Chinese
眼根的自性，以及马王遮蔽消除身根的自性二者安立于自身处所。如是说。有些则将能见地藏（藏文：རྣམ་སྣང་ས་སྙིང་），即眼之脉络聚集处与（其）相合。太阳虚空藏（藏文：ཉི་མ་མཁའ་སྙིང་），即鼻根之根本与眼相连，守护眼亦即守护鼻。需要茹江（藏文：རོ་རྐྱང་）等所有脉络都被守护。也有这样解释的。盔甲金刚亥母是，坛城的主母们稍微有些不同，与法界金刚母意义相同，心的境法界的显现生起的风位于脐间，故于此处安立。金刚萨埵与此二者守护精液与明点的障碍。阎魔母是柔和金刚母，声音完全清净位于心间心的处所。迷乱母是味完全清净的白衣大母的体性，安立于自己的处所。行动母是香完全清净的名为虚空眼母的体性，安立于额头风的处所，因为风是香的伴侣的缘故。怖畏母是色完全清净的女神地下金刚母的体性，身体是色之主要，身体的顶端安立于头顶。旃稚迦是触的体性月亮母，或大海女神，安立于自身所有处所。这些守护六境的障碍，是受用或近受用的所有境。这些从其他续部来说与六心母的意义相同，但此处不以心母的方式修持，而是以金刚母的方式修持。金刚萨埵亥母等最初四者，父尊母尊颜色方便智慧结合的方式与时轮中所说相同，后面二者虽然颜色上没有决定，但却是自族的父尊母尊。在那之后是近修，这是对论典的段落作了划分。 ༈ 修行的支分 第三修行支分是，于心间月轮上安住的字吽（藏文：ཧཱུྃ་）是心金刚。（藏文，梵文天城体：ओँ ह्रीः हः हः हूँ हूँ फट्，梵文罗马拟音：oṃ hrīḥ ha ha hūṃ hūṃ phaṭ，汉语字面意思：嗡 诃利 诃 诃 吽 吽 啪特）。于喉间是语金刚。（藏文，梵文天城体：ओँ श्री वज्र हे हे रु रु कं हूँ，梵文罗马拟音：oṃ śrī vajra he he ru ru kāṃ hūṃ，汉语字面意思：嗡 希利 瓦吉拉 嘿 嘿 汝 汝 康 吽）。
English
The nature of the eye faculty and the nature of the supreme horse, the obscuration-removing body faculty, are both established in their own places. So it is said. Some connect the visible earth essence, i.e., the gathering of the eye's channels, with that. The sun's space essence, i.e., the root of the nose faculty, is connected to the eye, and protecting the eye also protects the nose. It is necessary that all the channels, such as the necessary rō rkyaṅ, are protected. There are also those who explain it this way. The armor Vajravarahi is, the main goddesses of the mandala are slightly different, and have the same meaning as Dharmadhatu Vajra Mother. The wind that generates the appearance of the mind's realm of Dharmadhatu is located in the navel, so it is placed there. Vajrasattva and these two protect the obstacles of semen and bindu. Yama Mother is Gentle Vajra Mother, sound completely pure, located in the heart, the place of the mind. Bewildering Mother is the essence of taste completely pure, the Great White Clothed Mother, placed in her own place. Moving Mother is the essence of smell completely pure, named Sky Eye Mother, placed on the forehead, the place of wind, because wind is the companion of smell. Terrifying Mother is the essence of form completely pure, the goddess Underground Vajra Mother, because the body is the main thing of form. The best of the body is placed on the crown of the head. Caṇḍikā is the essence of touch, Moon Mother, or Ocean Goddess, placed on all places of the body. These protect the obstacles of the six objects, all objects of enjoyment or near enjoyment. These are the same as the six mind mothers from other tantras, but here they are not practiced as mind mothers, but as Vajra Mothers. Vajrasattva Varahi and the first four, the father and mother, color, means, wisdom, and the way of union are the same as described in the Kalachakra. The last two, although there is no certainty about the color, are the father and mother of their own family. After that is the near practice, which is the division of the text. ༈ Limbs of Practice The third limb of practice is, the letter Hūṃ (ཧཱུྃ་) residing on the moon mandala in the heart is the heart vajra. (Tibetan, Devanagari: ओँ ह्रीः हः हः हूँ हूँ फट्, Romanized Sanskrit: oṃ hrīḥ ha ha hūṃ hūṃ phaṭ, Literal Chinese: Om Hrih Ha Ha Hum Hum Phat). In the throat is the speech vajra. (Tibetan, Devanagari: ओँ श्री वज्र हे हे रु रु कं हूँ, Romanized Sanskrit: oṃ śrī vajra he he ru ru kāṃ hūṃ, Literal Chinese: Om Shri Vajra He He Ru Ru Kam Hum).
