Chinese
大手印瑜伽简要归纳，以入定为先导，体验自性光明融入之相，即此之义。从何处而出呢？因此说，从彼之身语意金刚而出，如头、颈、心等处依次而出。或者说，从自身八处发出，口诵此语，心念此意。嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之意，即以空性之心为嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）之义。从本初未生之法，以啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）之相显现，为了真实证悟而称啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）。身亦是，清净亦是，意亦是，故称吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。如是显示三字之开展，今为宣说坛城之开展，故说“此后随即知晓”。“此后”即指宣说三字之后。所谓“仅此宣说”，即指世尊仅宣说三字，一切如来、明妃、菩萨、忿怒尊之王皆已显现，与此相关联。一切皆是，亦是如来，故一切如来即指不动佛等五佛。明妃分为俱生明妃和随生明妃，共九位。因其等证悟光明之实相，故称明妃。菩萨之义已于前述，即地藏王等八位。忿怒尊之王即指阎魔敌等十位。此等为二者之合集。所谓“生出”，即指显现。从何处而出呢？因此说“从世尊之身而出”，即指从具有殊胜美妙之姿的身而出。所谓“从一切毛孔中”，即指从世尊身之毛孔中而出。所谓“取出”，即指必定取出。所谓“世尊”，即指导师。所谓“东方等方向”，
English
The yoga of Mahamudra is briefly summarized, taking absorption as the preliminary, experiencing the characteristic of naturally luminous entry, which is the meaning of this. From where does it come out? Therefore, it is said that it comes from the Vajra of body, speech, and mind of that very one, in order as the head, neck, and heart. Or, from one's own body, from all eight places, verbally expressing it, mentally urging it. The meaning of Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is that the mind empty of meaning is the meaning of Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡). The dharmas that have not arisen from the beginning are manifested close to the nature of Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊) in order to realize them correctly, therefore it is called Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊). It is also the body, it is also pure, it is also the mind, therefore it is called Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Thus, having shown the expansion of the three syllables, now, in order to express the expansion of the mandala, it is said, "Then, immediately after saying that, it is to be known." "Then" means after uttering the three syllables. "Just by saying this" means that just by the Blessed One uttering the three syllables, all the Tathagatas, Vidyas, Bodhisattvas, and Wrathful Kings have appeared, and it is related to this. Since everything is also the Tathagata, all the Tathagatas are the five, such as Akshobhya. Vidyas are nine, divided into co-emergent and subsequent Vidyas. Because they realize the suchness of luminosity, they are Vidyas. The meaning of Bodhisattva has already been explained, which are the eight, such as Kshitigarbha. The Wrathful Kings are the ten, such as Yamantaka. These are a collection of two. "Emerged" means appeared. From where? Therefore, it is said, "From the body of the Blessed One," which means from the body that possesses the supreme enchanting demeanor. "From all the pores" means from all the pores that reside on the body of the Blessed One. "Having extracted" means having definitely extracted. "The Blessed One" means the teacher. "To the east and other directions"
Chinese
又，东方和南方和西方 和北方的诸方，以及火和，离真和，风和具证等，总而言之，以仪轨中所说的次第安住，即是安住。要知道月亮等的座垫是剩余的。为了显示广说，有些人说是遍照的形象，因为如镜般的智慧之面特别显现，所以遍照即是其形象，三面六臂之义。有些人说是宝生之形象，珍宝是能满足心中一切希望的，能以平等性息灭众生贫困之苦，从何处生起，那就是宝生，其形象如前。有些人说是无量光之形象，无量是不可测量的，光是各别思择的智慧之形象。那在何处有，就称其为那。有些人说是损美国王和顶髻转轮王之间的形象，这是将其他也包含在中间而说的。由于穿透自在等世间守护者，所以是损美。由于以其自性来显明，所以是损美国王。顶髻被双手抓住，安住在坛城的轮上，所以是顶髻转轮王。其形象即是以其自性，此语是完全圆满的连接。如是显示广说后，为了讲述世尊的其他状态，于是说了“此后世尊”等，在坛城众各自安住在自己的座位之后。世尊所说是如前。顷刻，即是片刻。不作声而住，即是不说话。住是为了表达将要宣说的语词之义。如是，以三种意义 显示了坛城众的喜悦，现在为了讲述祈请，为了显示成为其支分的眷属之行
English
Furthermore, the directions of east, south, west, and north, as well as fire, absence of truth, wind, and those with testimony, etc., are summarized. Being established in the order spoken of in the sadhana is being seated. The seats of the moon and so forth are to be known as the remainder. In order to show the extensive explanation, some say it is the form of Vairochana, because the face of mirror-like wisdom appears particularly. Therefore, Vairochana is his form, meaning with three faces and six arms. Some say it is the form of Ratnasambhava, the jewel that fulfills all hopes in the mind. That from which the suffering of poverty is extinguished for sentient beings with equanimity is Ratnasambhava, and his form is as before. Some say it is the form of Amitabha, immeasurable is unmeasurable, and light is the form of discriminating wisdom. That which exists in that is called that. Some say it is the form between Nodmé Gyalpo and Tsugtor Khorlo Gyurwa, which is said by including others in between. Because it pierces the world protectors such as Indra, it is Nodmé. Because it clarifies with its own essence, it is Nodmé Gyalpo. Because Tsugtor is held with both hands and abides on the wheel of the mandala, it is Tsugtor Khorlo Gyurwa. Its form is with its own essence, and this word is a completely perfect connection. Having thus shown the extensive explanation, in order to speak of the other state of the Bhagavan, then the words "Then the Bhagavan" and so forth were spoken, after the mandala assembly had each taken their seats. The Bhagavan's speech is as before. A moment is just a moment. Remaining without speaking is not speaking. Remaining is for the purpose of expressing the words that will be spoken. Thus, with three meanings, the joy of the mandala assembly was shown. Now, in order to speak of the supplication, in order to show the actions of the retinue that have become its limbs.
