English
Hī hī, the terrifying form. This means the form that terrifies evil sentient beings. The meaning of bathing and so on is easy to understand. Alternatively, bathing is the purity of the gods, and cleanliness is the purity of suchness. Fragrance is purity. These two can be understood as beauty. The body is aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་), the ḍākinī. Because of going there, it is aṃga (藏文，梵文天城体：अंग，梵文罗马拟音：aṃga，汉语字面意思：肢体), this is both fragrance and body, therefore it is fragrant body. The maṇḍala of the selflessness mother is the wisdom that is completely pure and beautiful. The letter aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་) contains all fifteen ḍākinīs, therefore it only symbolizes the maṇḍala of selflessness. Variety is because the various forms are the nature of delight. Ornament is the complete gathering and summing up, it is the nature of saṃgraha (梵文，梵文天城体：saṃgraha，梵文罗马拟音：saṃgraha，汉语字面意思： جمع). Because it is the nature of delight and saṃgraha, it is the various ornaments, adorned and beautified by its essence. Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ) means the wisdom of the indivisibility of the three vajras. The letter hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ) itself is the nature of wisdom and means, as the scripture says: The bindu arising from the letter is hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ), the letter phaṭ (藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：ཕཊ) is not desired. Through this, whatever is completely pervaded, through which both are equally entered, that is hūṃ hūṃ (藏文，梵文天城体：हूँ हूँ，梵文罗马拟音：hūṃ hūṃ，汉语字面意思：ཧཱུཾ་ཧཱུཾ) making it proud. Through this, the nature of the five wisdoms and the three kāyas, the nature of wisdom and means, is the meaning of Vajradhara. Hī (藏文，梵文天城体：ही，梵文罗马拟音：hī，汉语字面意思：ཧཱི་) means the indivisibility of the three vajras, the wisdom of the selflessness mother. The letter hī (藏文，梵文天城体：ही，梵文罗马拟音：hī，汉语字面意思：ཧཱི་) itself is the wisdom of the nature of Vajradhara and the selflessness mother. For that reason, it is the terrifying one. Because the selflessness mother, with her nature of no-self, terrifies all, including the śrāvakas. Through this, hūṃ hūṃ (藏文，梵文天城体：हूँ हूँ，梵文罗马拟音：hūṃ hūṃ，汉语字面意思：ཧཱུཾ་ཧཱུཾ) making it proud, this means the nature of the five wisdoms and the three kāyas, Vajradhara indivisible from the selflessness mother. Hī hī, the terrifying form. This also indicates the nature of the five wisdoms and the three kāyas, the selflessness mother indivisible from Vajradhara, both are indeed indivisible from each other. Afterwards, the same is truly explained. Possessing the nature of pure wisdom. Afterwards, that alone should be explained without interruption. What is the difference? It is purity, the two stages have become completely pure.
Chinese
是智慧的自性。因此，轮回完全清净，没有丝毫差别。因为二者完全清净的缘故，轮回和涅槃没有丝毫差别，连极小的部分也没有。或者，“从外”是指紧接着没有间断，而“彼性”是指真实的智慧。有什么差别呢？凡是宣说真实之处，显现出来，那就是真实的宣说。极其清净是指世俗和胜义无别，极其殊胜，真实无垢，是智慧的自性，是唯一觉悟的自性。因此，轮回完全清净，没有丝毫差别。这是意义显明之处。如何是这样呢？如是说：至乐无所修，修行者亦无，身亦无，所取无，能取亦无，无血肉，无言说与小便，无呕吐嗔怒，无愚痴，无洁净之行，无贪，无嗔，无痴，亦无嫉妒，无悭吝，亦无我慢，无所见，无生与生者，无友与敌，离波浪，俱生种种说。至乐是指至高无上是金刚持，喜悦是无我母。至高无上与喜悦也是至乐，是与金刚持无别的无我母的智慧。那时怎么样呢？无所修，没有所修之物，没有需要特别成就的。因为什么没有修行者呢？也没有特别的成就者。怎么样呢？身亦无，因为什么没有身体呢？因为显现的体性的身体是无自性的缘故。无所取，因为身体被遮止的缘故，没有所取能取的体性。因为没有那个的缘故，能取也没有。因此，从身体被遮止的缘故，无血肉，无言说与小便。这表明四如来也属于无量光之中。从“至乐”的说法中，喜悦也与无量光无别。无呕吐，因此没有诽谤。如是世尊也曾说过：
English
It is the nature of wisdom. Therefore, samsara is completely purified, with no difference whatsoever. Because both are completely pure, there is no difference between samsara and nirvana, not even the slightest part. Alternatively, "from the outside" means immediately without interruption, while "that nature" refers to true wisdom. What is the difference? Whatever is declared as true, when manifested, that is the true declaration. Utterly pure means that conventional and ultimate are inseparable, supremely excellent, truly stainless, it is the nature of wisdom, the nature of single realization. Therefore, samsara is completely purified, with no difference whatsoever. This is where the