Chinese
哦！ 所谓“清净”是指追求如明镜等四种形态。总摄前后四句词即为“清净”。其中，“形态”和“清净”是前两句词，剩余的是“法界(梵文：Dharma-dhātu)”的两句词。因此，总摄任何四句词的这个“清净”，意思是“极其清净的法界”。其中，以优良的差别而清净，即为“极其清净”。从庸俗的垢染中解脱出来的是“法”，即五蕴。它既是极其清净的，又是法，因此是“极其清净的法”。因为它积聚并执持极其清净的法，所以是“极其清净的法界”，即识蕴。它本身就是影像，是具备圆满形态一切殊胜的本尊。又说：“世尊，那个也是影像，请说如何修习？具备一切殊胜形态者，应修习金刚萨埵。”如是说。智者以仪轨所说，修习五种形态。如是说。那些本身就是从如明镜等直到极其清净的究竟形态，不是其他的意义。又说：“身语秘密如是行，行境即是证悟，五种现证菩提，一切佛陀之自性，善哉！这些是蕴，是诸佛，这些是智慧，这些是种姓，有情众生的这些形态，如明镜等广为人知。”如是说。如果说，如诸天女的五种形态必定结合，那么与俱生薄伽梵的情况如何相同呢？为了显示不同，说了“阿哩嘎哩”等。阿哩和嘎哩的平等，从月亮的形态来说，是没有不平等的自性，并且将自己的种子完全转变为月亮，普遍结合就是阿哩嘎哩的结合。它合二为一，天女的肢体和自身肢体的三角形月亮就是座垫。所谓金刚萨埵本身，金刚是因为不生的自性而不可以分割的。萨埵是众生的老
English
O! "Purity" means pursuing the four forms such as mirrors. The collection of the four words before and after is purity. Among them, "form" and "purity" are the first two words, and the remaining two words are "Dharma-dhātu". Therefore, the purity of this collection of any four words means "the realm of the most pure Dharma." Among them, purity with excellent differences is the most pure. What is liberated from vulgar impurities is the Dharma, that is, the five aggregates. It is both extremely pure and Dharma, so it is the "most pure Dharma." Because it accumulates and holds the most pure Dharma, it is the "most pure realm of Dharma", which is the aggregate of consciousness. It itself is an image, a deity with all the supreme forms of perfection. It is also said: "World Honored One, that is also an image, please tell me how to practice? Those with all the supreme forms should practice Vajrasattva." It is said. The wise man said in the ritual, practice the five forms. It is said. Those themselves are the ultimate form from mirrors and so on to the ultimate purity, not other meanings. It is also said: "Body, speech and secret are practiced in the same way, the realm of practice is enlightenment, the five kinds of manifestation of Bodhi, the nature of all Buddhas, is good! These are the aggregates, the Buddhas, these are wisdom, these are lineages, these forms of sentient beings, such as mirrors are well known." It is said. If it is said that the five forms of the goddesses must be combined, then how is it the same as the case of the co-born Bhagavan? In order to show the difference, "ali kali" and so on are said. The equality of ali and kali, from the form of the moon, is the nature of no inequality, and the universal combination of completely transforming one's own seeds into the moon is the combination of ali kali. It is united into one, and the triangular moon of the goddess's limbs and her own limbs is the seat. What is called Vajrasattva itself, Vajra is indivisible because of the unborn nature. Sattva is the old age of sentient beings.
Chinese
是为了。具有白色光芒之链的五股金刚杵，被称为金刚萨埵。此座即是金刚萨埵之座。又说：天女之肢分枝体，莲花三角月轮中，金刚萨埵之金刚，五峰光芒耀眼也。所谓“从字生起之丸”，是指无始无终，自性光明的心是字。因为从它生起，所以是从字生起的丸，即身体。所说的从字生起的丸的特征是金刚。为了以其他续部所说的规矩来摄取其从字生起的丸金刚萨埵的变化，是否要写吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和帕（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）这些呢？为了回答，说了“吽帕之相亦不欲”等。这是必须确定的，即不想要吽和帕本身。这是密意，因为这两者的肢分和分枝是空性的，所以没有肢分和分枝变化的因的作业结合。为了否定如何变化，所以密意是说这些应该写。所谓“从有情影像生”，是指在分别念的尽头，在一切虚空界中如实舒展的量度的自性是金刚，即禅定。那个金刚要做什么呢？为了回答所问，思维安住处的金刚萨埵的影像，从那生起的是从有情影像中如实生起的。坛城主是天女轮之主，应当观想主尊本身的坛城之主。所谓“如前”，是指像以前一样，像在祈雨仪轨中所建立的吉祥黑汝嘎那样的手、面和相好等来表示。又一个特点是，那是黑色的，而这个是像月亮水晶宝珠的光芒一样，是白色的意思。还有，孔雀的尾羽是与末端宝珠相似的宝珠，那些不了解的人所说的不是，因为那样的话，“月亮水晶宝珠的光芒”这个特点就没有意义了。
English
It is for the sake of. The five-pronged vajra with a garland of white rays is said to be Vajrasattva. This seat is the seat of Vajrasattva. It is also said: The limbs and branches of the goddess are in the form of a lotus triangle moon mandala. The vajra of Vajrasattva has five peaks and is radiant. The so-called "lump arising from the letter" refers to the mind that is without beginning or end and is naturally luminous, which is the letter. Because it arises from it, it is a lump arising from the letter, that is, the body. The characteristic of the lump arising from the letter that is spoken of is the vajra. In order to take the changes of Vajrasattva, the lump arising from the letter, according to the rules spoken of in other tantras, should we write Hūṃ (ཧཱུྃ，हुं，hūṃ，吽) and Phaṭ (ཕཊ，फट，phaṭ，啪) these? In order to answer, it is said, "The appearance of Hūṃ and Phaṭ is also not desired." This must be determined, that is, we do not want Hūṃ and Phaṭ themselves. This is the secret meaning, because the limbs and branches of these two are empty, so there is no action of the cause of the change of limbs and branches. In order to deny how it changes, the secret meaning is that these should be written. The so-called "arising from the image of a sentient being" refers to the nature of the measure that truly unfolds in all the realms of space at the end of discrimination, which is the vajra, that is, meditation. What is that vajra to do? In order to answer the question, contemplate the image of Vajrasattva in the dwelling place, and what arises from that is what truly arises from the image of a sentient being. The lord of the mandala is the chief of the goddess wheel, and one should contemplate the lord of the mandala of the chief herself. The so-called "as before" refers to being like before, like the glorious Heruka established in the rain-making ritual, represented by hands, faces, and marks, etc. Another characteristic is that it is black, while this is like the light of a moon crystal jewel, meaning it is white. Also, the peacock's tail feather is a jewel similar to the jewel at the end, which is not what those who do not understand say, because in that case, the characteristic of "the light of the moon crystal jewel" would be meaningless.
Tibetan
།ཕྱག་མཚན་ ཞལ་སོགས་གོང་མ་བཞིན། །ཞེས་བྱ་བ་ནི་ནག་པོ་ཉིད་དུ་ཡང་རབ་ཏུ་བསྒྲུབ་པར་ནུས་པའི་ཕྱིར་རོ། །འདི་ལས་དཀར་མོ་ལ་སོགས་པ། །ཁ་དོག་དབྱེ་བ་སོ་སོ་ཡིན། །ཞེས་བྱ་བ་དེ་ཡང་དེའི་ཚེ་མི་རིགས་སོ། །དེའི་ཕྱིར་བཅོམ་ལྡན་འདས་ནི་དཀར་པོ་ཉིད་དེ་ནག་པོ་མ་ཡིན་ནོ། །ཡང་གསུངས་པ། རྡོ་རྗེ་ཡོངས་གྱུར་དེ་མ་ཐག །རྣམ་པ་ཀུན་གྱུར་མཆོག་ལྡན་པའི། །ཟླ་བའི་ཁ་དོག་མཉམ་འོད་ཀྱི། །རྡོ་རྗེ་སེམས་དཔའ་བསམ་པར་བྱ། ཞེའོ། །འདི་ནི་དེ་མ་ཐག་ཏུ་གསུངས་པའི་ཉིང་ལག་དང་བཅས་པའི་ལྷ་མོའི་འཁོར་ལོ་འདི་ལས་དཀར་མོ་ལ་སོགས་པ་ཞེས་བྱ་བ་ལ་སོགས་པ་གསུངས་སོ། ཨཱ་ལི་དང་པོ་བདག་མེད་མ། །ཨཱ་ལི་གཉིས་པ་རྡོ་རྗེ་མ། །ཨཱ་ལི་གསུམ་པ་དཀར་མོ་ཉིད། །བཞི་པ་ཆུ་ཡི་རྣལ་འབྱོར་མ། །ལྔ་པ་རྡོ་རྗེ་མཁའ་འགྲོ་མ། །དྲུག་པ་པུཀྐ་སཱི་ཞེས་བརྗོད། །བདུན་པ་ཉིད་ནི་རི་ཁྲོད་མ། །བརྒྱད་པ་སྨེ་ཤ་ཅན་དུ་བརྗོད། །དགུ་པ་ཡང་ནི་གཡུང་མོ་ཉིད། །ཡང་ནི་ལྔ་གཉིས་དཀར་མོ་ཉིད། །བཅུ་གཅིག་ཆོམ་རྐུན་མ་རུ་བཤད། །བཅུ་གཉིས་རོ་ལངས་མ་རུ་བཤད། །བཅུ་གསུམ་པ་ནི་གྷསྨརཱི། །བཅུ་བཞི་པ་ནི་ས་སྤྱོད་མ། །བཅོ་ལྔ་པ་ནི་མཁའ་སྤྱོད་མ། །རྣལ་འབྱོར་མ་ནི་ས་བོན་ཉིད། །རེ་ཞིག་ནང་གི་འཕར་མ་ལ། །རྣལ་འབྱོར་མ་ལྔ་ངེས་གནས་པ། །དབང་པོར་རྡོ་རྗེ་གཤིན་རྗེ་དཀར། །ཆུ་བདག་ཆུ་ཡི་རྣལ་འབྱོར་མ། །ལུས་ངན་རྡོ་རྗེ་མཁའ་འགྲོ་མ། །དབུས་སུ་བདག་མེད་རྣལ་འབྱོར་མ། །ཕྱི་རོལ་གྱི་ནི་འཕར་མ་ལ། །རྡོ་རྗེ་མ་ལ་སོགས་པའི་ཕྱོགས་སུ་དཀར་མོ་དང༌། ཆོམ་རྐུན་མ་དང༌། རོ་ལངས་མ་དང༌། གྷསྨརཱི་སྟེ། ཕྱོགས་ཀྱི་རྣལ་འབྱོར་མའོ། །དབང་ལྡན་ལ་སོགས་པའི་མཚམས་རྣམས་སུ་ནི། པུཀྐ་སཱི་དང༌། རི་ཁྲོད་མ་དང༌། གདོལ་པ་མོ་དང༌། གཡུང་མོའོ། །ལྷ་མོ་འོག་དང་སྟེང་ཞལ་མ། །དེ་བཞིན་མཁའ་སྤྱོད་ས་སྤྱོད་མ། །ཁ་དོག་ནག་མོ་དྲག་ཆེན་མོ། །འཁོར་ལོའི་གཙོ་མོ་བདག་མེད་མ། །ཞལ་གཅིག་དམར་བའི་སྤྱན་གསུམ་སྟེ། །ཕྱག་གཉིས་དབུ་སྐྱེས་སེར་པོ་ཉིད། །གཡོན་པ་ཐོད་པ་ཁ་ཊྭཱཾ་ག །གཡས་པའི་ཕྱག་ཏུ་གྲི་གུག་ཉིད། །འཁོར་ལོ་རྣ་ཆ་མགུལ་རྒྱན་དང༌། །ལག་གདུབ་དང་ནི་སྐ་རགས་འཛིན། །སྐྱིལ་ ཀྲུང་ཕྱེད་མ་རོལ་ཞོན། །སྟག་གི་པགས་པའི་ཤམ་ཐབས་མནབས། །ཇི་ལྟར་བདག་མེད་རྣལ་འབྱོར་མ། །དེ་ལྟར་ཐམས་ཅད་རྣམ་པར་བཤད། །སྙིང་པད་ཉི་བདག་ས་བོན་མཚན། །ཡེ་ཤེས་ཐུགས་ཀར་ཡེ་ཤེས་བསྒོམ། །བྱས་ནས་སྤྱན་དྲངས་མངོན་པར་མཆོད། །ཡེ་ཤེས་འཁོར་ལོ་གཞུག་པར
Chinese
手印 面容等如前。 称为黑色的也能极好地成就。 从此生出白母等，颜色各不相同。 称为那时的人种。 因此，薄伽梵是白色的，不是黑色的。 又说：金刚圆满即刻，一切形相圆满具殊胜，如月之色等光辉，思维金刚萨埵。 这是紧接着所说的具有支分的明妃坛城，从中生出白母等。 阿哩第一无我母，阿哩第二金刚母，阿哩第三白母，第四水瑜伽母，第五金刚空行母，第六名为布嘎西，第七名为寂静处母，第八名为具黑痣者，第九亦为童女，又是五二白母，十一说为盗贼母，十二说为起尸母，十三为伽斯玛日，十四为地行母，十五为空行母，瑜伽母即是种子。 略言内脉轮，五瑜伽母定安住。 脉为金刚阎摩白，水主水瑜伽母，身恶金刚空行母，中央无我瑜伽母。 外脉轮，金刚母等方位有白母等，盗贼母等，起尸母等，伽斯玛日，是方位的瑜伽母。 具力等隅位是，布嘎西等，寂静处母等，旃陀罗女等，童女等。 明妃下与上相，如是空行地行母，颜色黑色大猛母，坛城主尊无我母。 一面红色三目，二手发髻黄色，左手颅器卡杖嘎，右手持钺刀。 轮宝耳环项链，手镯与腰带执持。 半跏趺坐骑尸，着虎皮裙。 如无我瑜伽母，如是皆详述。 心莲日主种子字，智慧心中修智慧。 之后迎请现前供，智慧轮安住于
English
Hand gestures, Facial expressions, etc., are as before. It is said that even the black one can be perfectly accomplished. From this, white mother and others arise, with different colors. It is said that these are the races of that time. Therefore, the Bhagavan is white, not black. It is also said: "Immediately after the Vajra is perfected, all forms are perfected with excellence, with light equal to the color of the moon, contemplate Vajrasattva." This is the mandala of the goddess with limbs spoken immediately after, from which white mother and others arise. Āli first, selflessness mother. Āli second, vajra mother. Āli third, white mother. Fourth, water yogini. Fifth, vajra ḍākiṇī. Sixth, called Pukkasī. Seventh, the hermitage mother. Eighth, called the one with moles. Ninth, also a virgin. Again, five and two are white mothers. Eleventh, said to be the thief mother. Twelfth, said to be the corpse-raising mother. Thirteenth is Ghasmarī. Fourteenth is the earth-walking mother. Fifteenth is the sky-walking mother. The yogini is the seed itself. For a while, in the inner pulse wheel, five yoginis are definitely abiding. The pulse is Vajra Yama White, the water lord is the water yogini, the evil body is the Vajra Ḍākiṇī, and in the center is the selfless yogini. In the outer pulse wheel, in the direction of Vajra Mother and others, there are White Mother and others, Thief Mother and others, Corpse-raising Mother and others, and Ghasmarī, who are the yoginis of the directions. In the corners of the powerful ones and others, there are Pukkasī and others, Hermitage Mother and others, Caṇḍāla woman and others, and Virgin and others. The goddess has faces below and above, likewise the sky-walker and earth-walker. The color is black, the great fierce mother, the chief goddess of the mandala is the selfless mother. One face, red with three eyes, two hands with yellow hair. The left hand holds a skull cup khaṭvāṅga, the right hand holds a curved knife. Wheel ornaments, earrings, necklaces, bracelets, and belts are held. Half-lotus posture riding on a corpse, wearing a tiger skin lower garment. Like the selfless yogini, all is explained in detail. Heart lotus, sun lord, seed syllable. Wisdom in the heart, meditate on wisdom. Having done so, invite and offer manifest offerings. The wisdom wheel abides in