Chinese
没有的。 因此说了“牲畜”，所谓“那”是要成就的。 “在第八天的部分”，意思是，在第七天过去之后。 “风的处所”是风的处所，因为叫做萨班。 或者，因为这能推动，所以是风处。 “成就四”是指圆形。 “具有月光的所成”是，在中央思索由成就者融入。 ༄། །意思是，在上面放置要成就的事物。 “如果经常修习此”，意思是，如果在滴甘露的梵穴之上，修习六个月或一年，就会如所说的那样。 “与红色月亮一起”，其中，“红色”是指安住于受用圆满轮的字，嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）。 月亮是指安住于大乐轮的字，吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）。 “一起念诵”，意思是，嗡的光芒到达头部，融化不坏明点。 “恒常变成甘露之流”，意思是，观想由此产生的甘露之流充满整个身体。 或者，“阿汝那”是指黎明，是安住于化身轮的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。 “与月亮一起”是指用月牙和明点装饰。 “俱生”是指法轮的字，吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 “念诵”是指互相的光芒催动。 或者，观想化身轮和法轮交合为一。 “甘露之流”已经说过了。 “如自在的武器”是指如金刚的形状。 “七风的主”，意思是，七风是持命风、上行风、下行风、与火同住风、特殊住风、天施、胜弓。 “处所”是指种子。 “依于四种相”，意思是，在口、鼻、耳、眼之中。 “风所周遍”，意思是，风所抬举。 “二字”是指扬（藏文：ཡཾ，梵文天城体：यँ，梵文罗马拟音：yaṃ，汉语字面意思：扬）和让（藏文：རཾ，梵文天城体：रँ，梵文罗马拟音：raṃ，汉语字面意思：让）。 “朗（藏文：ལཾ，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：朗）”是指地，意思是，地的种子。 因此说了，“执持”。ྱ་བ་即是生起之义。名为“金刚自在”者，乃是大自在天之坛城以杵印之。名为“第四”者，从“亚”数起的第四个字，即是“瓦”。以那两个字宣说了消除毒害之业。名为“项饰”等等，名为“具余”者，乃是龙王具余之 ༄། །形相，于彼观想自身。名为“彼”等等，于彼如是观想的二目中，白色“伊”字降下甘露之流，观想其发出五种光芒。所要修持的也如是观想，从上方降下“瓦”之水流，并以“伊”之水流充满身体内部。为了如是开示，说了“自在”等等。名为“双重坛城”者，乃是大自在天和水之坛城。名为“如是”者，如前所说。名为“妇女自在”者，乃是般若波罗蜜多，彼即是左旋。围绕者，乃是与其一同进入的天女之身。再三者，乃是反复观想。名为“四主母乃四种”者，四主母乃是死主坚固母等四瑜伽母。名为“四种”者，彼等乃是嗡、夏、喀、萨、哈。如是宣说，名为“风等”等等，风即是夏。火即是喀。甘露即是萨。精髓即是哈。身体从火中生，即是从夏中生起。上下以瓦装饰，即是夏的头部和尾部像瓦的缘故。坚固母之幻轮，名为坚固母者，乃是死主坚固母。幻轮乃是彼心间的字夏。如是宣说了夏之业后，为了开示喀之业，说了死主使者等等，容易理解。宣说了暖热部第三字之业，说了死主利齿等等，彼等也容易理解。第四之宣说，与明点相连等等，与哈相连者，乃是半月。由此则变为ཧཾ་（藏文，梵文天城体，梵文罗马拟音，ham，汉语字面意思：吽）。于谁之舌上呢？
English
Without. Therefore, it is said, "Cattle," meaning "that" is to be accomplished. "In the part of the eighth day," it means after the seventh day has passed. "The place of wind" is the place of wind, because it is called Saban. Or, because it moves, it is the place of wind. "Accomplishment Four" refers to roundness. "The accomplishable with moonlight" is to contemplate the absorption by the accomplisher in the center. ༄། །means, placing the object to be accomplished on top of the . "If one always meditates on this," it means that if one meditates for six months or a year on the crown of the head where nectar drips, it will become as described. "With the red moon," where "red" refers to the letter residing in the Sambhogakaya chakra, Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡). The moon refers to the letter residing in the Mahasukha chakra, Hum (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽). "Reciting together," it means that the rays of Om go to the head and melt the indestructible bindu. "Always becomes like a stream of nectar," it means to contemplate that the stream of nectar arising from it fills the entire body. Or, "Aruna" refers to dawn, which is the A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) residing in the Nirmanakaya chakra. "With the moon" refers to being adorned with a crescent moon and bindu. "Co-born" refers to the letter of the Dharmachakra, Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). "Recitation" refers to the mutual stimulation of light. Or, contemplate the union of the Nirmanakaya and Dharmachakra as one. "Stream of nectar" has already been explained. "Like the weapon of power" refers to being like the shape of a vajra. "The chief of the seven winds," it means that the seven winds are the life-sustaining wind, the upward-moving wind, the downward-clearing wind, the wind that dwells with fire, the particularly dwelling wind, the divine gift, and the victorious bow. "Place" refers to the seed. "Relying on four aspects," it means in the mouth, nose, ears, and eyes. "Encircled by the wind," it means lifted by the wind. "Two letters" refer to Yam (藏文：ཡཾ，梵文天城体：यँ，梵文罗马拟音：yaṃ，汉语字面意思：扬) and Ram (藏文：རཾ，梵文天城体：रँ，梵文罗马拟音：raṃ，汉语字面意思：让). "Lam (藏文：ལཾ，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：朗) " refers to earth, meaning the seed of earth. Therefore, it is said, "Holding."