meaning is clear. How is it like this? It is said: Supreme bliss has nothing to meditate on, and there is no meditator, there is no body, there is no object, and there is no subject, no flesh and blood, no speech and urine, no vomiting anger, no ignorance, no purifying cleanliness, no attachment, no hatred, no delusion, and no jealousy, no miserliness, and no pride, nothing to be seen, no origin and no originator, no friend and no enemy, free from waves, co-emergent various speech. Supreme bliss means the supreme is Vajradhara, joy is the selflessness mother. Supreme and joy are also supreme bliss, it is the wisdom of the selflessness mother inseparable from Vajradhara. What happens then? There is nothing to meditate on, there is nothing to be meditated on, there is nothing to be specially accomplished. Why is there no practitioner? There is also no special accomplisher. How is it? There is no body, why is there no body? Because the body of the nature of appearance is without self-nature. There is no object, because the body is blocked, there is no nature of object and subject. Because there is no that, there is also no subject. Therefore, from the fact that the body is blocked, there is no flesh and blood, no speech and urine. This shows that the four Tathagatas also belong to the immeasurable light. From the saying of "supreme bliss", joy is also inseparable from immeasurable light. No vomiting, therefore there is no slander. Thus the Blessed One also said:
Chinese
总是贬低的智慧啊，在此对我生起恐惧。如是说。因此没有愚痴。愚痴即是无明、错乱，没有。因此没有洁净和作用。洁净是极其清净。作用如同火，因为焚烧所有不了解的事物。无贪爱，贪爱是无量光，语金刚。无嗔恨，嗔恨是不动佛，意金刚。无愚痴，愚痴是毗卢遮那佛，身金刚，那也是没有的。无嫉妒，嫉妒是不空成就佛，智慧和方便无别，因为融入毗卢遮那佛，那也是没有的。无吝啬，同样地，宝生佛融入无量光佛。无我慢，金刚萨埵也没有，同样地，因为与不动佛无别。以此，智慧和方便无别，以金刚三的自性，是三身和五智的自性，因此没有金刚持的可见之物，因为通达一切皆无显现。没有生起，这是遮止生起的行为。也没有生起者。生起转变是生起者。那也是没有的。因为一切法从本初就没有生起。生起和生起者两者都被遮止了。或者，没有生起和生起者，生起是境和根，生起者是心。这三者都没有，因为金刚三无别。因此没有亲友和敌人。亲友是指心，那是没有的。敌人是指像敌人一样的东西，也就是境和根，那也是没有的，因为金刚三无别。或者，亲友是喜悦，敌人是不喜悦。两者都没有，意思是说没有美和不美。所说的是：犹如水融入水中，同样地成为味道相同，过失和功德由心的状态产生，没有任何不合的方面。如是说。这一切如何呢？所说的是：远离波浪的俱生，宣说种种。因为像波浪一样的是波浪，分别念等。
English
Always disparaging wisdom, here arises fear for me. Thus it is said. Therefore, there is no delusion. Delusion is ignorance, confusion, there is not. Therefore, there is no purity and action. Purity is extremely pure. Action is like fire, because it burns all things that are not understood. No attachment, attachment is Amitabha, speech vajra. No hatred, hatred is Akshobhya, mind vajra. No ignorance, ignorance is Vairochana, body vajra, that is also not. No jealousy, jealousy is Amoghasiddhi, wisdom and means are inseparable, because it is absorbed into Vairochana, that is also not. No miserliness, similarly, Ratnasambhava is absorbed into Amitabha. No pride, Vajrasattva is also not, similarly, because it is inseparable from Akshobhya. By this, wisdom and means are inseparable, by the nature of the three vajras, it is the nature of the three bodies and five wisdoms, therefore there is no visible object of Vajradhara, because it is understood that all is without appearance. No arising, this is the prohibition of the act of arising. There is also no arising one. Arising and changing is the arising one. That is also not. Because all dharmas are unborn from the beginning. Both arising and the arising one are prohibited. Or, there is no arising and arising one, arising is object and sense, and the arising one is mind. All three are not, because the three vajras are inseparable. Therefore, there are no friends and enemies. Friend refers to mind, that is not. Enemy refers to something like an enemy, that is, object and sense, that is also not, because the three vajras are inseparable. Or, friend is joy, enemy is displeasure. Both are not, meaning there is no beauty and ugliness. What is said is: Just as water merges into water, similarly it becomes the same taste, faults and virtues arise from the state of mind, there is no incompatible aspect. Thus it is said. How are all these? What is said is: The co-emergent free from waves, speaks of various kinds. Because what is like a wave is a wave, discriminations, etc.