Chinese
嗡 吽 啪 达吉尼 扎拉桑巴拉 梭哈。是于前额为身金刚。嗡 萨瓦 8-142 布达 达吉尼 耶 班杂瓦那尼 耶 吽 吽 啪 梭哈。此为天女心间。嗡 卓热 吽 吽 啪 于颈间。嗡 班杂 贝若扎尼 耶 吽 吽 啪 梭哈。于前额。头顶为字嗡。心间为字吽。眼球为字阿。腰间为 字梭。大腿为字哈。此为修法。如是主尊心间月轮上，安住的字黑色吽，是心金刚的自性。月亮是 最初的显现。黑色嘎拉嘎巴如金刚空行修法中所说。父尊颈部和头顶的咒语之座也是月亮，如是宣说。颈 间月亮上有第七个字，颜色红色，是语金刚的自性。前额月亮上有第二十二个字，白色，是身金刚的自性。这些都如阳光般的光芒，极其炽盛。 天女金刚亥母心间，嗡 萨瓦 布达等心咒，颜色黑色。颈间卓热之咒，红色。前额贝若扎尼之 咒，颜色白色。这些是根据之前所示的含义，以方便和智慧增长的确定。安住于日轮，放射月亮的光芒。 其中，心金刚是不动佛和金刚萨埵合一。语金刚是无量光佛和不空成就佛合一。身金刚是毗卢遮那佛和宝生佛融合。不是仅仅不动佛等三者。 因此，法界自在母和。普贤佛母融合是心金刚母。与白衣佛母融合的度母是语金刚母。与嘛嘛嘎佛母融合的眼母是身金刚母。吽字心金刚与佛母心髓身金刚母智慧融合是，心上身的印契。父尊近心语金刚与卓热之咒心金刚母融合 8-143 是，语上心的印契。勇士心髓身
English
Oṃ hūṃ phaṭ ḍākinī jālā sambhāra svāhā. This is the body vajra at the forehead. Oṃ sarva 8-142 buddha ḍākinī ye vajra varṇanī ye hūṃ hūṃ phaṭ svāhā. This is in the heart of the goddess. Oṃ caurī hūṃ hūṃ phaṭ at the neck. Oṃ vajra vairocanī ye hūṃ hūṃ phaṭ svāhā. At the forehead. At the crown of the head is the letter Oṃ. In the heart is the letter Hūṃ. In the eyeballs is the letter Āḥ. At the waist is the letter Svā. On the thighs is the letter Hā. This is the practice. Thus, in the heart of the main deity, on the moon disc, the black letter Hūṃ is the nature of the heart vajra. The moon is the initial manifestation. Black Kālacakra, as explained in the Vajra Yoginī practice. The seat of the father's throat and crown mantras is also the moon, as explained. On the moon at the neck is the seventh letter, red in color, the nature of the speech vajra. On the moon at the forehead is the twenty-second letter, white, the nature of the body vajra. These are like the rays of the sun, blazing intensely. In the heart of the goddess Vajravarahi, the mantra Oṃ sarva buddha, etc., the essence is black in color. At the neck, the mantra of Caurī, red in color. At the forehead, the mantra of Vairocanī, white in color. These are based on the meaning previously shown, with the certainty of increasing skillful means and wisdom. Residing in the sun disc, radiating the light of the moon. There, the heart vajra is the union of Akṣobhya and Vajrasattva. The speech vajra is the union of Amitābha and Amoghasiddhi. The body vajra is the merging of Vairocana and Ratnasambhava. It is not just the three, Akṣobhya, etc. Therefore, the union of Vajradhātvīśvarī and Samantabhadrī is the heart vajra mother. Tārā, who is united with White Robe, is the speech vajra mother. Locanā, who is united with Māmakī, is the body vajra mother. The letter Hūṃ, the heart vajra, combined with the mother's essence, the body vajra mother, wisdom, is: the body seal on the heart. The father's near-essence, the speech vajra, combined with the mantra of Caurī, the heart vajra mother, 8-143 is: the heart seal on the speech. The hero's essence, the body
Tibetan
