Chinese
红色微细空界九地的死亡怖畏母。 红色微细空界九地的死亡怖畏母。 红色微细空界九地的死亡怖畏母安住。内分八个条目。（1）离戏法身，离脱虚空，大乐报身无量，他显现身。化身，虚空为法身，日出为报身，如驱散黑暗的太阳，身。如光芒，法和受用化身。寂静者们的体性。以音声赞颂供养，向具光荣者顶礼。从所有红色文殊续部中，瑜伽士修行的道次第。光芒的光芒，红色的自他。为了僧众的利益，很好地汇集并展示。正文要点。法身，虚空法身确定，离戏且离脱。自己的体性是法身的，不可言说。本基法身的净土，心的净土以真实意义的心之门来。原因结果地，安乐逝者用心讲述。无二任运自成。确定五种姓的报身，二者譬如虚空。体性的报身啊。在净土中。虚空譬如虚空。他显现色彩，黑暗之地，驱散黑暗的太阳。如。以明镜身对十地菩萨，如所教导的那样。诸法仅凭见身，就显示了隐义和密意。化身，确定度化众生的化身。显现之身。从任何不确定的事物中。调伏原因结果各异。以慈悲显示的加持力，如众生根器大小，恰如其分地讲述意义。确定勾摄红色，红色。四姐妹也是。时间的相状五百，如果知道。从根本续部中广说。导师普贤王如来。眷属的色身。在聚集的会众中显示。红面调伏者，是刚强难化的。所有众生。以慈悲从可怖的法性寂静中，引出故以暴怒。身化身，由嗔恨生起贪欲，然后以业力罗刹调伏，如阎摩罗等在根本续第一品和第二品中阐明。无论如何，在调伏的次第中。四部以智慧忿怒尊显示。唉玛吙，自明阎罗的死主。诸佛聚集的身殊胜光荣。红色是法的自性啊。
English
Red subtle space, the death-frightening mother of the nine realms. Red subtle space, the death-frightening mother of the nine realms. Red subtle space, the death-frightening mother of the nine realms abides. There are eight internal sections. (1) The Dharmakaya free from elaboration, detached space, the Great Bliss Sambhogakaya immeasurable, the Other-Appearance Kaya. Nirmanakaya, space is the Dharmakaya, sunrise is the Sambhogakaya, like the sun dispelling darkness, Kaya. Like rays of light, the Dharma and Enjoyment Nirmanakaya. The essence of the peaceful ones. Praising and offering with sound, I prostrate to the glorious one. From all the red Manjushri tantras, the path stages of yogi practice. Rays of light, the red self and other. For the sake of the Sangha, well gathered and shown. Main points of the text. Dharmakaya, establishing the space Dharmakaya, free from elaboration and detachment. One's own essence is the Dharmakaya, unspeakable. The field of the ground Dharmakaya, the field of mind through the door of the definitive meaning of the heart. Cause and effect ground, the Blissful One speaks with the heart. Non-dual spontaneously perfect. Establishing the Sambhogakaya of the five families, the two are like space. The Sambhogakaya of essence. In the pure land. Space is like space. Other-appearance colors, dark place, sun dispelling darkness. Like. With the mirror body to the Bodhisattvas of the ten bhumis, as taught. The dharmas are shown with hidden meanings and intentions just by seeing the body. Nirmanakaya, establishing the Nirmanakaya that tames beings. Appearance body. From whatever is uncertain. Taming cause and effect are different. From the blessing of compassion shown, according to the great and small minds of beings, appropriately explaining the meaning. Establishing the subjugating red, red. The four sisters also. The aspect of time is five hundred, if known. Explained extensively from the root tantra. Teacher Samantabhadra. The form body of the retinue. Shown in the assembled gathering. Red-faced tamers, who are stubborn and difficult to tame. All sentient beings. With compassion from the terrifying Dharma nature of peace, drawn out, hence with fierce wrath. Body Nirmanakaya, from hatred arises desire, then tamed by the karma rakshasa, such as Yama Raja, etc., clarified in the first and second chapters of the root tantra. In any case, in the order of taming. The four families are shown as wisdom wrathful deities. Emaho, self-aware slayer of Yama. Buddhas gathered, the supreme glorious body. Red is the nature of Dharma.
