身上涂满了大灰，面部的獠牙稍微向外龇着，显露出来。以大而猛烈的怖畏金刚父母作为座垫。从那身体中，散发出胜者六道的众神，普遍散发和混合着光芒的大云。身上以六种手印装饰。头发束结成发髻，戴着骷髅头冠。此时，如翻译成“发髻是矛”那样，有些续部的解释中说手持的法器是矛。但这里是指像矛一样竖立，或者矛的梵语词根也指顶端，因此与头饰意义相同。四种各自正确的智慧有四张脸，即对意义各自认识的自性，右边的脸像蜜蜂一样黑。对法各自认识的自性，左边的红脸像火一样燃烧，令人恐惧。对词义各自认识的自性，根本的脸非常白。对勇气各自正确认识的自性，后面的脸显现为金色。这与金刚空行寂静金刚萨埵的脸的颜色相同，但并非依赖于它。因为，如所说“带着微笑，如月亮的颜色”，是白色寂静的。而这是部瓦·洛丹所说：“如月亮的颜色般愤怒，三眼面向南方，以四颗獠牙的嫩芽装饰。”为了四种摄受的事物完全清净，所以有四只手。两只主手的法器前面已经说过了。左下手的法器是战胜非时死亡，也能使死者复活的喀章嘎，带有铃铛的声音。肢体，即应将左手作为手印。右下手的法器是颅碗，那作为供养容器的颅碗中充满了甘露。武器，即法器颅碗，与面部结合在一起，是饮用甘露。一般来说，原因金刚持与结果金刚持的身体颜色相同，手的数量也相同的情况很多，但身体颜色不同，脸和手数量不同的情况也有。对于不同类型的，原因金刚
English
His body is smeared with great ashes, and the fangs of his face are slightly bared and revealed. He has the great and fierce Bhairava (frightful one) yab-yum (father-mother) as his seat. From that body, the deities of the six realms of victors emanate everywhere, spreading a great cloud of light that mingles with them. His body is adorned with six mudras (seals). His hair is bound in a matted topknot, and he wears a crown of dry skulls. In this context, as translated, "the matted topknot is a spear," some tantric commentaries state that the hand implement is a spear. However, here it means erected like a spear, or the Sanskrit root of spear also refers to the tip, so it has the same meaning as the head ornament. The four faces are the four individually correct awarenesses, i.e., the nature of individually knowing meanings, the right face is black like a bee. The nature of individually knowing dharmas, the left red face is terrifying, blazing like fire. The nature of individually knowing definitions, the root face is very white. The nature of individually correctly knowing courage, the back face appears golden in color. This is similar to the face color of peaceful Vajra Dakini Vajrasattva, but it is not based on it. Because, as it is said, "with a smile, like the color of the moon," it is white and peaceful. And this is what Buwa Lodan said: "Like the color of the moon, wrathful, three eyes facing south, adorned with four sprouts of fangs." In order to purify the four objects of gathering, there are four hands. The implements of the two main hands have already been described. The implement of the lower left hand is the khatvanga (staff) with the sound of a bell, which overcomes untimely death and can also revive the dead. Limb, that is, the left hand should be taken as a mudra. The implement of the lower right hand is a skull cup, which is used as a vessel for offerings and is filled with amrita (nectar). Weapon, that is, the implement skull cup, combined with the face, is drinking amrita. Generally, the cause Vajradhara and the result Vajradhara have the same body color, and there are many cases where the number of hands is the same, but there are also cases where the body color is different and the number of faces and hands is different. For those of different types, the cause Vajra
Chinese
金刚持尊身色显现白色，多为面少臂之相。如是所说：“一切之因虽微小，然生广大之果。” 与此理相同。因位金刚持是生起增上的根本之神，果位金刚持是从彼增上广大而成的神。因此，舍弃此二明显标帜之安立，而于不明显且无根据的“时”解释为索套，“牙”解释为三尖，“颅骨”解释为敌众等，不应信赖此类自造的解释。五尊之修法《如意宝》中，此词被说成是显示十二手印，虽然如此，那样的说法可能是某些印度人的观点。但该修法也有争议，不知是否是成就者金刚铃的清净语，故不能仅以此作为依据。“非时”之处，据说梵文版本中有“按时死亡”的词义。又如《金刚空行母》中说：“度母欺骗时死者。” 按照这样，时间和死亡应知为同义词。彼金刚持之智慧母金刚亥母，以极忿怒之身相，乃是大忿怒母。以人皮即腰带之饰庄严，以颅骨之断片为饰。左手持满盛血与肠子的颅器，右手持兵器五股金刚杵。颜色之梵语词为“瓦尔纳(梵文天城体：वर्ण，梵文罗马拟音：varṇa，汉语字面意思：颜色)”，其本身就是种姓之义，因此，父母双方皆具金刚萨埵之顶饰。此在多数其他胜乐金刚之修法中，父尊为不动佛，母尊为不空成就佛之部族，此与其有区别，此派系中父尊母尊皆为同一部族之义。如因位金刚持父母与金刚萨埵之部族相同，果位金刚持父母也与不动佛之部族相同。因此，是吉祥饮血尊之部族所生，兵器即手印也是饮血尊之主要手印金刚持。又将彼“颜色”解释为意义，则母与父相同。
English
The Vajradhara appears with a white body, mostly with few faces and arms. As it is said, "Although the cause of everything is small, it gives rise to a great result." This is similar to that reasoning. The causal Vajradhara is the fundamental deity from which increase arises, and the resultant Vajradhara is the deity that has become increased and expanded from that. Therefore, abandoning the clear establishment of these two distinct emblems, one should not rely on self-made explanations that interpret the unclear and unfounded "time" as a lasso, "teeth" as a trident, and "skull" as a host of enemies. In the Cintamani sadhana of the five deities, this word is said to indicate twelve hand gestures. Although that may be the view of some Indians, that sadhana is also disputed, and it is not known whether it is the pure speech