་རྗེ་ལ་ཡུམ་གྱི་ཉེ་སྙིང་གསུང་ རྡོ་རྗེ་སྦྱོར་བ་ནི། སྐུ་ལ་གསུང་གི་ཕྱག་རྒྱས་བཏབ་པ་སྟེ་རྡོ་རྗེ་གསུམ་དབྱེར་མི་ཕྱེད་པའི་དོན་ ཡིན་ལ། ཁ་དོག་ཡབ་ཀྱི་ཡི་གེ་དང་མཚུངས་པར་བྱེད་པ་ནི། ཤེས་རབ་ཀྱི་ལུས་ཐབས་ཀྱི་ སེམས་དང་དབྱེར་མེད་པ་དང་། སེམས་ངག་གི་རྣམ་པར་འཆར་བ་དང་། ངག་ལུས་ཀྱི་རང་ བཞིན་དུ་གནས་པ་རྣམས་མཚོན་པ་ཡིན་ནོ། ། འདི་དག་ལྷའི་གཟུགས་སུ་མི་བྱེད་དེ། སྔགས་ཀྱི་གཟུགས་སུ་བྱེད་པ་ཉིད་ཟབ་པར་ བཞེད་ན། ཡིག་འབྲུ་ཡང་ཟླ་བའམ། ཉི་མའི་གདན་ལ་འཕྲེང་ལྟར་བསྒྲིགས་པ་མགོ་གྱེན་དུ་ བསྟན་པ་ཡིན་ལ། ཡི་གེའི་མགོ་གང་ནས་རྩོམ་པ་ནི། གཉིས་ཀ་མཚུངས་པར་གཡས་ནས་ བརྩམས་པ་དང་། གཡོན་ནས་བརྩམས་པར་འདོད་པ་དག་ཡོད་མོད། སྡོམ་པའི་རྒྱུད་འདིར་ ཡི་གེ་ཟློག་སྟེ་འབྲི་བས། གཡོན་ནས་བརྩམས་པར་འཐད་མོད་ཀྱི། འོན་ཀྱང་བླ་མའི་མན་ ངག་གིས་ཡབ་ཀྱི་ནི་གཡས་དང་ཡུམ་གྱི་ནི་གཡོན་ནས་བརྩམ་པས། ༀ་ཡིག་དང་ཧཱུཾ་ཕཊ་ སོགས་ཡི་གེ་མཚུངས་པ་རྣམས་ཐད་ཀ་དེར་ཁ་སྦྱོར་དུ་འོང་བར་བྱ་གསུང་ལ། ཡབ་ཀྱི་ཐུགས་ ཀའི་ཧཱུཾ་ནི་ཧཱུཾ་བརྒྱད་གོང་བུ་གཅིག་ཏུ་འདུས་པར་སྒོམ་མོ་ཞེས་ཀྱང་གསུངས་ཏེ། རྒྱུ་མཚན་ ཞིག་ཀྱང་སྣང་ངོ་། །དེ་དག་ནི་རྡོ་རྗེ་གསུམ་བྱིན་གྱིས་རླབས་པའོ། །[གནས་ལྔ་བྱིན་གྱིས་བརླབ་པ་ནི། གཉིས་ཀའི་མཆན།] ཡང་སྤྱི་བོའི་དབུས་སུ་ཡི་གེ་ༀ་དཀར་པོ་རྣམ་པར་སྣང་མཛད་ཀྱི་ངོ་བོ་འོད་ ཟེར་སྙིང་གའི་བར་དུ་ཁྱབ་པ་དང་། སྙིང་གར་ཡི་གེ་ཧཱུཾ་སྔོན་པོ་མི་བསྐྱོད་པའི་རང་བཞིན་འོད་ ཟེར་ལྟེ་བའི་བར་དུ་ཁྱབ་པ་དང་། སྐེད་པའི་མཚམས་ཏེ་ལྟེ་བར་ཡི་གེ་སྭཱ་སེར་པོ་རིན་ཆེན་ འབྱུང་ལྡན་གྱི་རང་བཞིན་འོད་ཟེར་གསང་བའི་སྟོད་ཀྱི་བར་དུ་ཁྱབ་པ་དང་། གསང་བའི་ཟེའུ་ འབྲུ་ལ་ཨ་ཡིག་དམར་པོ་འོད་དཔག་མེད་ཀྱི་རང་བཞིན་འོད་ཟེར་བརླའི་ཕྱེད་དུ་ཁྱབ་པ་དང་། བརླའི་དབུས་དེ་ཉིད་དུ་ཡི་གེ་ཧཱ་ལྗང་ཁུ་དོན་ཡོད་གྲུབ་པའི་ངོ་བོ་འོད་ཟེར་རྐང་མཐིལ་གྱི་ 8-144 མཐར་ཐུག་པར་འཕྲོ་བ་སྟེ། ཡི་གེ་ལྔ་པོ་དེ་རྣམས་ལས་འོད་ཟེར་རང་མདོག་དང་མཚུངས་པ་ གཙོ་བོར་གྱུར་པའི་སྣ་ལྔ་སྤྲོའོ། །འདིར་ཟེའུ་འབྲུ་ཞེས་པ་མགྲིན་པ་ལ་འདོད་པ་ནི་མི་ལེགས་ ཏེ། མགྲིན་པ་ལ་ཟེའུ་འབྲུར་གྲགས་པ་གང་ནའང་མེད་པ་དང་། དགྱེས་རྡོར་ལས། སྤྱི་བོར་ ནི་ༀ་གྱི་ཡི་གེའོ། །སྙིང་གར་ནི་ཧཱུཾ་གི་ཡི་གེའོ། །ཟེའུ་འབྲུ་ལ་ཨའི་ཡི་གེའོ་ཞེས་དུག་གསུམ་ གྱི་གནས་སྦྱོང་བྱེད་བཤད་པ་འདིར་
Chinese
尊者对佛母的亲近心语说： 金刚结合是：以身语的印记加持，即是金刚三者不可分离之义。 颜色与父尊的字相同，是智慧之身与方便之心无别，以及心语的显现，和语身安住的自性等所象征。 这些不作为天神的形象，而是作为咒语的形象，认为这样更深奥。 文字也如月亮或太阳的座垫上，如念珠般排列，头部朝上。至于文字从何处开始书写，虽然有认为两者相同，从右边开始，也有认为从左边开始的，但在此总持续部中，文字是倒过来写的，所以从左边开始比较合理。然而，上师的口诀说，父尊的从右边，母尊的从左边开始，因此，嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字和吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）帕特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：帕特）等相同的文字，应该在正对着的地方结合。还说父尊心间的吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）观想为八个吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字聚成一个圆球，也有其理由。 这些是金刚三者的加持。[五处加持是两者的注释。] 又，在头顶中央，白色嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字，是遍照佛的体性，光芒遍布到心间；心间蓝色吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，是不动佛的自性，光芒遍布到脐间；腰部的位置，即脐间，黄色斯瓦（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：斯瓦）字，是宝生佛的自性，光芒遍布到密处的上方；密处的莲蕊上，红色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，是无量光佛的自性，光芒遍布到大腿的一半；大腿的中央，绿色哈（藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）字，是不空成就佛的体性，光芒照射到脚底的尽头。从这五个字中，放射出与各自颜色相同，且最为主要的光芒五种。 这里认为莲蕊是指喉咙是不对的，因为喉咙被称为莲蕊的情况任何地方都没有。而且，在《喜金刚》中说：头顶是嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字，心间是吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，莲蕊是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，这里讲述的是净化三毒之处
English
