Chinese
是以种种形态舒展的方式而生起的。什么呢？就是自己的身体，也就是本有身体的光芒。凭什么而特别殊胜呢？遍布虚空界，虚空界的音声就是无我母的坛城。那是由它的自性所遍布，也是无二地舒展之义。摄集无二菩提，那是由瑜伽士所生起的。以世俗谛和胜义谛无有差别之性，嗔恨的自性会转变，因为执着二元所以是嗔恨。在那样的自性之身所在的，就称作那个，就是圆满生起。如果不是那样，就不会转变成舒展和摄集的自性。那又凭什么而殊胜呢？所说的是：青色和曙光相似的颜色。等等，青色是黑白。曙光是红色，所以青色和曙光是三个金刚。那也是因为阿（ཨ，梵文天城体：अ，a，无）无我，所以以这样的方式显现并且各自显现，因此是曙光之光。如何呢？以颜色，也就是那达二者的自性确定。曼珠咖红眼具备。所说的是，红色是贪着的特征，那也是一切显现，是名为身金刚之义。曼珠咖的意思是增长，所以是曼珠，那达二者也是语金刚。卡的音声是意金刚，所以是曼珠咖。如此，眼是智慧，那在谁那里存在，那就是具备那个。这指的是薄伽梵三眼者。头发黄色向上卷曲，睫毛等。所说的是，黄色是因为黄色。向上是朝上的缘故，黄色向上卷曲是太阳。头发的意思是：卡（ཀ，梵文天城体：क，ka，乐），它的主尊是自在，舍弃乐就不是那个，以这样的词语来说，是菩提心的自性之月。如此，具有月亮和太阳自性之路的，就是头发黄色向上卷曲睫毛。因此，五手印是镜子等五种智慧的自性，五如来之自性，以轮和耳环和项链和手镯和腰带所庄严的。
English
It arises in the manner of unfolding in various forms. What is it? It is one's own body, that is, the rays of the innate body. By what is it particularly superior? It pervades the sphere of space, and the sound of the sphere of space is the mandala of the mother of selflessness. That is to be pervaded by its own nature, and it also means unfolding in a non-dual way. Gathering the non-dual Bodhi, that is to be generated by the yogi. By the very nature of the non-difference between conventional truth and ultimate truth, the nature of hatred will transform, because clinging to duality is hatred. Wherever there is a body of such nature, it is called that, that is, it arises completely. If it is not so, it will not transform into the nature of unfolding and gathering. By what is that particularly superior? What is said is: a color similar to blue and dawn. And so on, blue is black and white. Dawn is red, so blue and dawn are the three vajras. That is also because of A (ཨ，梵文天城体：अ，a，无) selflessness, so it appears in this way and appears separately, therefore it is the light of dawn. How is it? By color, that is, the nature of the two Nadas is certain. Possessing Bandhuka red eyes. What is said is that red is the characteristic of attachment, and that is also all manifestation, which is the meaning of the body vajra. Bandhuka means to increase, so it is Bandhu, and both Nadas are also speech vajra. The sound of Ka is the mind vajra, so it is Bandhuka. Thus, the eye is wisdom, and whoever has it possesses that. This refers to the Bhagavan with three eyes only. Hair yellow, curled upwards, eyelashes, etc. What is said is that yellow is because of yellow. Upward is because it faces upwards, yellow curled upwards is the sun. The meaning of hair is: Ka (ཀ，梵文天城体：क，ka，乐), its main deity is the sovereign, abandoning pleasure is not that, in such words, it is the moon of the nature of Bodhicitta. Thus, whoever has the path of the nature of the moon and the sun is the hair yellow, curled upwards, eyelashes. Therefore, the five mudras are the nature of the five wisdoms such as the mirror, the nature of the five Tathagatas, adorned with wheels, earrings, necklaces, bracelets, and belts.