English
Kya-ba means to generate. That which is called "Vangpo Dorje Zimpa" is that the mandala of the Great Powerful One is marked with a vajra. That which is called "fourth" is the fourth letter counting from Ya, which is Va. By those two letters, the work of eliminating poison is spoken. That which is called "necklace" etc., that which is called "possessing remainder" is the form of the Naga King possessing remainder. ༄། །There, contemplate oneself. That which is called "that" etc., in the two eyes of oneself who has contemplated in that way, the white letter I descends a stream of nectar, contemplate it blazing with five kinds of rays. What is to be accomplished is also contemplated in that way, from above, let the stream of Va descend, and let the stream of I fill the inside of the body. In order to show it in that way, it is said "Vangpo" etc. That which is called "double mandala" is the mandala of the Great Powerful One and water. That which is called "in that way" is as previously explained. That which is called "female powerful one" is Prajnaparamita, that itself is the left. Surrounding is the form of the deity who enters together with it. Again and again is contemplating again and again. That which is called "four chief mothers are four kinds," the four chief mothers are the four yoginis such as Shinje Tentenma. That which is called "four kinds" is that they are Om, Sha, Kha, Sa, Ha. As it is said, that which is called "wind etc." is that wind is Sha. Fire is Kha. Nectar is Sa. Essence is Ha. The body is born from fire, that is, it arises from Sha. Above and below, it is adorned with Va, that is, because the head and tail of Sha are like Va. The magic wheel of Tentenma, that which is called Tentenma is Shinje Tentenma. The magic wheel is the letter Sha in her heart. Having explained the work of Sha in that way, in order to show the work of Kha, it is said Shinje Ponya etc., it is easy to understand. Having explained the work of the third letter of the heat group, it is said Shinje Chewa etc., those are also easy to understand. The explanation of the fourth, connected with Bindu etc., that which is connected with Ha is the half moon. By that it becomes ཧཾ་（藏文，梵文天城体，梵文罗马拟音，ham，汉语字面意思：吽）. On whose tongue?
Chinese
关于呀字，在舌头变成金刚杵的里面。如果观想，就会变得像木星一样。名为像木星一样悦耳，并且会成为善知识。像那样，地和地边际的，名为从那里是月亮盈亏。边际是哈字，表示带有明点和月亮的哈字。稍微发青是极大的恐怖。名为阎魔摧毁者。水牛和马等的，观想所有幻轮的结合。名为，所有是指分类的作用。在那里，水牛和马所处的吽字的幻轮应当结合。名为五个字是哈字，因为是五部如来的自性。或者从哇字到哈字为止的五个字。无头并以明点庄严，名为，没有头部的吽字口朝下看，安住在广大的安乐轮上。能遍及所遍及，名为，行于所有脉和所有界中。空和极为空，以及大空性，名为，因为能使三界成为空性之自性。或者为了降下喜悦的智慧于三轮之位置。所说关于字母恰字的作用，从无头等开始。名为无头之字母恰，与应当观想于喉咙之路有关联。喉咙之路是顶门。名为具有明点的结合，字母恰，是火焰燃烧之形象的鼻孔之路，应当观想于两个鼻孔中。彼者所说，应当观想进入线条。名为，线条又是如何呢？线条像灯焰之顶端，从恰字的明点中火焰燃烧。观想具有四轮之光芒。名为，是四种结合，如大自在等的放光。恒常喉咙是洞穴而住。名为，与火焰燃烧一起在梵穴之间燃烧。顶端增长将会见到。名为，顶端是过去等的份。增长是无余。见到是具有大神通。前往他人之城市等随欲而行。名为，前往他人之城市是，进入他人之身体。欲望是名为知道自己的行为。
English
Regarding the Ya syllable, it is within the tongue transformed into a vajra. If contemplated, it will become like the planet Jupiter. It is called being as pleasing as Jupiter, and one will become a virtuous friend. Like that, of the earth and the edge of the earth, it is said that from there comes the waxing and waning of the moon. The edge is the Ha syllable, indicating the Ha syllable with bindu and moon. Slightly bluish is the great terror. It is called Yama Destroyer. Of buffalo and horses, contemplate all the union of the magic wheels. It is said that all refers to the function of classification. There, the Hum syllable's magic wheel residing in the buffalo and horse should be joined. The five syllables are called the Ha syllable, because it is the nature of the five Tathagatas. Or the five syllables from Va to the end of Ha. Headless and adorned with bindu, it is said that the headless Hum syllable looks downward, residing on the great bliss wheel. That which pervades and that which is pervaded, it is said, goes to all the nadis and all the elements. Emptiness and utterly empty, and great emptiness, it is said, is because it makes the three realms the nature of emptiness. Or in order to descend the wisdom of joy into the place of the three wheels. The function of the letter Ksha is spoken, starting from headless, etc. The letter Ksham, which is called headless, is related to what should be contemplated on the path of the throat. The path of the throat is the door of the crown. The union with bindu is called the letter Ksha, the path of the nostrils in the form of burning fire, should be contemplated in the two nostrils. That which is said, one should contemplate entering the lines. It is said, what are the lines like? The lines are like the tip of a lamp flame, fire burning from the bindu of Ksham. Contemplate the radiance of the four mandalas. It is said that it is the radiance of the four unions, such as the great powerful one. Always the throat dwells as a cave. It is said, burning with flames between the Brahma hole. The tip will grow and be seen. It is said that the tip is the part of the past, etc. Growing is without remainder. Seeing is having great clairvoyance. Going to another's city, etc., going as desired. It is said that going to another's city is entering another's body. Desire is called knowing one's own actions.
Chinese
如同字母“ ક્ષ ”与四种结合方式相连，从而显示了一切事业的本性一样。为了显示所有部类的字母都是一切事业的本性，所以提到了“每一个”等。偈颂说：字母部类各各的，字母各自也不同，每一个也都有四种结合。这说明了所有八个部类都具有四种形态。如同将一与四结合一样，就像解释字母“ ક્ષ ”的结合方式一样。在“阿利嘎利”等中，“阿利嘎利”的咒语是具有颜色和形状的自性之形。仪轨是行为，即控制等事业。生起次第是指通过禅定将本尊安立于身体上。阐述此意义的经文是次第分开的，即四十一品。这是大续之王吉祥金刚空行母的释论中第四十一品的解释。 第四十二品的解释 现在，想要解释关于胜乐轮（梵文：Cakra Saṃvara）以及其中所说的“比这更秘密”等内容，所以宣说了阐述此意义的章节。从“此后”等开始的内容已经解释完毕。偈颂说：您所说的秘密，以及一切自性常住。这与“所说”相联系。其中，“秘密”是第七种意义中的第一种。也就是，第一个“秘密”以及“一切自性常住”这两个词之间，也应理解为包含“最胜喜悦”。这样，先前所示的十六个字母就全部包含了。因此，才说了“十六字母是大明”。这是两句组成的偈颂。这些以“དེ་ལར་”等开头的字母，既是十六个字母，也是表达精华之物的十六种物质，所以也是大明。因此，才说十六字母是大明。 什么是大明呢？在“诸界与”等中，滋养和保持身体的是诸界，也就是十六种物质本身。
English
Just as the letter "ksha" is connected with four combinations, thereby showing the very nature of all activities. In order to show that all the letters of the categories are the very nature of all activities, it is mentioned, beginning with "each one." The verse says: The letters of each category of letters, the letters are also different from each other, and each one also has four combinations. This explains that all eight categories possess four forms each. Just as combining one and four, it is like explaining the way of combining the letter "ksha." In "Āli Kāli" etc., the mantra of "Āli Kāli" is the form of the nature of color and shape. Ritual is action, namely the activities of controlling etc. The arising method is the placement of the deity on the body through samādhi. The scripture that explains this meaning is divided sequentially, namely forty-one chapters. This is the explanation of the forty-first chapter from the explanation of the great king of tantras, the glorious Vajraḍākiṇī. Explanation of the Forty-second Chapter Now, wanting to explain about Cakra Saṃvara and what is said therein, such as "more secret than this," etc., therefore the chapter that explains this meaning is spoken. The content starting from "Then" etc. has already been explained. The verse says: The secret you have spoken, and all self-nature constantly abides. This is related to "spoken." Among them, "secret" is the first in the sense of the seventh. That is, between the first "secret" and the last word "all self-nature constantly abides," the "supreme delight" should also be understood as included. In this way, all the sixteen letters previously shown are included. Therefore, it is said, "The sixteen letters are great knowledge." This is a verse composed of two lines. These letters starting with "de lar" etc. are both sixteen letters and express the sixteen substances of essential things, so they are also great knowledge. Therefore, it is said that the sixteen letters are great knowledge. What is great knowledge? In "The elements and," etc., what nourishes and maintains the body are the elements, namely the sixteen substances themselves.