The venerable one spoke to the consort's intimate heart, saying: Vajra union is: sealing with the mudra of body and speech, which means the three vajras are inseparable. Making the color the same as the father's syllable symbolizes that the body of wisdom is inseparable from the mind of skillful means, and the manifestation of mind and speech, and the nature of speech and body residing, etc. These are not made into the form of deities, but rather into the form of mantras, considering this to be more profound. The syllables are also arranged like a garland on a seat of the moon or sun, with the head pointing upwards. As for where to start writing the syllables, although there are those who think that both are the same, starting from the right, and those who think starting from the left, in this Samvara Tantra, the syllables are written in reverse, so it is more reasonable to start from the left. However, the oral instruction of the lama says that the father's starts from the right and the mother's from the left. Therefore, syllables such as Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) and Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：帕特) and other similar syllables should be joined directly opposite each other. It is also said that the Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in the father's heart should be visualized as eight Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllables gathered into one ball, and there is also a reason for this. These are the blessings of the three vajras. [The blessing of the five places is a commentary on both.] Also, in the center of the crown of the head, the white syllable Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), the essence of Vairochana, radiates light throughout the heart; in the heart, the blue syllable Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), the nature of Akshobhya, radiates light throughout the navel; at the waist, that is, at the navel, the yellow syllable Svā (藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：斯瓦), the nature of Ratnasambhava, radiates light throughout the upper part of the secret place; on the pistil of the secret place, the red syllable A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), the nature of Amitabha, radiates light throughout half of the thighs; in the center of the thighs, the green syllable Hā (藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈), the essence of Amoghasiddhi, radiates light to the very end of the soles of the feet. From these five syllables, five kinds of light, mainly the same as their respective colors, are emitted. Here, it is not good to think that the pistil refers to the throat, because there is nowhere where the throat is called the pistil. Moreover, in the Hevajra Tantra, it says: the crown of the head is the syllable Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), the heart is the syllable Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and the pistil is the syllable A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿). Here, it explains the purification of the three poisons.