Chinese
是五种智慧的自性之义。如是宣说，轮、耳环、宝珠，手镯以及腰带，五佛皆为清净。此乃方便与智慧，身语意三者，四大成为五种智慧的清净之相，是金刚持之义。又是以何殊胜之处而宣说呢？ 说了“嗔目”这个词。嗔恨是所调伏的对境，以恶毒的对境和感官加持的烦恼、近烦恼和真实的妄想，这些都是所调伏的，因为将法界转变为极其清净的自性，所以是恶毒的。目是指观看的智慧。因为成为如此，所以是嗔目。或者，嗔恨是忿怒的自性，是世俗谛的自性。目是观看的智慧，是胜义谛。因为二者自性无别，所以是嗔目。八二年的方式是，八二是十六。年是年，即以菩提心之自性，八倍翻番为十六，此乃装束之方式，何者的自性存在于何者之上，则称彼为何者。此乃无有智慧坛城和誓言坛城的金刚持之义。如是之相宣说为：左有金刚颅器，左手亦持卡杖嘎。所谓左手，是五种智慧自性的菩提心之自性，是阿里的那达之自性的月亮。金刚颅器，金刚是菩提心。其颅器是，ka是安乐的智慧，因为运行所以是颅器。左手亦持卡杖嘎，是以智慧卡杖嘎之形象之语。无我母等十五空行母，以及玛类等十五分之自性，因此左手即是月亮。又，左手亦持卡杖嘎。所谓卡杖嘎，是已开示之义。其左手乃三金刚无别，哇是毗卢遮那佛身金刚。阿是那达语金刚。玛第五合摄是不动佛意金刚，因为不可分故。
English
It is the meaning of the nature of the five wisdoms. It is said that the wheel, earrings, jewels, bracelets and belts, the five Buddhas are all pure. This is the meaning of the Vajradhara, in which the four great elements of method and wisdom, body, speech and mind, become the pure aspect of the five wisdoms. Moreover, what is the special distinction that is spoken of? The word "wrathful eye" is mentioned. Hatred is the object to be subdued. The afflictions, near afflictions, and true delusions blessed by the poisonous object and senses are all to be subdued, because they transform the realm of reality into a completely pure nature, therefore it is poisonous. Eye means the wisdom of seeing. Because it has become so, it is a wrathful eye. Alternatively, hatred is the nature of anger, the nature of conventional truth. Eye is the wisdom of seeing, the ultimate truth. Because the two natures are inseparable, it is a wrathful eye. The way of eight twos is that eight twos are sixteen. Year is year, that is, with the nature of bodhicitta, eight doubled become sixteen, this is the way of adornment, whatever nature exists on whatever, that is called what it is. This is the meaning of the Vajradhara without the wisdom mandala and the samaya mandala. Such signs are declared as: on the left is a vajra skull cup, and the left hand also holds a khatvanga. The left hand is the nature of bodhicitta, the nature of the five wisdoms, the moon of the nature of Ali's Nada. Vajra skull cup, vajra is bodhicitta. Its skull cup is, ka is the wisdom of bliss, because it moves, it is a skull cup. The left hand also holds a khatvanga, with the words of the image of the wisdom khatvanga. The nature of the fifteen dakinis such as the selfless mother, and the fifteen parts such as Male, therefore the left hand is the moon. Again, the left hand also holds a khatvanga. The so-called khatvanga is the meaning that has been revealed. Its left hand is the three vajras inseparable, wa is the body vajra of Vairochana. A is the speech vajra of Nada. Ma, the fifth aggregation, is the mind vajra of Akshobhya, because it is indivisible.
