Chinese
“海洋”等词是指七大洲。 山也是七座。 海洋也是七个。 “星星、日月、星辰、行星的集合以及仙人”等词是指星星有二十七个，以及它们无尽的关联。 日月是圆形的。 “星辰、行星的集合”等词是指同样具有星辰形态的吉祥星等。 仙人是指七颗星星。 “天神、精灵、龙族等”等词是指天神包括四大天王等。 精灵是指无法被他人战胜者以及饿鬼等。 龙族是指无边龙王等。 “动物四种生处”等词是指卵生动物包括鹏鸟等，是风的生处。 胎生动物包括象王等，是火的生处。 湿生动物包括昆虫、蝴蝶和蚂蚁等，是水的生处。 化生动物包括树木等，是土的生处。 同样，化生的大动物是尸体的生处。 “各种各样的土地和下方”等词中的“从”字是句子的语气词。 各种各样也是如此，因为是从那里来的，所以是各种各样的土地，是七大洲的自性和十二部分的自性。 其下方是各种各样的土地的下方，即龙族的世界和七层地狱的世界。 各种各样的土地那里有人们，下方地狱的世界里有地狱众生，这里的“也”字是 جمع（集合）的意思。 在空性之中真实显现，例如水中之盐，以及鸡蛋之中生出小鸡一样，这里用盐来比喻产生坚固之物，用鸡蛋来比喻产生运动之物，“和”字是 جمع（集合）。 例如，太阳光照射，盐水中微小的颗粒变成坚硬的盐，同样，须弥山等是坚固的。 例如，融化的酥油的微小颗粒在鸡蛋中变成头、身体等部分的组成部分，同样，运动的众生也应如此理解。 这个世界的形成将在第五章中详细阐述。 这是对世界概括的伟大总结。 现在，文殊菩萨以身体……
English
The words "ocean" and so on refer to the seven continents. The mountains are also seven. The oceans are also seven. The words "stars, sun, moon, constellations of stars and planets, and hermits" refer to the twenty-seven stars and their infinite connections. The sun and moon are round in shape. The words "constellations of stars and planets" refer to the auspicious stars and others that have the form of stars. The hermits are the seven stars. The words "gods, spirits, nagas, etc." refer to the gods including the Four Great Kings and others. The spirits refer to those who cannot be defeated by others, and pretas, etc. The nagas refer to the endless nagas and others. The words "animals, four kinds of birth" refer to those born from eggs, including the garuda, which is the place of wind. Those born from the womb, including the elephant king, are the place of fire. Those born from moisture, including insects, butterflies, and ants, are the place of water. Those born miraculously, including trees, are the place of earth. Similarly, the great miraculously born are the place of corpses. The word "from" in the words "various lands and below" is a word of the sentence. Various is also like that, because it comes from there, so it is various lands, the nature of the seven continents and the nature of the twelve parts. Below it is below the various lands, that is, the world of the nagas and the seven worlds of hell. In the various lands there are people, and in the world of hell below there are hell beings, and the word "also" here means collection. In the middle of emptiness, it truly arises, like salt in water, and like a chick born in the middle of an egg, here salt is used as a metaphor for producing stable things, and eggs are used as a metaphor for producing moving things, and the word "and" is collection. For example, when sunlight shines, the tiny particles of salt water become solid salt, similarly, Mount Meru and others are stable. For example, the tiny particles of melted butter become parts of the head, body, etc. in the egg, similarly, moving beings should be understood in this way. The origin of this world will be explained in detail in the fifth chapter. This is a great summary of the summary of the world. Now, Manjushri with his body...
Chinese
因此，我将阐释先前次第所阐述的、汇集金刚身的第五个偈颂。身，指的是远离遮蔽的月亮。智慧，指的是远离遮蔽的太阳。虚空，指的是远离遮蔽的虚空界，同样地，还有风界、火界、水界和土界。稳固，指的是五界自性，远离遮蔽的稳固界。动摇，指的是六界自性的有情之界，远离遮蔽。天即是能生见与非见者，天也是如此，能生见与非见也是如此，即天是能生见与非见者。无色界的有，仅仅具有了别识的慢心，如虚空无边处等四种。如是，身等金刚智慧之所依，如来所说的十种有，从金刚身中，将产生咒语的生处，如明点等。人的主宰是藏人。此处咒语的生处是，从月亮产生明点，从太阳产生遍行，从虚空界产生阿（ཨ，a，无），从风界产生伊（ཨི，i，伊），从火界产生热（རྀ，ṛ，热），从水界产生乌（ཨུ，u，乌），从土界产生勒（ལྀ，ḷ，勒），从稳固界产生辅音字玛（མ，ma，玛），从动摇界产生辅音字夏（ཀྵ，ṣa，夏），从无色界产生辅音字哈（ཧ，ha，哈）。这些咒语的词句应当以逆时针方向书写。如是，先前的辅音字会加在后面的辅音字之上。勒（ལྀ，ḷ，勒）字等，通过“伊嘎呢阿匝拉亚纳欧”变为亚纳，并以末尾的阿字完全结合。遍行是半月之形。明点是圆的。智慧是顶端之形。功德和增长等咒语的咒语生处如下：哈夏玛勒乌热伊阿（ཧ་ཀྵ་མ་ལྀ་ཨུ་རྀ་ཨི་ཨཿ，ha ṣa ma ḷ u ṛ i aḥ，哈 夏 玛 勒 乌 热 伊 阿）哈昂姆勒特雅昂（ཧྐྵྨླྺྲྱཾ，hāṃ mlṝṃ，哈昂姆勒特雅昂），这是世间界的集合和金刚身，虚空界是雅字风之坛城。其上是拉字火之坛城。其上是瓦字水之坛城。其上是拉字土之坛城。其上是玛字五种须弥山。其上是夏字以莲花之姿摇动的集合。
English
Therefore, I shall explain the fifth verse that summarizes the Vajra Body, which has been taught in the previous sequence. Body refers to the moon that is free from obscuration. Wisdom refers to the sun that is free from obscuration. Space refers to the space realm that is free from obscuration; similarly, there are the wind realm, fire realm, water realm, and earth realm. Steadiness refers to the nature of the five realms, the steady realm that is free from obscuration. Movement refers to the sentient being's realm of the six realms' nature, which is free from obscuration. Deva is that which generates seeing and not seeing, and that which generates seeing and not seeing is also Deva, that is, Deva is that which generates seeing and not seeing. The existence of the formless realm, which possesses only the pride of distinguishing consciousness, such as the four formless realms of infinite space, etc. Thus, the basis of the Vajra Wisdom of body, etc., the ten kinds of existence spoken by the Tathagata, from the Vajra Body, the place of origin of mantras, such as bindu, etc., will arise. The lord of men is the Tibetan. Here, the place of origin of mantras is: from the moon arises bindu; from the sun arises complete separation; from the space realm arises A（ཨ，a，A）; from the wind realm arises I（ཨི，i，I）; from the fire realm arises Ṛ（རྀ，ṛ，Ri）; from the water realm arises U（ཨུ，u，U）; from the earth realm arises Ḷ（ལྀ，ḷ，Li）; from the steady realm arises the consonant Ma（མ，ma，Ma）; from the moving realm arises the consonant Ṣa（ཀྵ，ṣa，Sha）; from the formless realm arises the consonant Ha（ཧ，ha，Ha）. These mantra words should be written in a counterclockwise direction. Thus, the previous consonant goes on top of the later consonant. The letter Ḷ（ལྀ，ḷ，Li）, etc., is transformed into Yaṇa by "Ika ni Acala Yaṇa O", and is completely combined with the final letter A. Complete separation is the form of a half-moon. Bindu is round. Wisdom is the form of the summit. The place of origin of mantras for mantras such as merit and increase is as follows: Ha Ṣa Ma Ḷ U Ṛ I Aḥ（ཧ་ཀྵ་མ་ལྀ་ཨུ་རྀ་ཨི་ཨཿ，ha ṣa ma ḷ u ṛ i aḥ，Ha Sha Ma Li U Ri I Ah）Hāṃ Mlṝṃ（ཧྐྵྨླྺྲྱཾ，hāṃ mlṝṃ，Ham Mlim）, this is the collection of the world realm and the Vajra Body, the space realm is the Ya letter, the mandala of wind. On top of that is the Ra letter, the mandala of fire. On top of that is the Va letter, the mandala of water. On top of that is the La letter, the mandala of earth. On top of that is the Ma letter, the fivefold Mount Meru. On top of that is the Ṣa letter, the collection of movements in the form of a lotus.
Chinese
嗡。在那之上是无色之众，哈字。（藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）从哈字中分离出太阳和明点、月亮和那达、金刚的标志，顶端是尖的。因此，金刚的身、世间的界和坛城的形态将被阐述，所以要讲述。如此，咒语的生处将会出现，并且再次在此处解脱，意思是再次收摄的时候，在此处解脱，也就是融入。如此，谁以正确的智慧，意思是如此宣说的次第，以此无垢的金刚身，是谁以智慧来认知呢？那不是畜生，意思是畜生不知道。从心的种种遍计中解脱，遍计是于坛城中分别的法，从中解脱就是从心的种种遍计中解脱。这十种相概括起来，在法界极度清净的赞颂中，如来所说如下：十种相是十种意义的意义。能胜十力遍布之主，一切的利益无余成办，十相具力伟大者。无始无终无戏论之主，如是之性清净之主，真实语者语不变异，如所说般如是行。无二，宣说为无二，安住于真实边际。无我具足狮子吼，令外道山野恶兽惊恐。如是。金刚身概括的略义。现在，罗睺等生起收摄的第六偈“左边的肢体”等，我将要解释。在左边的肢体是白色燃烧，意思是先前所说的不可摧毁，从中央安住，具有弯曲一半标志之名的左边的肢体，是一个明点，那也是白色燃烧，是白色智慧的光芒。行者的甘露之分就是一部分。右边是红色的，意思是不可摧毁的右边，具有分离标志之名的红色燃烧，是红色智慧的光芒。那些的外边，左边和右边，也按照数量变成罗睺和劫末之火。然后变成月亮和太阳。那四
English
Oṃ. Above that is the formless assembly, the syllable Ha. (Tibetan: ཧ་, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, Literal Chinese meaning: Ha) From the syllable Ha, separated are the sun and bindu, the moon and nada, the vajra's mark, the tip being one-pointed. Thus, the vajra body, the realm of the world, and the form of the mandala will be explained, so it should be told. Thus, the place of origin of mantras will arise, and again it will be liberated in this very place, meaning that again at the time of gathering, it will be liberated in this very place, that is, it will be absorbed. Thus, who with correct wisdom, meaning that the order of speaking is such that, with this stainless vajra body, who is it that recognizes with wisdom? That is not an animal, meaning that the animal does not know. Liberated from the mind's various conceptualizations, conceptualization is the dharma that is distinguished in the mandala, and liberation from that is liberation from the mind's various conceptualizations. These ten aspects, summarized, in the praise of the Dharma realm being extremely pure, the Tathagata said as follows: The ten aspects are the meaning of the ten meanings. The Lord of the Ten Powers of the Able One, accomplishing all benefits without exception, the Ten Aspects, the powerful great one. The beginningless, the non-elaborate Lord, suchness itself, the pure Lord, speaking truthfully and not changing words, acting as he has spoken. Non-dual, proclaimed as non-dual, abiding from the true edge. Selfless, possessing the lion's roar, frightening the heretical mountain wild beasts. Thus. The condensed meaning of the condensed vajra body. Now, the sixth verse of the arising and gathering of Rahu and others, "the left limb" etc., I will explain. On the left limb is white burning, meaning the previously mentioned indestructible, abiding from the center, the left limb with the name of the half-curved mark, is one bindu, and that is also white burning, the rays of white wisdom. The share of the nectar of beings is a part itself. On the right is the color red, meaning the indestructible right side, the red burning with the name of the separated mark, is the rays of red wisdom. Outside of those, on the left and right, also according to the number, they become Rahu and the fire of the end of the kalpa. Then they become the moon and the sun. Those four