of the great accomplished Vajraghanta, so it cannot be taken as a reliable source. In the context of "untimely," it is said that the Sanskrit version has the meaning of "dying on time." Also, as it appears in the Vajra Dakini, "The goddess deceives those who die on time." According to this, time and death should be understood as synonyms. The wisdom mother of that Vajradhara, Vajravarahi, is in an extremely wrathful form, she is the great wrathful mother. Adorned with a girdle of human skin, and decorated with fragments of skulls. In her left hand, she holds a skull cup filled with blood and intestines, and in her right hand, she holds a five-pronged vajra weapon. The Sanskrit word for color, "varna (藏文：ཝརྞྞ་，梵文天城体：वर्ण，梵文罗马拟音：varṇa，汉语字面意思：颜色)," itself means lineage, therefore, both the father and mother have the diadem of Vajrasattva. This differs from most other Chakrasamvara sadhanas, where the father is Akshobhya and the mother is of the Amoghasiddhi family. In this system, the father and mother are of the same family, just as the causal Vajradhara parents are of the Vajrasattva family, the resultant Vajradhara parents are also of the Akshobhya family. Therefore, because they are born from the family of glorious Heruka, the weapons, i.e., the hand emblems, are also the main hand emblems of Heruka, the Vajradhara. Furthermore, if one interprets "color" as meaning, then the mother is the same as the father.
Chinese
如果又是白色，一般来说不矛盾，但“它的颜色”的教义并非如此。其他宗派有很多这样的情况，但在这里，主要是为了代替获得金刚持果位的因，即日月光明，而修习父母本尊。因此，母亲是红色的，因为太阳的法是清净的，红白互相增广方便智慧的缘故，以及为了象征降伏愚痴的父亲和降伏贪欲的母亲，红色代表贪欲转化为清净和富饶。密诀中赞美红色是有道理的。第三，它的事业有两种：坛城幻化的事业和随欲的事业。第一种是对众生进行慈悲的灌顶，即在茂密的森林山脉和药草丛生之地，或者在浩瀚大海的岸边，或者在原本就形成的尸陀林中，在那里绘制坛城。如何成为法身呢？就这样搅拌和搅拌，结合结合，被称为金刚连环。在金刚开敷的莲花上，那时像蜜蜂一样旋转。然后逐渐地展开。经文中说。此时，拉吉尔（地名）的转变中说：从被搅拌者和搅拌者的结合中，法身如是。将这句话放在“请求转变”之后，符合意义的顺序，是很好的。将“拖动是金刚本身”这句话放在“用杵来移动”之后，是因为根本续部中说：“用杵来搅拌，用金刚口来吞食。”似乎是按照这个顺序来做的，因为“用金刚口”等等和“拖动是金刚”这两个是转变的差别。然而，此时，为了符合意义的顺序，稍微改变了续部词句的先后顺序，按照原样是好的，但会变成解释自己宗派的意义顺序。这里指示了在何处绘制坛城的地方，此时是针对心坚定的瑜伽士，在完成近修之后，进入修行，依靠事业手印来修习随欲，以及从坛城展开的角度来讲述的。这也是因为
English
If it is also white, generally it is not contradictory, but the teaching of "its color" is not so. Other sects have many such cases, but here, mainly to replace the cause of obtaining the Vajradhara fruit, which is the light of the sun and moon, the practice of the father and mother deities. Therefore, the mother is red because the dharma of the sun is pure, and because red and white mutually increase the means and wisdom, and to symbolize the father who subdues ignorance and the mother who subdues desire, red represents the transformation of desire into purity and abundance. It is reasonable that the secret instructions praise red. Third, its activities are of two kinds: the activity of mandala manifestation and the activity of following desire. The first is to bestow the empowerment of compassion on sentient beings, that is, in the dense forest mountains and herb-filled lands, or on the shores of the vast ocean, or in the charnel grounds that were originally formed, there the mandala is drawn. How does it become the Dharmakaya? Thus stir and stir, combine and combine, it is called the Vajra Chain. On the lotus that the Vajra opens, then it revolves like a bee. Then gradually unfold it. It is said in the scriptures. At this time, in the transformation of Ragel (place name), it says: From the union of the stirred and the stirrer, the Dharmakaya is as it is. Putting this sentence after "requesting transformation" is good because it conforms to the order of meaning. Putting the sentence "dragging is the Vajra itself" after "moving with a pestle" is because the root tantra says: "Stir with a pestle, and eat with the Vajra mouth." It seems to be done in this order, because "with the Vajra mouth" and so on and "dragging is the Vajra" are two differences in transformation. However, at this time, in order to conform to the order of meaning, the order of the tantric words is slightly changed, it is good as it is, but it will become explaining the order of meaning of one's own sect. Here it indicates the place where the mandala is drawn, at this time it is for the yogi with a firm mind, after completing the retreat, entering the practice, relying on the action mudra to practice following desire, and from the perspective of unfolding the mandala. This is also because