Tibetan
། ཇི་སྙེད་ཀྱི་ཞེས་བྱ་བ་ལ་སོགས་པ་གསུངས་ཏེ། བཅོམ་ལྡན་འདས་ལ་འཁོར་གྱི་ངོ་བོས་གནས་པའོ། །ཐམས་ཅད་ཀྱིས་ཞེས་བྱ་བ་ནི་བགྲངས་པ་དང་མ་བགྲངས་པའོ། །བྱང་ཆུབ་སེམས་དཔའ་ནི་ནམ་མཁའི་ཁམས་ཁྱབ་པའོ། །དབྱངས་གཅིག་གིས་ཞེས་བྱ་བ་ནི་མགྲིན་གཅིག་གིས་སོ། །དབྱངས་ཀྱིས་སྨྲས་པ་ཞེས་བྱ་བ་ནི། ཨེ་མའོ་རྡོ་རྗེ་རིགས་ཆེན་པོ། །ཞེས་བྱ་བ་ལ་སོགས་པ་འཆད་པར་འགྱུར་བའི་སྒྲ་བརྗོད་པར་གྱུར་པའོ། །ཨེ་མའོ་ཞེས་བྱ་བ་ནི་ངོ་མཚར་བ་ལའོ། །རྡོ་རྗེ་རིགས་ཆེན་པོ་ཞེས་བྱ་བ་ནི། རྡོ་རྗེ་ཆེན་པོ་ནི་རྡོ་རྗེ་འཆང་ངོ༌། །དེའི་རིགས་ནི་དེའི་རྒྱུད་དོ། །དེའི་བོད་པ་ལ་ཡང་དེ་སྐད་ཅེས་བྱའོ། །རྡོ་རྗེ་ཐེག་པ་ཞེས་བྱ་བ་ནིས་ངར་བཤད་པའི་མཚན་ཉིད་ཅན་གྱི་སྔགས་ཀྱི་ཐེག་པའོ། །དེའི་དོན་ནི་རིམ་པ་གཉིས་ལ་བརྟེན་ནས་འཇིག་རྟེན་དང་འཇིག་རྟེན་ལས་འདས་པའི་དངོས་གྲུབ་བསྒྲུབ་པའོ། །དེ་མཛད་པ་ནི་སྟོན་པར་བྱེད་པའོ། །དེ་བཞིན་དུ་ཨེ་མའོ་ཞེས་བྱ་བ་སྔོན་བཞིན་ནོ། །རྡོ་རྗེ་ཐེག་པ་གསལ་ཞེས་བྱ་བ་ལ། རྡོ་རྗེ་ཐེག་པ་ནི་བཤད་མ་ཐག་པའོ། །དེ་ལ་གསལ་བ་ནི་བཅོམ་ལྡན་འདས་ཀྱི་བདག་པོའི་རྐྱེན་གྱིས་དེ་བསྒྲུབ་པའི་ཕྱིར། །རྣམ་པར་རྟོག་པའི་མུན་པ་རྣམས་ཀྱི་གཉེན་པོ་ཉིད་དུ་གྱུར་པའི་ཕྱིར་རོ།།ཆོས་ཀྱི་དབྱིངས་ཀྱི་དོན་མཛད་ཅེས་བྱ་བ་ནི་ཆོས་ཀྱི་དབྱིངས་ཐོག་མ་དང་ཐ་མ་མེད་པ་ཉིད་ཀྱི་རིགས་སོ། །དེ་ཉིད་ནི་དོན་ཏེ་ཐར་པ་འདོད་པ་རྣམས་ཀྱིས་དོན་དུ་གཉེར་བར་བྱ་བའི་ཕྱིར་རོ། །དེ་སྟོན་པར་མཛད་པ་ནི་སྤྲོས་པ་སྣ་ཚོགས་པའི་སྒོ་ནས་དེ་ཉིད་སྟོན་པར་བྱེད་པའི་ཕྱིར་རོ་ཞེས་ལན་གསུམ་བརྗོད་ནས་ཞེས་བྱ་བ་ནི་དེ་ལྟ་བུར་གྱུར་པའི་ཚིགས་སུ་བཅད་པའོ། །གསུམ་ནི་ལན་གསུམ་དུའོ། །བརྗོད་ནས་ཞེས་བྱ་བ་ནི་སྨྲས་ནས་སོ། །རྡོ་རྗེ་འཆང་ཆེན་པོ་དེ་ལ་ཞེས་བྱ་བ་ནི་གང་གིས་སྔར་གསུངས་པའི་ཆོ་འཕྲུལ་བསྟན་པ་དེ་ཉིད་རྡོ་རྗེ་འཆང་ཆེན་པོ་སྟེ། སྟོང་པ་ཉིད་ཆེན་པོ་འཆང་བའོ། །བཅོམ་ལྡན་འདས་ཞེས་བྱ་བ་ནི། རྣམ་པར་རྟོག་པ་ཐམས་ཅད་འཇོམས་པར་བྱེད་པའོ། །དེ་ལྟར་ཚིག་གཉིས་པོ་འདིས་ཡེ་ཤེས་དང་སྤངས་པ་ཕུན་སུམ་ ཚོགས་པ་བསྟན་ཏོ། །ཕྱག་བྱས་ནས་ཞེས་བྱ་བ་ནི་ལུས་ཀྱི་དཀྱིལ་འཁོར་ཕྱག་ལ་སོགས་པ་རྣམས་ཀྱིས་སོ། །རང་རང་གི་སྟན་ལ་ཤེས་བྱ་བ་ནི། ཟླ་བ་དང་ཉི་མ་དང་པདྨའི་གདན་ལ་སོགས་པ་རྣམས་ལའོ། །འདུག་པར་གྱུར་ཏོ་ཞེས་བྱ་བ་ནི། བཞུགས་པར་གྱུར་པའོ། །དེ་ལྟར་འཁོར་རྣམས་ཀྱི་བྱ་བ་བསྟན་ནས
Chinese
如是宣说“多少”等语，乃是世尊以眷属之相安住。所谓“一切”是指已计数和未计数。菩萨是遍布虚空界的。“以一音”是指以同一喉咙。“以音说法”是指将要宣说的“唉玛吀瓦日格钦波（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”等语发出的声音。所谓“唉玛吀瓦”是指稀有。“吀瓦日格钦波”是指，大吀瓦是金刚持，其种姓是其血统，其后裔也如此称呼。所谓“金刚乘”是指具有先前所说的特征的密咒之乘。其意义是依靠二种次第，成办世间和出世间的成就。行持彼者即是示现。同样，“唉玛吀瓦”如前。所谓“金刚乘明”是指，金刚乘是刚刚所说的，而对其明晰是因为以世尊为主的因缘而成就彼，因为是破除各种分别念的黑暗的对治品。所谓“行持法界之义”是指法界无始无终之自性。彼即是义，因为是希求解脱者所追求的意义。示现彼者是因为以各种各样的方便来示现彼。如是重复三遍之后，是指如是之偈颂。三是指三次。所谓“说后”是指说完之后。所谓“于彼大金刚持”是指，先前示现神变者即是大金刚持，是执持大空性者。所谓“世尊”是指，摧毁一切分别念者。如是这两个词语表示智慧和断证圆满。所谓“作礼后”是指以身体的坛城作礼等。所谓“于各自之座”是指，于月亮、太阳和莲花座等。所谓“安住”是指，已安坐。如是示现眷属之行持后
