Chinese
无有差别而作，宣说了名为“三摩地”之品。如缝纫师之线。缝纫师所持之小线之谓也。如是等等，以品之名义俱全而宣说。诸天生起之支分所成之密咒，最初宣说者，谓最初结合之三摩地支分所成之瑜伽之一分，观修空性，为使之稳固之特征之咒语，最初当宣说之义。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）等等，谓观修真实之坛城后，当念诵此咒之义。安住于法生处者，谓驱逐邪魔与观修空性后，从字吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之种子生起之基之坛城自性之法生之手印上，智慧之地四大种之自性与须弥山完全转变，七宝之宫殿中，种种莲花与月亮与太阳之坛城中，刹那间圆满之三十二天特别信奉之坛城如是观修。彼即金刚鬘中所说之色蕴所摄等等，作为真实之坛城，父母成为一体后，于此咒语中稳固。又从三字所生之莲花与月亮与太阳上，三字完全转变，从月亮之坛城上，先前之莲花等等三者进入，以法界之咒语稳固自己之心。其上三字如是排列，之后以生起与收摄为先导而生起金刚。彼完全转变后，观修金刚持大等等之任何天神轮。智慧菩萨与三摩地菩萨，以欢喜之特征之后作瑜伽，于蕴、界、处安立字之特征之极瑜伽圆满后，作加持身等等之大瑜伽。手印聚集后，于所触金刚母之法生中取出之咒语。
English
Having made it without difference, it explains the chapter called "Samadhi". Like a seamstress's thread. It is called the small thread held by the seamstress. Thus, it is explained with the name and meaning of the chapter complete. The secret mantra that has become a branch of the arising of the gods, the first to be explained, means that the first mantra, which is a part of yoga that has become a branch of samadhi that is initially combined, and whose characteristic is to stabilize the meditation on emptiness, should be explained first. Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) etc., means that after meditating on the true mandala, this mantra should be recited. The one who abides in the place of Dharma arising, means that after dispelling obstacles and meditating on emptiness, on the mudra of Dharma arising, which is the nature of the base mandala arising from the seed of the letter Hum (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 the four great elements of the ground of wisdom and Mount Sumeru are completely transformed. In the palace of the seven precious things, in the mandala of various lotuses and the moon and the sun, the thirty-two gods who are perfected in an instant especially meditate on the mandala. That is, as the true mandala, as it is said in the Vajra Garland, including the aggregates of form, etc., the father and mother become one, and then become stable in this mantra. Again, on the lotus, moon, and sun arising from the three letters, the three letters are completely transformed, and from the mandala of the moon, the previous three, such as the lotus, enter, and the mind is stabilized with the mantra of the Dharma realm. Arrange the three letters on it, and then generate the vajra with generation and absorption as the guide. After that is completely transformed, meditate on any wheel of deities such as the Great Vajradhara. After the yoga is performed following the characteristics of pleasing the Wisdom Bodhisattva and the Samadhi Bodhisattva, and after the perfection of the ultimate yoga of establishing letters on the aggregates, elements, and sources, perform the great yoga of blessing the body, etc. After the mudras are gathered, the mantra extracted from the Dharma arising of the touchable Vajra Mother.
