Chinese
说了空性，空性是第一品所说的咒语的左边的支分，后面是随声（藏文：ང་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：啊母），东方和西方是两个阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），南方的支分是两个断笔点，无元音的至高无上，即不可摧毁的无元音哈字（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）中，身、语、意和智慧金刚真实地产生。在这些之中，首先暂时说身的产生，这里首先是随声（藏文：ང་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：啊母），然后是阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），二者的中间是断笔，随声的后面是长阿字（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）。这样，通过将长元音移到彼岸，就能获得先前的随声（藏文：ང་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：啊母）之母。通过将母字移到彼岸，从阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）产生的彼岸的断笔，就变成了乌字（藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：乌），然后阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）变成了功德，就是奥字（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：奥）。然后，从确定的词的特征来说，因为有文字衰减，所以要分离母字，去掉长阿字（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）。这样，具有三种功德的自性嗡字（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）是身金刚，从自己和他人的成就的边际来说是阿乌母。现在要说语金刚，这里将先前和后面的两个阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）做成长音，最后给予断笔。然后，长阿字（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）变成了三种功德的自性，说成阿阿。现在要说意金刚，这里首先是无元音的哈字（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈），然后是短阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），然后是断笔，然后是点，然后是长阿字（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。像先前一样，断笔是乌字（藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：乌），去掉最初和最后的长阿字（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）。由此，吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是三种功德的自性，说成哈永。这样，身语意的咒语就真实地产生了，咒语的生处是产生者的意思。现在要说智慧金刚，这里首先是无元音的哈字（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈），然后是短阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），然后是断笔，然后是随声（藏文：ང་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：啊母），然后是长阿字（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。像先前一样，从断笔产生乌字（藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：乌）和先前元音的功德，与哈字（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）真实地结合，去掉后面的阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和母字。
English
Emptiness was spoken, emptiness is the left limb of the mantra mentioned in the first chapter, followed by anusvara [藏文：ང་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：啊母], two A syllables [藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿] in the east and west, two bindus of visarga in the southern limb, and the indestructible Ha syllable [藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈] without vowels, which is said to be supreme, from which body, speech, mind, and wisdom vajra truly arise. Among these, first, let us speak of the arising of the body for a while. Here, first is anusvara [藏文：ང་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：啊母], then the A syllable [藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿], and in the middle of the two is visarga, and at the end of anusvara is the long A syllable [藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿]. Thus, by bringing the long vowel to the other shore, one will obtain the previous anusvara [藏文：ང་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：啊母] itself. By bringing the Ma syllable to the other shore, the visarga from the A syllable [藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿] becomes the U syllable [藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：乌], and then the A syllable [藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿] becomes a quality, which is the O syllable [藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：奥]. Then, from the characteristic of the definite word, because there is a decay of letters, the Ma syllable should be separated and the long A syllable [藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿] should be removed. Thus, the Om syllable [藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡] which is the nature of the three qualities is the body vajra, and it is spoken as A-Um from the limits of one's own and others' accomplishments. Now, the speech vajra is to be spoken. Here, the two A syllables [藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿] of the former and the latter are made long, and finally visarga is given. Then, the long A syllable [藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿] becomes the nature of the three qualities, and it is spoken as A-Ah. Now, the mind vajra is to be spoken. Here, first is the Ha syllable [藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈] without vowels, then the short A syllable [藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿], then visarga, then bindu, and then the long A syllable [藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿]. Thus, as before, visarga is the U syllable [藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：乌], and the initial and final long A syllables [藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿] are removed. From this, the Hum syllable [藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽] is the nature of the three qualities, and it is spoken as Ha-Yum. Thus, the mantras of body, speech, and mind truly arise, and the place of origin of the mantras is the meaning of 'the one who generates'. Now, the wisdom vajra is to be spoken. Here, first is the Ha syllable [藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈] without vowels, then the short A syllable [藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿], then visarga, then anusvara [藏文：ང་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：啊母], and then the long A syllable [藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿]. Thus, as before, from visarga arises the U syllable [藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：乌] and the quality of the previous vowel, and it is truly combined with the Ha syllable [藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈], and the following A syllable [藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿] and Ma syllable are removed.
Chinese
如是，三功德之自性为ཧོ་字，念诵为ཧ་ཨ་ཨུ་。如是，智慧金刚之三功德为无明、行和识。身金刚为名和色，六处和触。语金刚为受、爱和取。意金刚为有、生和老死，乃由明点之形所致。如是，生起无明等之殊胜安乐之智慧金刚等乃第四。此乃咒语之生处，总共有十二种，即身、语、意和智慧金刚，此乃薄伽梵之定解。现在宣说安立咒语之相，在此一切处，于粉末坛城之日月座上，以粗、细和他者之差别安立三种。其中，他者之差别乃安立咒语之种子字。细微之差别乃咒语之种子字转变而成之金刚等之相。粗大之差别乃金刚等之相转变而成之本尊之形相。 如是，按照次第安立咒语之种子字后，应了知安立相等等。此乃定解，因此，此处主尊宣说了以咒语安立种子字。胜者之主之莲花具多种颜色，即绿色，于日月火之上为ཧཱུྃ་字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），此处于虚空之边际执持之时，日月和罗睺结合，日月和火完全具足，彼即坛城之座。内里有ལ་ལ་ནཱ་和ར་ས་ན་和ཨ་བ་དྷཱུ་ཏཱི་，完全具足，乃心间之莲花，其中心日月罗睺之上，以ཧཱུྃ་字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之种子字用蓝色粉末书写。或者，书写其转变而成之蓝色三尖金刚。于秘密续之粉末坛城中，不应于完全舍弃世间诽谤之器皿中书写本尊之形相。安立主尊之种子字。之后，于莲花之花瓣上为布施等之波罗蜜多等。
English
Thus, the nature of the three qualities is the letter ཧོ་, pronounced as ཧ་ཨ་ཨུ་. Likewise, the three qualities of wisdom vajra are ignorance, formation, and consciousness. The body vajra is name and form, the six sense sources and contact. The speech vajra is feeling, craving, and grasping. The mind vajra is existence, birth, and aging and death, caused by the power of the bindu's form. Thus, the wisdom vajras, which generate ignorance and so on, are the fourth, which is the supreme bliss-maker. This is the source of mantras, and in all there are twelve aspects: body, speech, mind, and wisdom vajra, which is the certainty of the Bhagavan. Now, the establishment of the signs of mantras is spoken of. In all these places, on the sun and moon seats of the powder mandala, there are three ways of establishing them through coarse, subtle, and other distinctions. Among them, the other distinction is the establishment of the seed syllables of mantras. The subtle distinction is the signs of vajras and so on, which are the complete transformation of the seed syllables of mantras. The coarse distinction is the forms of deities, which are the complete transformation of the signs of vajras and so on. Thus, after establishing the seed syllables of mantras in the proper order, one should understand the establishment of signs and so on. This is certainty. Therefore, here the main lord speaks of establishing the seed syllables with mantras. The lotus of the lord of victors has various colors, namely green, and above the moon, sun, and fire is the letter ཧཱུྃ་ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum). Here, at the time of holding the edge of the empty sky, the moon and sun and Rahu are combined. The moon, sun, and fire are perfectly complete, and that is the seat of the mandala. Inside are ལ་ལ་ནཱ་ and ར་ས་ན་ and ཨ་བ་དྷཱུ་ཏཱི་, perfectly complete, which is the lotus of the heart. On the moon, sun, and Rahu at its center, the seed syllable ཧཱུྃ་ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) should be written with blue powder. Or, the blue three-pointed vajra that has been transformed from it should be written. In the powder mandala of the secret tantra, the form of the deity should not be written in a vessel that completely abandons worldly slander. The seed syllable of the lord is established. Then, on the petals of the lotus are the perfections such as generosity and so on.