Tibetan
ས་སོ། །ལྷན་ཅིག་སྐྱེས་པར་བརྗོད་པ་ལྷན་ཅིག་སྐྱེས་པའི་མིང་ཅན་གང་ལ་དེ་རྣམས་དང་བྲལ་བ་ནི་རླབས་དང་བྲལ་བའི་ལྷན་ཅིག་སྐྱེས་པར་བརྗོད་དེ། ལྷན་ཅིག་སྐྱེས་པ་དེ་ནི་ཀུན་དུ་རྟོག་པ་ཐམས་ཅད་ལས་འདས་པའོ། །དེ་ཉིད་ཀྱི་ཕྱིར་སྣ་ཚོགས་ཏེ། གཟུགས་སྣ་ཚོགས་པའོ། །ཐམས་ཅད་དེའི་བདག་ཉིད་ཀྱིས་དེའི་ནང་དུ་གཏོགས་པར་གྱུར་པའི་ཕྱིར་ཞེས་དགོངས་པའོ། །རྡོ་རྗེ་སྙིང་པོས་འདི་སྐད་གསོལ། །གཟོད་ནས་རང་བཞིན་མེད་པ་ཡིས། །ལུས་ཀྱི་རང་བཞིན་དག་པ་ནི། །ཅི་སླད་འབྱུང་བའི་བདག་ཉིད་ལགས། །རྡོ་རྗེ་སྙིང་པོ་ཞེས་བ་ཀྱེའི་རྡོ་རྗེར་བརྗོད་དེ། །མི་ཕྱེད་པའི་སྐུའི་ཕྱིར་རོ། །གསོལ་བ་ཞེས་པ་རྡོ་རྗེ་འཆང་ལ་ཞུས་པ་སྟེ། ཇི་ལྟར་ཞེ་ན། རྒྱུ་གང་གི་ཕྱིར་མཆོག་དགའ་ལ་བསྒོམ་བྱ་དང་སྒོམ་པ་པོ་ལ་སོགས་པ་རྣམས་བཀག་པ་དེའི་ཕྱིར། ཐེ་ཚོམ་སྐྱེས་པ་ན་ཞུས་པ་གལ་ཏེ་ལུས་ནི་ལྷན་ཅིག་སྐྱེས་པའི་སྐུ་སྟེ། རང་བཞིན་ནི་ཡང་དག་པ་ཇི་ལྟ་བའི་རང་བཞིན་གྱིས་དག་པ་ཉུག་མ་ཡོངས་སུ་དག་པའོ། །དེ་ཉིད་ཀྱི་ཕྱིར་གཟོད་མ་ཐོག་མ་ཉིད་ནས་རང་བཞིན་མེད་པ་ཡིན་ན། ཅི་སླད་འབྱུང་བའི་བདག་ཉིད་ལགས། །ཇི་ལྟར་ཡང་དག་པ་མ་ཡིན་པ་འབྱུང་བ་ཆེན་པོ་ལྔའི་རང་བཞིན་ནི་ལགས་ཞེས་པའོ། །དེ་ལ་བཅོམ་ལྡན་འདས་རྡོ་རྗེ་ཅན། །མཁའ་འགྲོ་བདེ་བ་སྦྱིན་པས་གསུངས། །རླབས་དང་བྲལ་བའི་རང་བཞིན་མཆོག །ཐམས་ཅད་ལུས་ལ་རྣམ་པར་གནས། །དེ་ལ་ཞེས་པ་རྡོ་རྗེ་སྙིང་པོའི་རྣམ་པར་རྟོག་པ་དེ་ལ་བཅོམ་ལྡན་འདས་རྡོ་རྗེ་ཅན་རྡོ་རྗེ་འཆང་གིས་གསུངས་པའོ། །ཁྱད་པར་ཅི་ཞེ་ན། མཁའ་འགྲོ་མ་བདག་མེད་མ་ལ་སོགས་པ་རྣམས་ལ་བདེ་བ་ཡེ་ཤེས་སྟེར་བའི་ཕྱིར་བདེ་བ་སྦྱིན་པའོ། །རླབས་དང་བྲལ་བའི་རང་བཞིན་བདག་ ཅེས་པ་གང་གི་བདག་ཉིད་རྣམ་པར་རྟོག་པ་མེད་པའི་རང་བཞིན་གྱི་སྐུར་གྱུར་པ་དེ་ནི་རླབས་དང་བྲལ་བའི་རང་བཞིན་བདག་གོ །དེ་ཉིད་ཀྱི་ཕྱིར། ཐམས་ཅད་ལུས་ལ་རྣམ་པར་གནས། །བརྟན་པ་དང་གཡོ་པ་ལ་སོགས་པ་དངོས་པོ་མཐའ་དག་ལ་རྣམ་པར་གནས་ཏེ། ཁྱད་པར་འཕགས་པའི་ཚུལ་ཁྲིམས་ཨ་བདག་མེད་མ་དང༌། བ་རྡོ་རྗེ་འཆང་ཁོ་ནའོ། །རིམ་པ་འདིས་གནས་པ་ནི་གཡོ་བ་མེད་པའོ། །ཅི་ཞེ་ན་གསུངས་པ། འབྱུང་བའི་བདག་ཉིད་ཅན་ཁོ་ན་ལུས་ཡིན་ནོ་ཞེས་པའོ། །དེའི་ཕྱིར་གསུངས་པ། བོ་ལ་ཀཀྐོ་ལ་སྦྱོར་བས། ས་ནི་དེ་ལ་སྐྱེ་བར་འགྱུར། དེ་ལ་ཞེས་པ་ལྷན་ཅིག་སྐྱེས་པ་ལ་སའི་ཁམས་སྐྱེ་བར་འགྱུར་རོ། །བོ་ལ་རྡོ་རྗེའོ། །ཀཀྐོ་ལ་པདྨ་སྟེ། རྡོ་རྗེ་དང་པ
Chinese
地。说为俱生，名为俱生者，从彼等分离，即说是离垢俱生。彼俱生是超越一切分别的。因此是多种，即形色多种。一切以彼之自性属于彼之中，如是思念。金刚藏以此请问：从初无自性故，身体的自性清净，为何是生起的自性？金刚藏说是喜金刚，因为是不可分的身。请问是向金刚持请示，如何呢？因为以何因，于胜喜中，所修与修行者等被遮止，因此生起疑惑而请问，如果身体是俱生身，自性是以真实如何的自性而清净，完全清净。因此，从最初本来就无自性，为何是生起的自性？如何不是真实的，而是五大种的自性呢？如是说。对此，薄伽梵金刚持，空行施乐者说：离垢之自性胜妙，一切于身中安住。对此，金刚藏的分别念，对此薄伽梵金刚持金刚萨埵所说。有何差别呢？因为给予空行母无我母等安乐智慧，故为施乐者。离垢之自性我，说是以何之自性，成为无分别之自性身者，即是离垢之自性我。因此，一切于身中安住。安住于坚固与动摇等一切事物中，特别是殊胜的戒律，阿无我母，瓦金刚持而已。以此次第安住，即是无动摇。如何呢？说是，唯有生起之自性者才是身体。因此说，布拉与嘎郭拉结合，地即于彼中生起。彼即于俱生中，地界生起。布拉是金刚。嘎郭拉是莲花，金刚与