Chinese
将这些坛城尊众化现出来，做了从那之外向外扩展而利益有情的事情后，再次返回，观想坛城尊众依次安住于东方等方位和边角。进行灌顶和加持，并在其后修习将要讲述的事业之王胜乐金刚的甚深三摩地支分瑜伽。为了开示那本身，所以说“毗卢遮那等诸佛之轮”，意思是说从三字圆满变化所生的轮之手印所生的，具有毗卢遮那化身的三十二尊本性的轮。所谓“部族及与其相关的诸尊”，是指与毗卢遮那等部族有关联的诸尊的同义词。所谓“那本身如其所住般真实安住”，是指靠近东方等方位而安立。所谓“与自部主之身色相同”，是指相对于中央的主尊，中央的方位与部主相同之意。如是，毗卢遮那坛城中央的方位是白色的。东、南、西、北的方位分别是黑色、黄色、红色和绿色。同样，不动佛坛城中央的方位是黑色，东等方位分别是白色、黄色、红色和绿色。宝生佛坛城中央的方位是黄色，东等方位分别是白色、黑色、红色和绿色。无量光佛坛城中央的方位是红色，东等方位与之前相同。然而西方是黑色的。不空成就佛坛城的方位是绿色，东等方位与之前相同。然而北方是黑色的。如是，从佛眼佛母开始到损美国王之间，应当了知具有三十二尊本性的三十二个坛城。如果将这些简略归纳，则会变成一千零二十四尊本尊。这些应当相对于部主，如其所住般进行安立。口
English
Having emanated these mandala deities, after doing the work of expanding outward from that and benefiting sentient beings, they return again, and one should contemplate the mandala deities gradually residing in the eastern and other directions and intermediate directions. Bestow empowerment and blessings, and after that, meditate on the subtle yoga of the branch of Samadhi of the supreme King of Action, Hevajra, which will be explained later. In order to show that itself, it is said, "The wheels of the deities such as Vairochana," meaning that which is born from the hand symbol of the wheel born from the complete transformation of the three syllables, the wheel of the nature of the thirty-two deities who are the emanations of Vairochana. "The family and the deities related to it" is a synonym for the deities who are related to the family of Vairochana and so on. "That itself abides perfectly as it abides" means that it is established close to the eastern and other directions. "Similar to the body color of one's own lord" means that in relation to the central lord, the central direction is the same as the lord. Thus, the central direction of the Vairochana mandala is white. The eastern, southern, western, and northern directions are black, yellow, red, and green respectively. Similarly, the central direction of the Akshobhya mandala is black, and the eastern and other directions are white, yellow, red, and green respectively. The central direction of the Ratnasambhava mandala is yellow, and the eastern and other directions are white, black, red, and green respectively. The central direction of the Amitabha mandala is red, and the eastern and other directions are the same as before. However, the west is black. The direction of the Amoghasiddhi mandala is green, and the eastern and other directions are the same as before. However, the north is black. Thus, from Buddha Locana to King Nodme, one should know the thirty-two mandalas that are the nature of the thirty-two deities. If these are briefly summarized, they will become one thousand and twenty-four deities. These should be established in relation to the lord, as they abide. Kha
