English
O! The six ears refer to all sentient beings of the six realms. From their respective places, they listen to how they pray and supplicate, and the six ears listen to the requests. The so-called three faces are for purifying the three poisons of sentient beings' afflictions, and for purifying the three fruits of body, speech, and mind into the three kayas. Offering the three causes of flesh, blood, and bone to the mouth is why it is called three faces, which is a perfect offering. The so-called three tongues, the three tongues proclaim the vehicle of body, speech, and mind to beings, liberating them from their respective continuums and placing them on the path of unsurpassed Bodhi. It proclaims the roar of the three vehicles. Thus it is said. The tongue of the Vajra Rakshasa that contaminates the three realms. For example, if a bear stretches its tongue into a tree hole, it is like all the bees in the forest gathering. When the tongue of the Great Glorious One stretches into the three realms, all the afflictions of the three realms are gathered by the tongue of the Great Glorious One and dissolve into the sphere of the mouth, hence it is called the contaminator of the three realms. The so-called four fangs are to cut off the root of birth and death of all sentient beings born in the four birth places, hence it is called cutting off the root of birth and death. The six hands lead sentient beings from the depths. The so-called six hands with six wisdoms lead sentient beings of the six realms from their respective places to the place of unsurpassed Bodhi, hence it is called leading from the depths. The hand symbols perform the six perfections for the benefit of beings. The so-called six hand symbols possess the six perfections, and in whatever way they tame the sentient beings of the six realms, and in whatever way it is suitable for whom, and how they properly perform the benefit of beings, hence it is called performing the six perfections for the benefit of beings. The so-called four feet, with the four types of activities of pacifying, increasing, empowering, and wrathful, liberate all sentient beings of samsara into the sphere of unsurpassed Bodhi, hence it is called liberating with four feet. The method of limb symbols is also explained as follows: (0) The first right hand of the glorious Vajra Heruka holding the vajra, (0) indicates the Vajra Wisdom Paramita. Its nature is unchanging, and its action pierces and destroys. The nature of the vajra is the unchanging Dharma nature. The action of the vajra is to destroy. Wisdom is the vajra, so
Chinese
名为般若波罗蜜多。左手第一个拿着班杂（བྷནྡྷ），与忍辱波罗蜜多相结合。班杂（བྷནྡྷ）是法界，金刚智慧进入，法界与智慧无别，不惧怕二边的过失，所以称为忍辱之最胜。法界无戏论，具足四种智慧。因此，班杂（བྷནྡྷ）有四种能力，具足四种智慧，所以称为具足四智。班杂（བྷནྡྷ）是圆形的，是法身无戏论的象征。证悟法界，班杂（བྷནྡྷ）将金刚智慧放入法界，搅拌红色的精华世界，然后供养享用。饮用后，不堕轮回，救度到无上的法界，所以称为证悟法界。右手中间拿着卡杖嘎（ཁ་ཊྭཱྃ་ག་），与力量波罗蜜多相结合。能救度三毒，摧毁傲慢的天神和魔鬼。为了驳斥世间大天神傲慢自大，认为蕴是常恒的希望是无常的，所以卡杖嘎（ཁ་ཊྭཱྃ་ཀ་）在头上旋转击打，从而摧毁了傲慢的天神。降伏三千世界和三有，是胜利的象征。因此，压制了三界之主大自在天摩诃提婆（梵文天城体：महादेव，梵文罗马拟音：mahādeva，汉语字面意思：大天），夺取了他的武器并在头上旋转，因此获得了胜利。如同囚犯被拘禁，圣者走到腋下一样，世间一切傲慢者都被挫败和压制，因此称为胜利象征的卡杖嘎（ཁ་ཊྭཱྃ་ཀ་）。统领一切，聚集所有眷属。卡杖嘎（ཁ་ཊྭཱྃ་ཀ་）在头上旋转，念诵“卡达，夏达”等语，傲慢者的所有眷属都无自主地聚集，因此称为聚集眷属的卡杖嘎（ཁ་ཊྭཱྃ་ཀ་）。左手中间是田杖，与愿波罗蜜多相结合。这通过四种方式来解释：召唤的摇动，布施的食物，击打的杖，和证悟的法性。其中，召唤的摇动是：摇动田杖，摇动时发出“bhyaḥ”的声音，召唤二十一位大天神的妻子们聚集在一起的摇动。因为是空行母的誓言物，所以拿着田杖念诵“卡卡拉，夏达瓦嘎，阿拉拉，吼（ཁ་ཁ་ལ་ཤ་ད་བ་ཀ་ཨ་ལ་ལ་ཧོཿ）”。