Tibetan
ཡས་ན་རྡོ་རྗེ་ནག་པོ་ཉིད། །ཅེས་པ་ནི་གཡས་ནི་ཉི་མའོ། །རྡོ་རྗེ་ནག་པོ་ཞེས་པ་ནི་ནག་པོས་བསྲབས་པའི་ཕྱིར་རྡོ་རྗེ་སྟེ། མི་ཕྱེད་པའི་ཕྱིར་རྡོ་རྗེ་ནག་པོ་ཡིན་པས། གཡས་དང་གཡོན་པ་དག་ཐབས་དང་ཤེས་རབ་དག་གི་ཡི་གེ་ཧཱུཾ་ངོ༌། །གང་གསུངས་པ། ཡི་གེ་ལས་བྱུང་གོང་བུ་ལ། །ཧཱུཾ་ཕཊ་རྣམ་པ་འདོད་མི་བྱ། །ཞེས་བྱ་བའི་ཚིག་གིས་ཏེ། ཡི་གེ་ཧཱུཾ་ཉིད་ཐབས་དང་ཤེས་རབ་ཀྱི་ས་བོན་ནོ། །དེ་བས་ན་ཡི་གེ་ཕཊ་ཀྱི་ཁྱད་པར་དུ་བྱེད་པ་མི་བཞེད་པ་ཁོ་ན་ཡིན་ནོ། །འདི་གཉིས་ཐ་མི་དད་པ་གང་བརྗོད་པའི་བདག་ཉིད་ནཱ་དའི་རང་བཞིན་ཞེས་བྱ་བའི་དོན་ཏོ། །དེ་ཉིད་གསུངས་པ། རྣལ་འབྱོར་མ་བརྒྱད་ཡོངས་བསྐོར་ནས། དུར་ཁྲོད་དུ་ནི་མགོན་པོ་རོལ། །ཞེས་པ་ནི། དུར་ཁྲོད་ཀྱི་སྒྲ་ནི་དོན་གསལ་པོར་བཅོམ་ལྡན་འདས་ཉིད་ཀྱིས་ཕྱེད་དེ། དབུགས་རྒྱུ་ཞེས་པ་ནི། ཨཱ་ལི་ཀཱ་ལི་ནཱ་དའི་བདག་ཉིད་དེས་དབུགས་འབྱུང་རྡུབ་བྱེད་པའོ། །རིགས་པ་འདིས་གཉི་ག་ཐ་མི་དད་པའི་རྣལ་འབྱོར་ནི་དུར་ཁྲོད་ཅེས་མངོན་པར་བརྗོད་དོ། །འདིར་རོལ་པ་ནི་སྤྲོ་བའི་ཚུལ་གྱིས་བཞུགས་པའོ། །རྣལ་འབྱོར་མ་བརྒྱད་ཡོངས་བསྐོར་ནས། །ཞེས་པ་ནི། ཁྱབ་པར་བྱ་བ་དང་ཁྱབ་པར་བྱེད་པའི་ཚུལ་གྱིས་གནས་པ་ཡིན་ནོ། །དེ་ཉིད་མགོན་པོ་སྟེ་འཇིག་རྟེན་གསུམ་གྱི་བླ་མ་ཞེས་པའི་དོན་ཏོ། །དེ་ལྟར་ཐབས་དང་ཤེས་རབ་ཐ་མི་དད་པ་ཉིད་ཀྱི་ཕྱག་གཉིས་པ་བསྟན་པ་དེ་ཉིད་རྡོ་རྗེ་འཆང་ངོ༌། །ཕྱག་བཞི་པ་ཇི་ལྟར་ཞེ་ན། བདུད་བཞི་ལས་ རྣམ་པར་རྒྱལ་བ་རྣམ་པར་དག་པ་སྟེ་ཞེས་པ་ལ། བདུད་བཞི་ལ་ཕུང་པོའི་བདུད་གཟུགས་ལ་སོགས་པ་ཕུང་པོ་ལྔའི་བདག་ཉིད་དོ། །ཉོན་མོངས་པའི་བདུད་ནི་ཉོན་མོངས་པ་དང༌། ཡུལ་དང་དབང་པོ་རྣམས་ལ་གཟུང་བ་དང་འཛིན་པའི་མངོན་པར་ཞེན་པ་འཇུག་པ་ཡིན་པས་ཉོན་མོངས་པ་དང་ཉེ་བའི་ཉོན་མོངས་པ་དང༌། ཀུན་དུ་རྟོག་པའི་རང་བཞིན་ནོ། །ལྷའི་བུའི་བདུད་ནི། ལྷ་ནི་མཛེས་པར་རོལ་པས་ན་ལྷ་སྟེ་རྣམ་པར་ཤེས་པའོ། །དེའི་བུ་ནི་ཡུལ་དང་དབང་པོ་རྣམས་ནི་དེ་བསྐྱེད་པའི་ཕྱིར་ལྷའི་བུ་སྟེ་ཡུལ་དང་དབང་པོ་དང་རྣམ་པར་ཤེས་པའོ། །འཆི་བདག་གི་བདུད་ནི་འཆི་བདག་གི་གཤིན་རྗེ་འཇིག་པའོ། །ཡུལ་དང་དབང་པོ་དང་རྣམ་པར་རིག་བྱེད་རྣམས་ཀྱིས་བསྐྱེད་པའི་བདེ་བ་ལ་སོགས་པའི་རྣམ་པར་ཉམས་སུ་མྱོང་བ་དེ་ཡང་ཡུལ་དང་དབང་པོ་དང་རྣམ་པར་རིག་བྱེད་འགོག་པའི་རང་བཞིན་ཡང་ཆགས་པའི་མཚན་ཉིད་ཡིན་པའི་ཕྱིར་བདུད་ཉིད་དོ། །དེ་ལྟར་བདུད་བཞི་པོ་དེ
Chinese
右为黑金刚。 所谓“右”即是太阳。 所谓“黑金刚”是因为被黑色所调伏，所以是金刚，因为不可分割所以是黑金刚。 右和左是方便和智慧的种子字 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 如所说： 从字所生之莲苞， 吽 啪（藏文：ཧཱུྃ་ ཕཊ，梵文天城体：हुं फट्，梵文罗马拟音：hūṃ phaṭ，汉语字面意思：吽 啪）之相不应欲。 以这句词来说，字吽本身就是方便和智慧的种子。 因此，不应想字啪的差别。 这二者无有差别，所说之自性即是那达的自性之义。 如其所说： 八瑜伽母遍围绕， 尸林之中主尊乐。 所谓尸林之语，其义明了，世尊自己已经解释了。 所谓气息运行，即是阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）哩 嘎 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）哩 那达的自性，由此气息出入。 以此道理，二者无别的瑜伽就是尸林之意。 此处之乐，是以欢喜之态而安住。 所谓八瑜伽母遍围绕，即是以能遍和所遍之态而安住。 彼即是怙主，是三界之主之义。 如此，方便和智慧无别，即是所示现之第二手，彼即是金刚持。 如何是四手呢？ 从四魔之中， 获得胜利，完全清净，即是说，四魔即是蕴魔，色等五蕴的自性。 烦恼魔即是烦恼，以及对于境和根的取和舍的显现执着，是烦恼和近烦恼，以及遍计的自性。 天子魔即是，天以美妙而嬉戏，所以是天，即是识。 他的儿子即是境和根，因为是彼所生，所以是天子，即是境和根以及识。 死主魔即是死主的阎罗王之摧毁。 以境和根以及识所生的乐等之感受，也是境和根以及识之灭尽的自性，也是贪着的相，所以是魔。 如此这四魔，
English
The right is the Black Vajra. The so-called "right" is the sun. The so-called "Black Vajra" is because it is subdued by blackness, so it is the Vajra, because it is indivisible, so it is the Black Vajra. Right and left are the seed syllables of skillful means and wisdom, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). As it is said: From the lotus bud born from the letter, The aspect of Hūṃ Phaṭ (藏文：ཧཱུྃ་ ཕཊ，梵文天城体：हुं फट्，梵文罗马拟音：hūṃ phaṭ，汉语字面意思：吽 啪) should not be desired. With these words, the letter Hūṃ itself is the seed of skillful means and wisdom. Therefore, one should not think of the difference of the letter Phaṭ. These two are inseparable, the nature of what is said is the nature of Nāda. As it is said: The eight yoginis completely surround, In the charnel ground, the protector rejoices. The word charnel ground, its meaning is clear, the Blessed One himself has already explained it. The so-called breath movement is the nature of Āli (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Kāli (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Nāda, from which the breath comes and goes. With this reasoning, the yoga of the two being inseparable is expressed as the charnel ground. Here, the joy is abiding in a joyful manner. The so-called eight yoginis completely surround, which means abiding in the manner of pervading and being pervaded. That is the Protector, the lord of the three realms. Thus, the inseparability of skillful means and wisdom is the second hand that is shown, that is Vajradhara. How are the four hands? From the four māras, Having gained victory, completely pure, that is to say, the four māras are the skandha māra, the nature of the five skandhas such as form. The klesha māra is the kleshas, and the manifest attachment to taking and abandoning objects and faculties, it is the nature of kleshas and near kleshas, and conceptualization. The deva-putra māra is, the deva plays beautifully, so it is deva, which is consciousness. His son is the objects and faculties, because they are born from him, so it is the deva-putra, which is the objects and faculties and consciousness. The mṛtyu-māra is the destruction of the Yama, the lord of death. The experience of pleasure and so on, which is born from objects and faculties and consciousness, is also the nature of the cessation of objects and faculties and consciousness, and it is also the characteristic of attachment, so it is a māra. Thus, these four māras,