Chinese
从此处起，是通过五种姓的方式来赞颂。第一部分是：从“从此如来”到“法义清净无我”之间。然后，所有眷属的如来都因世尊善于宣说深奥之法而感到惊奇。由于出现了以前从未有过的法，所以感到稀有。被调伏者在领悟导师所说之义后，因获得双重光明而感到喜悦，并遍布全身。然后，他们如此说道：“法界啊！”这三个“唉玛”表示惊奇。前面的“法”是表达的词语，后面的则是表达的意义。法的意义产生，是针对表达者和被表达者而产生的。其中，“法”是从获得中产生的智慧，“义”是从思考中产生的智慧，“无我”是从禅修中产生的智慧。这表明，针对深奥续部的词义，三种智慧依次产生。第二部分是：从“金刚国王，我顶礼”到“于行境顶礼”之间。金刚是指如来们，他们向金刚持国王顶礼和致敬。之所以出现顶礼和致敬两种，是因为他们拥有清净的幻化身和光明智慧。后面的情况也类似。身语意完全清净，是金刚三者不可分割。与虚空同等，安住于自性，是恒常安住于光明。不显现，是没有被无明的习气所染污。金刚是同类，即使一瞬间也不会中断，因此向这样的身顶礼和致敬。意是积累了一切功德。如来的主尊是他们的创造者。出现在三时之道中，是遍布三时，安住于自性清净、乐空之体性中。成为大虚空之界，是成为遍布三界的自性清净之体性。虚空道是获得了神通自在，因此向他顶礼和致敬。虚空之身是如镜般的智慧，并且从中完全显现的是毗卢遮那佛。虚空道中
English
From here onwards, it is praise through the five families. The first part is: from "Then, the Tathagata" to "the Dharma meaning is pure and selfless." Then, all the Tathagatas in the retinue were amazed because the Bhagavan was skilled in expounding the profound Dharma. Because a Dharma that had never occurred before arose, it was wonderful. The to-be-tamed ones, having understood the meaning spoken by the teacher, were filled with joy at obtaining twofold light and pervaded their bodies. Then, they said, "Oh, Dharma realm!" These three "Emaho" indicate amazement. The former "Dharma" is the expressing word, and the latter is the meaning to be expressed. The arising of the meaning of Dharma arises or occurs in relation to the expresser and the expressed. Among them, "Dharma" is the wisdom arising from attainment, "meaning" is the wisdom arising from thought, and "selflessness" is the wisdom arising from meditation. This shows that the three wisdoms, which focus on the words and meanings of the profound tantras, arise sequentially. The second part is: from "Vajra King, I prostrate" to "I prostrate to the place of conduct." Vajra refers to the Tathagatas, and they prostrate and pay homage to the Vajradhara King. The reason why both prostration and homage appear is because they have a pure illusory body and the wisdom of clear light. The same applies to the later ones. Body, speech, and mind are completely pure, and the three vajras are indivisible. Being equal to space and abiding in suchness means abiding in clear light at all times. Non-arising means there is no birth or death, etc. Without appearance means it is not defiled by the imprints of ignorance. Vajra is of the same kind, and the lineage is never interrupted even for a moment, so I prostrate and pay homage to such a body. Mind is the accumulation of all qualities. The chief of the Tathagatas is their originator. Appearing on the path of the three times means abiding in the essence of bliss and emptiness, which is the pure nature pervading the three times. Becoming the realm of great space means becoming the essence of pure nature pervading the three realms. The path of space is the attainment of the power of miracles, so I prostrate and pay homage to him. The body of space is the wisdom like a mirror, and what arises purely from it is Vairochana. In the path of space
Chinese
平等的智慧以及由此产生并存在的是宝生。虚空的意是与之相似的法界智慧，成为其自性的是不动佛。法的殊胜是妙观察智，成为其自性的是无量光佛。行为的处所是利益有情的基础，成所作智，成为其自性的是不空成就佛。五部也是金刚持的体性，因此，对成为五部自性的伟大的金刚持顶礼膜拜。第二是从如来开始的第五品。\ \ 第六，关于身语意加持的品，分为二：品的正文和品的名称意义的解释。第一部分有五：身语意加持，供养仪轨，没有圆满次第无法成就殊胜，微细瑜伽，行为仪轨。第一部分有二：不了义和了义。第一部分有二：总的指示，以及详细阐述。第一是：从那时起，如来一直到“བཱ་ཀ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཏྨ་ཀོ་ཧཾ་”。然后，在过去，如来金刚不动佛说了。如何是好呢？所有如来的身语意都是金刚不动佛，其秘密金刚是在修行者的意不动佛那里产生并加持的咒语。想着要讲述它，进入专注一境的禅定，说了这个加持意的咒语。ༀ་སརྦ་到ཀཽ་ཧཾ་，ༀ་已经解释过了，སརྦ་是所有，ཏ་ཐཱ་ག་ཏ་是如来，ཙིཏྟ་是意，བཛྲ་是金刚，སྭ་བྷཱ་ཝ་是自性，ཨཏྨ་ཀཾ་是自性，ཨ་ཧཾ་是我，简而言之，就是说所有如来的意，金刚的自性就是我。同样，从那时起，世尊如来金刚遍照如来，远离尘垢，是如镜之智的自性。遍照如来的处所金刚，是在修行者的身体那里产生并加持的咒语。想着要讲述它，进入禅定
English
The wisdom of equality and that which arises from it and abides is Ratnasambhava. The mind of space is the Dharmadhatu wisdom similar to it, and becoming its essence is Akshobhya. The supreme of Dharma is discriminating awareness wisdom, and becoming its essence is Amitabha. The place of action is the basis for benefiting sentient beings, the wisdom of accomplishing activities, and becoming its essence is Amoghasiddhi. The five families are also the nature of Vajradhara, therefore, I prostrate and pay homage to the great Vajradhara who has become the essence of the five families. The second is from the Tathagata, the fifth chapter.\ \ Sixth, the chapter on explaining the blessings of body, speech, and mind has two parts: the text of the chapter and the explanation of the meaning of the chapter's name. The first part has five: blessings of body, speech, and mind, the ritual of offering, supreme accomplishment is not achieved without the completion stage, subtle yoga, and the ritual of conduct. The first part has two: provisional meaning and definitive meaning. The first part has two: a brief indication and a clear explanation of it. The first is: from then on, the Tathagata up to "Bāka Vajra Svabhāva Ātmako Haṃ." Then, in the past, the Tathagata Vajra Akshobhya spoke. How is it? The body, speech, and mind of all the Tathagatas are Vajra Akshobhya, and its secret Vajra is the mantra that arises and blesses in the mind of the practitioner, the immovable one. Thinking of explaining it, he entered into a one-pointed samadhi and spoke this mantra that blesses the mind. From Oṃ Sarva to Kau Haṃ, Oṃ has already been explained, Sarva is all, Tathāgata is the Thus Gone One, Citta is mind, Vajra is diamond, Svabhāva is nature, Ātmakaṃ is self, Ahaṃ is I, in short, it is said that the mind of all the Thus Gone Ones, the nature of the diamond, is I. Likewise, from then on, the Blessed One, the Thus Gone One, Vajra Vairocana, free from dust, is the essence of mirror-like wisdom. The Vajra, the place of Vairocana, is the mantra that arises and blesses in the practitioner's body. Thinking of explaining it, he entered into samadhi.