Tibetan
དོག་སྣ་ལྔའི་སའི་ཆ་དང་ལྡན་པའོ་ཞེས་པ་ལ། བདག་པོ་ལ་ལྟོས་ཏེ་ཤར་ལ་སོགས་པའི་ཕྱོགས་སུ་ཁ་དོག་ལྔ་དང་ལྡན་པའོ། །ཐམས་ཅད་དུ་བཟང་པོའི་ཞེས་པ་ནི་ནང་གི་དཀྱིལ་འཁོར་གྱི་ཁྱད་པར་རོ། །ཕྱིའི་དཀྱིལ་འཁོར་ནི་གྲུ་བཞི་པ་ཉིད་དོ། །གཟུགས་རྡོ་རྗེ་ལ་སོགས་པ་དང་ལྡན་པའོ་ཞེས་པ་ནི་ལྷའི་སྣམ་བུ་དང་དྲ་བ་ཕྱེད་པ་དང་རིན་པོ་ཆེའི་ཕ་གུ་དང་པ་ཉྩ་རཱ་ག་ལ་སོགས་པ་དང་ལྡན་པའོ། །ལྷ་ལ་སོགས་པ་ཉེ་བར་བསྟན་པའི་མཆོད་པ་རྣམ་པ་ལྔ་དང་བཅས་པའོ་ཞེས་པ་ལ། ཤིན་ཏུ་དད་པ་ལས་འོངས་པའི་བརྒྱ་བྱིན་ལ་སོགས་པའི་ལྷའི་ཚོགས་ཀྱི་ལག་པས་འབུལ་བ་རྣམ་པ་སྣ་ཚོགས་པའི་མཆོད་པ་དང་བཅས་པ་ཞེས་བྱ་བའི་ཐ་ཚིག་གོ །མདོར་ན་ཞེས་པ་ནི་སྔར་བཤད་པའི་བསྐྱེད་པའི་རིམ་པས་སོ། །ལྷའི་འཁོར་ལོ་འདི་ལྟར་བསམ་པར་བྱའོ་ཞེས་བྱ་བ་ནི་དཀྱིལ་འཁོར་རྒྱལ་བ་མཆོག་གི་ཏིང་ངེ་འཛིན་གྱི་སྒོ་ནས་བསྐྱེད་པའི་དེ་བཞིན་གཤེགས་པ་ལ་སོགས་པའི་ལྷའི་འཁོར་ལོ་བསྒོམ་པར་བྱའོ། །བདག་ཉིད་ནི་དཀྱིལ་འཁོར་གྱི་འཁོར་ལོ་ལས་ལོགས་སུ་བདག་ཉིད་ཀྱང་ཐ་དད་པར་བསྒོམ་པར་མི་བྱའི། འོན་ཀྱང་དཀྱིལ་འཁོར་གྱི་བདག་པོའི་རང་བཞིན་དུ་བཞུགས་པར་བདག་ཉིད་བསམ་པར་བྱ་བའི་དོན་ཏོ། །འཁོར་ལོའི་དཀྱིལ་དུ་ཞེས་པ་ལ་ལྷ་སུམ་ཅུ་རྩ་གཉིས་ཀྱི་ལྷའི་འཁོར་ལོའི་དབུས་སུའོ། །བདག་པོར་གྱུར་པ་ཉིད་ཀྱིས་གཞག་གོ་ཞེས་པ་ནི་རྣལ་འབྱོར་བཞིས་བདག་ཉིད་ཀྱི་དང་པོ་སྦྱོར་བའི་ཏིང་ངེ་འཛིན་གྱི་ཞེས་བྱ་བའི་དོན་ཏོ། །སྐད་ཀྱི་བྱིངས་བརྗོད་པ་ནི་དོན་དུ་མ་ཡིན་པས་བསྒོམ་པའི་སྒྲ་ནི་གཞག་པའི་དོན་ལ་འཇུག་གོ །དེ་ནས་ཞེས་བྱ་བ་ལ་སོགས་པས་རྡོ་རྗེ་འཆང་ཆེན་པོ་ལ་རྗེས་སུ་འཇུག་པས་རྣམ་པར་སྣང་མཛད་ལ་སོགས་པའི་ཕྱག་རྒྱ་ཆེན་པོ་བསྒོམ་པ་བསྟན་ཏོ། །གང་གི་ཕྱིར་བཅོམ་ལྡན་འདས་རྡོ་རྗེ་འཆང་ཆེན་པོ་ནི། ཤེས་པ་དང་ཤེས་བྱ་ཉེ་བར་བསྡུས་པའི་ངོ་བོ་ཆོས་ཐམས་ཅད་ཀྱི་ཆོས་ཉིད་ཀྱི་རང་བཞིན་ནོ། །དེ་བས་ན་དེས་བྱིན་གྱིས་བརླབས་པའི་དེ་བཞིན་གཤེགས་པའི་སྐུ་རྣམས་ཀྱིས་བསོད་ནམས་ཀྱི་ཚོགས་དང་ཡེ་ཤེས་ཀྱི་ཚོགས་སྟེར་པར་འགྱུར་རོ། །གཞན་དུ་ན་བརྟག་པར་བྱ་བ་ཙམ་དེ་རྣམས་ཀྱི་ འབྲས་བུ་གང་ཡང་སྟེར་བར་མི་འགྱུར་རོ། །དེ་ལ་རྗེས་སུ་ཞུགས་པའི་ལྷའི་སྐུ་བརྟགས་པ་ཡང་ཡོངས་སུ་དག་པའི་སྐུར་འགྱུར་རོ། །དེ་ཉིད་ཀྱི་ཕྱིར་ལེའུ་བཅུ་གསུམ་པ་ལས་ཀྱང༌། །རྡོ་རྗེ་སེམས་དཔའ་རྒྱལ་པོ་ཆེ། །ཡང་དང་ཡང་དུ་བསྐུལ་བར་བྱ། །དེ་ནི་སྔགས་རྣམས་ཐམས་
Chinese
所谓“具有五种颜色的土地部分”，是指依赖于主尊，在东方等方向具有五种颜色。所谓“一切皆善”，是指内部坛城的特点。外部坛城则是四方形。所谓“具有形像金刚等”，是指具有天衣、半网、珍宝饰品和五欲等。所谓“与诸天等所显示的五种供养具备”，是指以极其虔诚之心而来的帝释天等诸天众，以手供奉各种供养。总而言之，是指之前所说的生起次第。所谓“应如是思维诸天之轮”，是指应以坛城胜者的等持之门，观想生起的如来等诸天之轮。自身不要从坛城之轮中分离出来，也不要观想自身是不同的，而是要思维自身安住于坛城主尊的自性之中。所谓“在轮的中央”，是指在三十二天众的诸天之轮的中央。所谓“由成为主尊者安置”，是指以四种瑜伽，自身首先与结合的等持之意。说语词的词根并非是意义，因此观想的音声是用于安置之义。从“之后”等开始，通过随顺大金刚持，显示了观想毗卢遮那佛等大印。因为薄伽梵大金刚持是知识和所知汇集的本体，是所有法之法性的自性。因此，被其加持的如来之身，将给予福德资粮和智慧资粮。否则，仅仅是观想的那些，不会给予任何果实。随之进入的诸天之身，也会变成完全清净之身。因此，在第十三章中也说：金刚萨埵大王，应反复劝请。因为那是所有的咒语。