English
Thus, saying "how many" and so on, it is the Blessed One abiding in the aspect of a retinue. "All" refers to those who are counted and uncounted. Bodhisattvas pervade the realm of space. "With one voice" means with one throat. "Speaking with a voice" refers to the sound of uttering "Emaho Vajra Rigchenpo (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)" and so on, which will be explained. "Emaho" means wondrous. "Vajra Rigchenpo" means that the great Vajra is Vajradhara, its lineage is its bloodline, and its descendants are also called that. "Vajrayana" refers to the mantra vehicle that has the characteristics mentioned earlier. Its meaning is to accomplish worldly and transworldly achievements by relying on the two stages. Performing it means showing it. Similarly, "Emaho" is as before. "Vajrayana Clear" means that Vajrayana is what was just said, and its clarity is because it is accomplished by the cause of the Blessed One as the lord, because it is the antidote to dispelling the darkness of various conceptualizations. "Performing the meaning of Dharmadhatu" refers to the nature of Dharmadhatu, which has no beginning or end. That is the meaning, because it is the meaning sought by those who desire liberation. Showing it is because it shows it through various means. After repeating it three times, it refers to such verses. Three means three times. "After saying" means after speaking. "To that great Vajradhara" refers to the one who previously showed miracles, who is the great Vajradhara, who holds the great emptiness. "Blessed One" refers to the one who destroys all conceptualizations. Thus, these two words indicate the perfection of wisdom and abandonment. "After prostrating" refers to prostrating with the mandala of the body and so on. "On their respective seats" refers to the moon, sun, lotus seat, and so on. "Abiding" means having sat down. Thus, after showing the conduct of the retinue