English
One should act according to its own nature. With the words, "Accomplished by joy and bliss." The instruction is to place the mantra in the union. This is established through the yoga of perfect union, with the realization of non-duality. As for "filling with the milk of a black cow," the black cow is the inseparability of skillful means and wisdom. The milk is bodhicitta, and filling it means drinking to satisfaction. As for "entwining with the thread tied by a black maiden," the term "black maiden" refers to the wisdom that is the nature of wisdom and skillful means. The thread she ties is the unbroken continuity. Entwining with it means meditating. As for "making a pool in the direction of the wind and placing it in the boundless," the direction of the wind is the nāda (Sanskrit: नाद, sound) of the nature of wind. The boundless is Vajrasattva. The pool is the Great Seal (Mahāmudrā). Having made and placed it, it should be established indivisibly, with the mudrā of that pool. The edge is near to it. As for "the mandala should be erected," it should be generated, and that is the nature of joy. Black is Akshobhya. White is Vairocana. Yellow is Ratnasambhava. Green is Amoghasiddhi. The sixth blue one is Vajradhara. This is also in the manner of colored powders; the colored powders are Vajra Dakini. As for "the mandala is erected with these colored powders," Vajradhara, who possesses the nature of all Tathāgatas, should be generated. Other actions are spoken of: the charcoal of the charnel ground, with this reasoning called "exhalation," the charnel ground is explicitly stated. Thus it is. The nāda (Sanskrit: नाद, sound) of union is Aṃ (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, literal Chinese meaning: ཨཾ). By its nature, sound is revealed. Then black is Akshobhya. With the ashes of a man's bones, the man is the Vajra Body. His bones are in an indivisible manner. How is it? It is ash, in the manner of minute particles. White is Vairocana. As for "with Ldong ros," it is entering into Amitābha through union. Yellow is Ratnasambhava. The brick of the charnel ground: the charnel ground is the nāda (Sanskrit: नाद, sound) of the nature of union, because of desire and because of pervasiveness. What is it? It is with bliss, which is the characteristic of attachment.
Chinese
红色是无量光。盗女的叶子和，男人的骨灰等，指的是人骨和盗女所生的方便。骨头是智慧。用酥油沐浴身体，即融入。还有，叶子是智慧。以身体的自性之相显现。绿色是不空成就。此处二者的词语是，人的骨头是方便和智慧无二无别的金刚身。尸陀林是阿阿里嘎里，即语金刚。煤炭是意金刚。每一个也都融入五种智慧。蓝色是金刚持，这是二者的词语。尸陀林的线缝合，指的是，阿阿里嘎里的中央，线绳是阿瓦都提。由此在脉的脉上缝合。三肘的坛城是十五的自性。其中央指的是其方位。无边镇压指的是一切形象的自性。书写喜金刚，指的是，令人欢笑之义。以何殊胜呢？八面，四足，以十六手装饰，二十四眼广大，指的是，八位天女的清净是八面。四喜的清净是四足。与金刚萨埵平等性，以及，五如来清净是六。十是五根和五境的清净，因此是十六手。二十四眼广大指的是，十地处和近处等。处和近处等八，以及，刹土和近处等十六，这些的清净。如是成为喜金刚。以三界供养。念诵真言指的是，以智慧为先。以何因知晓呢？以内的不调顺之心，内是世俗谛的自性。以不调顺之心，是胜义谛。二者不做区分之义。在寂静处指的是，在远离人群的地方。嗡 嘎达嘎达，固度固度，玛萨玛萨，嘎达嘎达，郭达亚郭达亚，阿难达秀巴嘎拉亚纳嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。
English
Red is Amitabha. The leaves of a thief woman, and the ashes of a man's bones, etc., refer to the method of human bones and the birth of a thief woman. Bones are wisdom. Bathing the body with ghee, that is, merging. Also, leaves are wisdom. Manifesting as the nature of the body. Green is Amoghasiddhi. Here, the words of the two are, human bones are the indivisible Vajra body of method and wisdom. The charnel ground is A-li-ka-li, which is the speech Vajra. Coal is the mind Vajra. Each one also merges into the five wisdoms. Blue is Vajradhara, this is the word of the two. The thread of the charnel ground is sewn, referring to, in the center of A-li-ka-li, the thread is Avadhuti. Thus, it is sewn on the pulse of the pulse. The three-cubit mandala is the nature of fifteen. Its center refers to its direction. Boundless suppression refers to the nature of all forms. Writing Hevajra refers to the meaning of making people laugh. How is it superior? Eight faces, four legs, adorned with sixteen hands, twenty-four eyes are vast, referring to, the purity of the eight goddesses is eight faces. The purity of the four joys is four legs. Equality with Vajrasattva, and, the purity of the five Tathagatas is six. Ten is the purity of the five senses and the five objects, therefore it is sixteen hands. Twenty-four eyes are vast, referring to, the ten grounds, places and nearby places, etc. Places and nearby places, etc. eight, and, pure lands and nearby pure lands, etc. sixteen, the purity of these. Thus, it becomes Hevajra. Offerings are made with the three realms. Reciting mantras refers to, taking wisdom as the first. How is it known by what cause? With the unruly mind within, the inner is the nature of conventional truth. With the unruly mind, it is ultimate truth. The meaning of not distinguishing between the two. In a secluded place refers to, in a place far from people. Om Ghata Ghata, Ghutu Ghutu, Masa Masa, Ghata Ghata, Ghotaya Ghotaya, Ananta Shobha Karaya Naga (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning).