English
That which is said, "Possessing the part of the land with five colors," means that depending on the main deity, it possesses five colors in the eastern and other directions. That which is said, "All good," refers to the characteristics of the inner mandala. The outer mandala is square. That which is said, "Possessing forms of vajras, etc.," means possessing divine garments, half-nets, precious ornaments, and the five desires, etc. That which is said, "Accompanied by the five offerings shown by the gods, etc.," means that the hosts of gods, such as Indra, who come from extreme devotion, offer various offerings with their hands. In short, it refers to the previously explained generation stage. That which is said, "One should contemplate the wheel of deities in this way," means that one should meditate on the wheel of deities, such as the Tathagatas, generated through the samadhi of the supreme mandala victor. One should not separate oneself from the wheel of the mandala, nor should one contemplate oneself as being different, but rather one should contemplate oneself as abiding in the nature of the main deity of the mandala. That which is said, "In the center of the wheel," means in the center of the wheel of the thirty-two deities. That which is said, "Placed by the one who has become the main deity," means the meaning of the samadhi of the first union of oneself with the four yogas. Speaking the root of the word is not the meaning, therefore the sound of contemplation is used for the meaning of placement. Starting with "Then," etc., by following the Great Vajradhara, it shows the contemplation of the great mudra of Vairochana, etc. Because the Bhagavan Great Vajradhara is the essence of the collection of knowledge and knowable objects, it is the nature of the dharmata of all dharmas. Therefore, the bodies of the Tathagatas blessed by him will give the accumulation of merit and the accumulation of wisdom. Otherwise, those that are merely contemplated will not give any fruit. The bodies of the deities that enter into it will also become completely pure bodies. Therefore, it is also said in the thirteenth chapter: Great King Vajrasattva, should be repeatedly urged. Because that is all the mantras.