English
It is called Prajñāpāramitā. The first of the left hand holds the Bhaṇḍa, combined with the Kṣānti-pāramitā. The Bhaṇḍa is the Dharmadhātu, and the Vajra-jñāna enters, so the Dhātu and Jñāna are inseparable. Not being afraid of the faults of the two extremes is called the supreme of Kṣānti. The Dharmadhātu is without elaboration and possesses four Jñānas. Therefore, the Bhaṇḍa has four powers, possessing four kinds of wisdom, so it is called possessing four Jñānas. The roundness of the Bhaṇḍa is a symbol of the Dharmakāya being without elaboration. Realizing the Dhātu, the Bhaṇḍa puts the Vajra-jñāna into the Dharmadhātu, stirs the world of Rakta essence, and then offers it to be enjoyed. After drinking, one does not fall into Saṃsāra, and is delivered to the supreme Dhātu, so it is called realizing the Dhātu. The middle of the right hand holds the Khaṭvāṅga, combined with the Bala-pāramitā. It can save the three poisons and destroy the arrogant gods and demons. In order to refute the great arrogant gods of the world who are proud and think that the aggregates are permanent and hope is impermanent, the Khaṭvāṅga is rotated and struck on the head, thereby destroying the arrogant gods. Subduing the three thousand worlds and the three realms is a symbol of victory. Therefore, the lord of the three realms, the great powerful Mahādeva (梵文天城体：महादेव，梵文罗马拟音：mahādeva，汉语字面意思：Great God), was suppressed, his weapon was seized and rotated on the head, thus gaining victory. Just as a prisoner is imprisoned and a saint goes to the armpit, all the arrogant ones of the world are defeated and suppressed, so it is called the Khaṭvāṅga, a symbol of victory. It dominates everything and gathers all the retinue. The Khaṭvāṅga is rotated on the head, and words such as "Kha ḍa, Śa ḍa" are recited, so all the retinue of the arrogant ones gather involuntarily, so it is called the Khaṭvāṅga that gathers the retinue. The middle of the left hand is the field staff, combined with the Praṇidhāna-pāramitā. This is explained in four ways: the waving of summoning, the food of giving, the staff of striking, and the Dharmatā of realization. Among them, the waving of summoning is: waving the field staff, making the sound "bhyaḥ" when waving, and summoning the wives of the twenty-one great gods to gather together. Because it is the Samaya substance of the Ḍākinīs of the field, holding the field staff and reciting "Kha kha la, Śa ḍa ba ka, A la la, Hūṃ (ཁ་ཁ་ལ་ཤ་ད་བ་ཀ་ཨ་ལ་ལ་ཧོཿ)".
Chinese
空行母们感到满足，这被称为布施的食物。用敲击的棍子摧毁有形的蕴，这是指手持田地的棍子，将魔业的罗刹等三界的傲慢者，连同蕴的有形顽固的傲慢全部击成粉末，因此称为摧毁有形的蕴。领悟的法性是田地。田地是尸体。尸体是没有记忆的。五指是五种智慧。以了知的五种智慧领悟法性的意义，并且不丢失地持有，因此称为被忆持的五种智慧所掌握。左手的末端是手持犁铧，与方便的波罗蜜多相结合，用慈悲的犁铧耕耘烦恼的田地，从而逆转轮回的享乐，生起无上菩提的幼苗。在法性的田地上，用智慧的犁铧耕耘，从而逆转有无的享乐，将种子转化为善巧方便的菩提果实，其巨大的功德化身向十方散发。因此，犁铧与方便的波罗蜜多相结合。右手的末端是手持鼓，与智慧的波罗蜜多相结合，被称为无境清净，意思是外在所执取的境未生起的五处，用内在执着的无我智慧之杖敲击，意思是外在所执取的境完全清净的五处，内在执着的心无我的智慧之杖所显示的经典之声响起，以各种众生的语言宣说，因此五者与智慧的波罗蜜多相结合。轮以三增上学为标志。意思是轮与禅定的波罗蜜多相结合。为了表示增上戒律没有损坏，轮的边缘用圆形嫩芽环绕。仅仅戒律没有损坏，就能驯服增上定，因此显示中央的轮毂是圆形的。仅仅能够驯服增上定，为了作为增上慧的助缘的标志，显示为忿怒金刚的轮的尖角辐条。无我珍宝心，满足愿望。意思是珍宝与布施的波罗蜜多
English
The Dakinis are satisfied, this is called the food of generosity. Destroying the tangible aggregates with a striking stick means holding the stick of the field, and all the arrogant beings of the three realms, such as the Rakshasas of demonic deeds, along with the tangible, stubborn arrogance of the aggregates, are all smashed into dust, hence it is called destroying the tangible aggregates. The nature of realization is the field. The field is a corpse. The corpse is without memory. The five fingers are the five wisdoms. With the five wisdoms of knowledge, the meaning of the nature of reality is realized, and it is held without loss, therefore it is called being grasped by the five wisdoms of recollection. The end of the left hand is holding a plow, combined with the perfection of skillful means, plowing the field of afflictions with the plow of compassion, thereby reversing the enjoyment of samsara, and generating the sprout of unsurpassed Bodhi. In the field of the nature of reality, plowing with the plow of wisdom, thereby reversing the enjoyment of existence and non-existence, transforming the seed into the fruit of Bodhi with skillful means, its great qualities manifest as emanations radiating in the ten directions. Therefore, the plow is combined with the perfection of skillful means. The end of the right hand is holding a drum, combined with the perfection of wisdom, called the pure without object, meaning the five places where the external object of grasping has not arisen, striking with the stick of selflessness of inner clinging, meaning the five places where the external object of grasping is completely pure, the sound of the scriptures revealed by the stick of wisdom of the selflessness of the internally clinging mind arises, proclaiming in the languages of various beings, therefore the five are combined with the perfection of wisdom. The wheel is marked by the three higher trainings. It means the wheel is combined with the perfection of meditation. To indicate that the higher discipline is without damage, the edge of the wheel is surrounded by round sprouts. Just as the discipline is without damage, the higher Samadhi can be tamed, therefore the central hub is shown to be round. Just as the higher Samadhi can be tamed, to serve as a sign of the aid of higher wisdom, it is shown as the pointed spokes of the wheel of the Wrathful Heruka. The selfless jewel mind, fulfilling wishes. It means the jewel is combined with the perfection of generosity.
Chinese
并且结合。如意宝珠珍宝能够如意满足众生的需求和愿望，同样，胜乐金刚大身的功德如同如意宝珠珍宝，能够如意满足众生的需求，故称之为如意满足。不尽具足。意为不执著于我，因此不会消失，无法穷尽，故称之为不尽具足。与布施波罗蜜多相结合。莲花出淤泥而不染，随之行持。譬如莲花从淤泥中生长，却不被淤泥的过失所沾染，同样，对于吉祥莲花嘿汝嘎来说，轮回的过失如同淤泥，因慈悲而对病痛生起执著，为了利益众生而行事，却不被轮回的过失所沾染，因此，就像那样不被罪过的过失所沾染。与持戒波罗蜜多相结合。智慧之剑以慈悲斩断二边。意为智慧的一面，斩断涅槃的边，法性慈悲的温暖斩断轮回的边，故称之为斩断二边。从专注的禅定二者中精进。意为以专注的慈悲精进于利益众生，以专注的智慧从法性界中精进，故称之为精进。敌斧、索套等手印。意为敌斧能够斩断烦恼的边，索套能够将轮回的所有众生引导至无上菩提的境界，故称之为自现法身的象征。（0）其中身的四种威严是：虚空之纹为手印之威严。意为世俗谛中无自性，如同虚空中云雾消散的状态。变化万千的坐姿之威严。意为化现为天神、圣者、梵天以及随心所愿的各种坐姿。以威势压倒一切的坐垫也是威严。（0）标志之间是：旧续内忿怒尊神续部的分别念中，暂且保留显现。意为不执著的莲花座，以及具足方便智慧的日月光芒之座，以及功德的标志，无惧的狮子宝座，以及力量的大象，以及神变的骏马，以及权势的孔雀，以及无碍的鹏鸟，以及三十二种妙相