English
The clothes of ི་ were distributed. It means making a colorful skirt from rough cloth to cover the lower genitals. The ornament of the earth is: smearing the body with a lot of dust. The flower born from the tomb refers to the saying of throwing away the garland tied with the corpse and then tying them on the head. The rest is not written because the words are simple. Kalika is the Five Buddhas. Like this, etc., is the ultimate joy. The rest should be understood as appropriate. Explanation of Chapter Three is complete. Fourth, Explanation of the chapter on the meaning of the Mudra that summarizes all Tantras. Now explain the fourth chapter. This chapter tells about songs, dances and gestures, etc. Song and dance are both, dance is the best, and song should be sung. It means that the song should be sung in the form of Amitabha and the dance should be danced in the form of Heruka. The smell of garlic, etc., is a sign of attaining accomplishment. Garlic is a real thing. Camphor and other fragrances emanate. Similarly, the sound of the first sound, etc., Cheyang is called Ku. The signs of the Mudra are clearly stated in the Tantra. Those who do not understand cannot achieve accomplishment by practicing. It means that the five afflictions such as hatred, and practicing by mixing various lineages, is mixing with those of the same kind. For example, in the mantra to eliminate plague, it is like saying the mantra of plague. Whatever wisdom is the antidote to those afflictions, it is called that. Therefore, according to the Dharma, the five aggregates and the characteristics of the Dharma that conform to the Dharma, the complete purification of the five afflictions appears as the five lineages. For the consciousness of duality such as existence and non-existence, permanence and annihilation, the grasped and the grasper, hating and destroying, it is hatred, it is non-dual wisdom. Therefore, hatred is completely purified, Akshobhya is the selfless hatred Mudra. Like this, ignorance is the characteristic of being confused and unable to distinguish differences. Similarly, the wisdom of definitely understanding the Dharmadhatu, also because it recognizes that all dharmas are of one taste, it does not distinguish differences, because the nature is the same, so it exists like an object. Complete purification of ignorance is Vairochana, the tru
Chinese
或者说是金刚愚痴手印。要这样结合起来。嫉妒是不能忍受他人功德圆满，自己却希望拥有财富。这里是指为了利益众生，不依赖他人，只想自己独自成办佛的事业。事业的体性，嫉妒完全清净就是不空成就，实际上是郭里嫉妒手印。这是它的意思。贪欲是对任何事物都执着迷恋的体性。对一切有情成熟解脱生起贪恋，或者对真实的意义执着不放就是贪欲。那是贪欲完全清净的自性无量光佛。实际上是瓦日贪欲手印。这是它的意思。我慢是傲慢的自性，由于了悟自己与一切佛平等，我慢完全清净就是宝生佛。也就是，实际上是悭吝手持空行母。这是所说的意思。因此，不应依赖轮回境域中具有烦恼自性的贪欲等。这里是指通达法界完全清净等对治法，脱离了之前的自性，生起其他的证悟差别，就成了超越世间的法之门。比如，成就了毒咒，使毒药失去作用，服用毒药后生起了转变成药物的能力一样。是因此这样说的，否则这些都是轮回的因，没有不齐全的，而且是引向恶趣等的毒药。因为因和果颠倒错乱本身就是相违的。依靠这些不可能生起完全清净的智慧而成就佛果。因此，如果被无戏论的智慧力量所掌握，就像成就了毒咒一样，就成了原始的殊胜，否则就不是。这样，那些烦恼的对治，以及那些完全清净的五种智慧的自性，显现为五部的差别。因此，考虑到这些，一切佛都从贪欲中产生，同样也从愚痴和嗔恨中产生。
English
Or it is the Vajra Ignorance Mudra. It should be combined in this way. Jealousy is the inability to tolerate the perfection of others' merits, while desiring to possess wealth oneself. Here, it refers to the desire to accomplish the deeds of a Buddha alone, without relying on others, in order to benefit beings. The nature of action, jealousy completely purified, is Amoghasiddhi, actually the Gauri Jealousy Mudra. This is its meaning. Desire is the nature of clinging and attachment to anything. Attachment to the maturation and liberation of all sentient beings, or clinging to and not abandoning the true meaning, is desire. That is the nature of desire completely purified, Amitabha. Actually, it is the Vari Desire Mudra. This is its meaning. Pride is the nature of arrogance, and due to realizing oneself as equal to all Buddhas, pride completely purified is Ratnasambhava. That is, actually, the Dakini holding the hand of miserliness. This is what is said. Therefore, one should not rely on desire and so on, which are of the nature of afflictions in the realm of samsara. Here, it refers to the antidotes that comprehend the completely pure realm of Dharma, and having separated from the previous nature, the arising of other differences in realization becomes the gate of Dharma that transcends the world. For example, having accomplished a poison mantra, the power of the poison is eliminated, and by taking the poison, the ability to transform into medicine arises. It is said thus because otherwise, these are all complete causes of samsara, and are poisons that lead to the lower realms and so on. Because the reversal of cause and effect is contradictory in itself. It is impossible to generate completely pure wisdom and attain Buddhahood by relying on these. Therefore, if it is seized by the power of non-elaboration wisdom, like accomplishing a poison mantra, it becomes the primordial excellence, otherwise it is not. Thus, the antidotes to those afflictions, and the nature of those five completely pure wisdoms, appear as the distinctions of the five families. Therefore, considering these, all Buddhas arise from desire, and likewise arise from ignorance and hatred.