English
Earth. That which is said to be co-emergent, named co-emergent, separated from those, is said to be the co-emergent free from waves. That co-emergent is beyond all discriminations. Therefore, it is diverse, that is, diverse in form. It is contemplated that all belong to it by its very nature. Vajragarbha asked this: Since it is without self-nature from the beginning, the self-nature of the body is pure, why is it the nature of arising? Vajragarbha is said to be Hevajra, because it is the indivisible body. Asking means asking Vajradhara, how is it? Because of what reason, in supreme joy, the object of meditation and the meditator, etc., are prevented, therefore, asking out of doubt, if the body is the co-emergent body, the self-nature is pure by the true nature, completely pure. Therefore, since it is without self-nature from the very beginning, why is it the nature of arising? How is it not true, but the nature of the five great elements? Thus it is said. To this, the Blessed One Vajradhara, the Dakini Giver of Bliss, said: The supreme self-nature free from waves, all abide in the body. To this, the discrimination of Vajragarbha, to this the Blessed One Vajradhara Vajrasattva spoke. What is the difference? Because it gives bliss and wisdom to the Dakini Nairatmya, etc., therefore it is the Giver of Bliss. The self-nature free from waves, it is said that by what self-nature, that which has become the self-nature body without discrimination, that is the self-nature free from waves. Therefore, all abide in the body. Abiding in all things such as firmness and movement, especially the excellent precepts, A Nairatmya, Va Vajradhara alone. Abiding in this order is immovable. How is it? It is said that only the one with the nature of arising is the body. Therefore it is said, when Bola is combined with Kakkola, earth arises in it. That is, in the co-emergent, the earth element arises. Bola is Vajra. Kakkola is Padma, Vajra and