Chinese
阿地巴达耶，嘿嘿，如如嘎萨布达巴达拉，纳嘎纳嘎尔夏亚。嘎尔扎亚，达尔扎亚，普这八个，吽吽吽，啪啪，梭哈。嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）是指金刚三者无别。嘎达嘎达等是指，方便和智慧二者变化为四四，因此是十六空性。郭达亚郭达亚是指金刚三者二倍为六，第六是金刚持。阿难达秀巴嘎拉亚是包含三界的自性之身，无边是金刚持。其中秀巴是不动。其中嘎拉亚，嘎是方便。拉是无我母。二者无别的自性智慧。其中纳嘎地巴达是，纳嘎是指如来们，比他们更殊胜地成为主要或主宰而安住，因此是纳地巴达。其中无我母和白母二者无差别。嘿嘿是指，舍弃因等，因为远离因，所以是嘿嘿二者。如如是指，字母如远离集合，远离分别的分别。嘎是不安住于任何处，因此是其加持。萨布达巴达拉嘎当是指，萨布达是指第六金刚持，进入五种智慧。巴达拉嘎当是指五蕴和四大成熟，以哇的音声是白衣母，火界。阿嘎尔夏亚是指，通过摄集，成为菩提心的自性。瓦尔夏亚，嘎尔扎亚，达尔扎亚是指，以移动和摄集的次第，通达无二的自性的金刚持之义。其中普八个，是通过方便和智慧的清净，成为十六空性的清净之义。吽吽吽，啪啪，梭哈，其中吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是指四刹那无别。啪啪也是四刹那不可分。梭（藏文：སྭ，梵文天城体：स्व，梵文罗马拟音：sva，汉语字面意思：梭）是金刚三者。哈（藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）是方便和智慧无别。是具有一切形象之殊胜的空性自性的降雨之义。如果不下雨，那时念诵此咒语，念诵是指，此咒语是以此智慧颠倒念诵，就会变成智慧本身。
English
Ādi-patiye he he ru ru ka sapta pātāla nāga nākarṣaya. Garjaya tarjaya phu these eight, hūṃ hūṃ hūṃ phaṭ phaṭ svāhā. Oṃ (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: om, Literal Chinese meaning: Om) refers to the indivisibility of the three vajras. Ghaṭa ghaṭa and so on, means that the two, method and wisdom, transform into four and four, therefore it is the sixteen emptinesses. Ghoṭaya ghoṭaya means that the three vajras doubled become six, the sixth is Vajradhara. Ananta śobha karāya is the body of the nature that encompasses the three realms, infinite is Vajradhara. Among them, śobha is immovable. Among them, karāya, ka is method. Ra is the selflessness mother. The inseparable self-nature wisdom of the two. Among them, nāga-dhipati is, nāga refers to the Tathāgatas, residing as the main or lord, more superior than them, therefore it is nāga-dhipati. Among them, the selflessness mother and the white mother are indistinguishable. He he means, abandoning causes and so on, because of being separated from causes, therefore it is he he two. Ru ru means, the letter ru is separated from the collection, separated from the discrimination of discrimination. Ka does not abide anywhere, therefore it is its blessing. Sapta pātāla gatāṃ means, sapta refers to the sixth Vajradhara, entering into the five wisdoms. Pātāla gatāṃ means the five aggregates and the four elements are ripe, with the sound of va is the white-clad mother, the fire element. Ākarṣaya means, through gathering, becoming the nature of the mind of enlightenment. Varṣaya, garjaya, tarjaya means, the meaning of the Vajradhara of the nature of realizing non-duality through the order of moving and gathering. Among them, phu eight, is the meaning of the purity of the sixteen emptinesses through the purity of method and wisdom. Hūṃ hūṃ hūṃ phaṭ phaṭ svāhā, among them, hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) refers to the four moments being inseparable. Phaṭ phaṭ is also the four moments being indivisible. Sva (Tibetan: སྭ, Devanagari: स्व, Romanized Sanskrit: sva, Literal Chinese meaning: Sva) is the three vajras. Hā (Tibetan: ཧཱ, Devanagari: हा, Romanized Sanskrit: hā, Literal Chinese meaning: Hā) is the inseparability of method and wisdom. It is the meaning of the rain of the nature of emptiness that possesses the excellence of all forms. If it does not rain, then recite this mantra at that time, reciting means, this mantra is recited in reverse with this wisdom, it will become wisdom itself.