Chinese
哦！ 如是生起的自性， 以慈爱显示大悲。 未造作的法性极清净， 不寻自生之智慧， 若能了悟任运成就之义， 则无疑获得本元。 显有轮回本来皆空， 实有之法于轮回中无有。 众生如是不能了悟， 理智是自明。 自明如例子， 神通穷尽。 决定法性之本体， 心之自性，彼心之自性， 无人如外道般执为常有。 未作，作者未作，无。 虚空之界， 于自性特征中， 从原始处化现。 以。 智者亦初无寻觅， 故于彼无所改造。 如虚空譬如基础之住法， 于界中无有变异。 智慧明觉之， 于彼日轮， 无有起落。 本初原始， 离戏， 分别之， 执着， 无。 也。 任运， 成就之果显示之， 身无有迁变。 于彼瑜伽士， 无散乱不散乱修习。 以修习于道上， 变得熟练， 以及文殊红色之义，心之本体， 见之。 唉玛，决定错谬， 嚯！ 有无常断错谬之边， 无论说什么， 佛与众生谁能分？ 安乐与痛苦迷途之路， 如幻术般， 如阳焰般， 于显现上。 是。 于分别之相中， 垢染能遮蔽什么？ 于彼空性心中， 譬如， 自生自性分别生起亦从心生， 虚空之云。 如彼之， 彼义未识遮蔽甚多， 为分别所蔽。 如是义识于何无有遮蔽， 遮蔽。 若从他处寻觅， 诸佛亦不能， 寻得。 若寻彼， 则为邪谬勤作邪道。 于无自性， 执为有， 若能了悟， 则得解脱。 无时之痛苦中恒时， 漂泊。 中成为。 唉玛嚯！ 最初决定， 于未识文殊时， 名为吉祥玛汝孜。 阿赖耶自之觉性，心之精要即是智慧。 心之精要。 普明精要自明， 光明， 若为分别之云所蔽， 为从彼等显示， 为令明晰之故， 执持分别之众， 最初收摄于吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。 智慧明
English
Oh! As such is the nature of arising, With love, it shows great compassion. Unfabricated, the nature of reality is utterly pure, Unsought, the self-arisen wisdom, If one realizes the meaning of spontaneous accomplishment, There is no doubt in obtaining the original state. Appearances and existence are all empty from the beginning, Substantial phenomena do not exist in samsara. Sentient beings do not understand this way, Reasoning is self-awareness. Self-awareness is like an example, Miraculous powers are exhausted. Determining the essence of the nature of reality, The nature of mind, the nature of that mind, No one desires it to be permanent like the tirthikas. Unmade, the maker has not made it, non-existent. The realm of space, In the characteristics of self-nature, Manifesting from the primordial state. By. Even the wise initially do not seek, Therefore, there is no alteration to it. Like space, it is the abiding nature of the ground, In the realm, there is no change. Of wisdom and awareness, In that sun, There is no rising or setting. Primordial from the beginning, Free from elaboration, Of conceptualization, Grasping, Non-existent. Also. The spontaneously, Accomplished fruit is shown, The body has no change. To that yogi, Undistracted, without distraction, meditate. By meditating on the path, Becoming accustomed, And the meaning of Red Manjushri, the essence of mind, Is seen. Ema, determining delusion, Ho! The extremes of existence and non-existence, permanence and annihilation, are delusions, Whatever is said, Who can distinguish between Buddha and sentient beings? The path of confusion between happiness and suffering, Like an illusion, Like a mirage, In appearance. Is. In the aspect of conceptualization, What can be obscured by defilement? In that empty mind, For example, Self-arisen, the nature of self-arisen conceptualization arises also from the mind, The clouds of space. Like that of, Not knowing that meaning, many obscurations, Obscured by conceptualization. Thus, knowing the meaning, there is no obscuration in what, Obscuration. If sought from elsewhere, Even the Buddhas cannot, Find it. If seeking that, It is a perverse effort on a perverse path. In the absence of self-nature, Believing it to be existent, If one can realize, Then liberation is attained. In the timeless suffering, perpetually, Wandering. Will become. Ema Ho! Initially determining, When Manjushri is not known, Named Glorious Marutse. The self-awareness of the alaya, the essence of mind is wisdom. The essence of mind. The all-knowing essence is self-aware, Luminous, If obscured by the clouds of conceptualization, To show from those, For the sake of clarifying, Holding the assembly of conceptualizations, Initially, gather into the Hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） syllable. Wisdom awar