Chinese
此智慧亦是降雨。无事以有事之门安立，是颠倒之咒语念诵。事亦如前所示。若不降雨，则头破裂，此之义是：若不降雨，若菩提心未摄持，则头破裂是，显现为金刚持。阿惹嘎之垛巴如穗，阿无我母。匝之声是第二品类之自性之第三极喜。彼亦以布装饰，与无我母相拥。嘎俱生之自性。彼之穗是于种种之形中舒展之相，是舒展与收摄之自性之金刚持。降雨之部分。说云驱散云朵，此处倾泻，是驱散云朵，是灌顶。菩提心生起，彼以无垢之自性即是三身与智慧。 驱散是舒展。说云是显现。此乃显示此语：二谛无别即是二谛。于尸林之布上近住，尸林是阿黎嘎黎。彼亦布是互相遮止之故。于彼近住是，以周遍与周遍之方式所住之处。咒语念诵是显现智慧，即是彼智慧。嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）惹（藏文：ཪྻ，梵文天城体：आर्य，梵文罗马拟音：ārya，汉语字面意思：圣）斯玛（藏文：སྨ，梵文天城体：स्म，梵文罗马拟音：sma，汉语字面意思：忆念）萨（藏文：སཱ，梵文天城体：सा，梵文罗马拟音：sā，汉语字面意思：彼）纳（藏文：ན，梵文天城体：न，梵文罗马拟音：na，汉语字面意思：不）布日（藏文：པྲི，梵文天城体：प्रि，梵文罗马拟音：pri，汉语字面意思：喜悦）雅（藏文：ཡཱ，梵文天城体：या，梵文罗马拟音：yā，汉语字面意思：去）雅（藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：去）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）帕（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）梭哈（藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）！嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）是金刚三无别。阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）是金刚，是色蕴遍照如来与身金刚。惹是无我母色金刚。雅是明妃，是风之自性故，是语金刚，是金刚明妃。彼即是斯玛萨纳，与那达二者无别之故。布日雅是金刚持。彼亦此智慧即是此智慧。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）帕（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）是彼无二。梭哈（藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）中，梭是金刚三。哈是方便与智慧无别，是已逝之义。驱散云朵之仪轨是显示舒展与收摄。现在是二者收摄说
English
This wisdom is also raining. Establishing the absence of action through the door of action is reciting the mantra of reversal. The action is as previously shown. If it does not rain, the head will split open, the meaning of this is: if it does not rain, if the mind of enlightenment is not gathered, then the head splitting open is, it becomes clear as Vajradhara. The heap of Araka is like a spike, A is the mother of no-self. The sound of Dza is the third of the nature of the second category, extreme joy. That is also decorated with cloth, embracing the mother of no-self. Ka is the nature of being born together. Its spike is the aspect of spreading into various forms, it is the Vajradhara of the nature of spreading and gathering. The part of raining. It is said to dispel the clouds, here pouring is dispelling the clouds, it is empowerment. The arising of the mind of enlightenment, that with its stainless nature is the three bodies and wisdom. Dispelling is spreading. Saying is making clear. This shows this saying: the two truths being inseparable are the two truths. Dwelling near the cloth of the charnel ground, the charnel ground is Ali Kali. That cloth is for the sake of mutually obstructing. Dwelling near that is, dwelling in the manner of pervading and being pervaded. Mantra recitation is manifesting wisdom, that is that wisdom. Om（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om）, Arya（藏文：ཨཱཪྻ，梵文天城体：आर्य，梵文罗马拟音：ārya，汉语字面意思：Noble）Smasana（藏文：སྨ་སཱ་ན，梵文天城体：स्मशान，梵文罗马拟音：śmaśāna，汉语字面意思：Cremation Ground）Priyaya（藏文：པྲི་ཡཱ་ཡ，梵文天城体：प्रियाय，梵文罗马拟音：priyāya，汉语字面意思：Beloved）Hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum）Hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum）Hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum）Phat（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Phat）Svaha（藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：Svaha）! Om（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om） is the three vajras inseparable. A（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：A） is Vajra, is the Form Aggregate Vairochana and the Body Vajra. Ra is the Mother of No-Self, the Form Vajra. Ya is the consort, is the nature of wind, therefore it is the Speech Vajra, it is the Vajra Consort. That is Smasana, because it is inseparable from those two Nadas. Priya is Vajradhara. That also this wisdom is this wisdom itself. Hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum） Phat（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Phat） is that which is inseparable. In Svaha（藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：Svaha）, Sva is the three vajras. Ha is the inseparability of method and wisdom, it is the meaning of gone. The ritual of dispelling clouds is showing spreading and gathering. Now it is said that both are gathering.