Chinese
从ག་（藏文，无，无，无）怕（藏文，无，无，无）吽（藏文， हूँ，hūṃ，种子字）中生出。 将本初无垢的吽（藏文， हूँ，hūṃ，种子字）执持。 佛陀的幻化从吽（藏文， हूँ，hūṃ，种子字）中产生。 以吽（藏文， हूँ，hūṃ，种子字）念诵使执着分别空性。 修习五吽（藏文， हूँ，hūṃ，种子字），自性不存在。 无自性的心之身。 这些与解脱道修习结合而说。彼即义见玛汝孜。 心性之见。光明无垢。不存在。赤裸。 彼与因缘。不由勤作。无为自性不存在。 远离戏论之边，如虚空。 如是证悟，如是证悟文殊之身。 获得也。存在与不存在，常与断，无论说什么。 依赖于存在而产生不存在。如果连“有数量”也不成立，那么不存在又安立于何处而产生依赖之边的法和连续呢。 执着的法。 远离念诵词句，无边之身。 若与此分离，本来基位之实相。此是意义，本来知。 名为本来智慧之日，于自显现。 名为自明，本来智慧自心。从心中生起。 以见修行。若证悟彼义。 以证悟玛汝孜之义。如何善恶。 行持大乐之友。不寻基位之实相。不修不观想也。 不离决定之义。勤于事业，即使勤作也。无有成就过失。 如是证悟究竟时。无论行持善与恶等。 成为意义，毫无疑问。显示决定义之诅咒。心要之猛咒。 仪轨方便之支分。对治修习之方便念诵。无论观何皆成就，毫无疑问。如是红珍宝日月中。于部续中说。诶玛吙！ 于空性见中念诵。离戏无为。 无错谬之法性。如是无论显现什么。即是彼。 最初以智慧。什么也不观想。 如此证悟之错觉。一切显现。 自明迷惑而显现，不离于心。 无论生起什么大悲显现。是自显现生起。自明之心本初。心的幻化如何显现。 即。于如是性中，以智慧决断法性离戏之。决定。 彼证悟是。于教法之虚空中，具誓者真实聚集之瑜伽士。心要即是。
English
Emanating from GA PA HŪṂ. Holding the pristine, stainless HŪṂ. The Buddha's miracles arise from HŪႀṂ. Through reciting HŪႀṂ, grasping and conceptualization become emptiness. By purifying the five HŪႀṂs, there is no essence. The body of mind without essence. These are explained in conjunction with meditating on the path of liberation. That itself is Meaning-Seeing Marutse. The view of mind-essence. Light, clear, stainless. Non-existent. Naked. That and through cause and condition. Not done by effort. Unfabricated, without inherent nature. Free from the extremes of elaboration, like the sky. If realized thus, such realization is the body of Mañjuśrī. It is attained. Existence and non-existence, permanence and annihilation, whatever is said. Depending on existence, non-existence arises. If even "having number" is not established, then where is non-existence placed, and how does the extreme and continuum of dependent phenomena arise? The phenomena of grasping. The body free from extremes, devoid of recited words. If separated from that, the original ground-abiding reality. This is the meaning, originally knowing. It is called the sun of original wisdom, arising within oneself. It is called self-awareness, the original wisdom of one's own mind. Arising from within. Practicing with the view. If the meaning of that is realized. By realizing the meaning of Marutse. How are virtue and vice? Practice is the friend of great bliss. Not seeking the ground-abiding reality. Even without practicing or meditating. There is no separation from the definitive meaning. Even striving and exerting effort. There is no fault in accomplishment. When such realization is perfected. Whatever is practiced, such as virtue and vice. It becomes meaningful, without doubt. Showing the definitive meaning's curse. The fierce mantra of the essence. The branches of ritual methods. The means of antidote meditation and recitation. Whatever is visualized is accomplished, without doubt. Thus, it is said in the Red Jewel Sun and Moon. It is proclaimed in the Tantra of the Bhaga. Emaho! Reciting in the view of emptiness. Free from elaboration, uncreated. The unerring nature of reality. Just as whatever appears. That itself. Initially with wisdom. Not focusing on anything. Such is the illusion of realization. All appearances. Arising from the delusion of self-awareness, not moving from the mind. Whatever compassionate appearance arises. It is the arising of self-appearance. The original self-aware mind. How the magical display of mind appears. Is. In suchness, with wisdom, deciding the nature of reality, free from elaboration. Decision. That realization is. That yogi, with oath-bound ones actually gathered in the sky of the teachings. The essence is: