Chinese
尊身乃是获得之法。如是等等。其中，吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）解释为身语意之金刚成就，因此，唵（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：唵）和啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）也应能获得身语意。现在解说处所。 “坛城由金刚一切生”等语。其中，坛城即是宫殿，它由身语意金刚一切所生。也就是，风之坛城由唵（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：唵）而生。水之坛城由吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）而生。地之坛城由啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）而生。其上，由字母勃隆（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）化为宫殿。那是于虚空金刚之中，在法的生起之处，于金刚云中生起诸佛的处所，在那里思维字母勃隆（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）。有些人说，坛城即是宫殿。金刚一切生，是指下面依赖于金刚交杵。金刚云是指处处充满金刚。其中，于金刚坛城中央处，应极力观修唵（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：唵）字。这是说风金刚的坛城以字母唵（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：唵）为标志。于明亮坛城中央处，应观想字母啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）。这是说水之坛城之上以字母啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）为标志。于法之坛城中央处，应极力观修字母吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这是说于地基金刚之上，在各种莲花花瓣上以字母吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为标志。以字母勃隆（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）观修处所，应观修三金刚生起。这是说以勃隆（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）观修宫殿，那是由三个字母所生，是这个意思。现在以身语意的字母显示亲近本尊的方法。其中，“心要三时佛”等，以三个字母显示身语意成就之因。 “智慧金刚化现故，佛陀因与果中生”。是这样说的。其中，智慧金刚是身语意。化现是生起。因此，从因中生起身语意的果，是这个意思。现在为了指示处所。“寂静且极悦意处”等语。其中，在这些处所中，如前所示的宫殿如法地
English
The noble body is the means of attainment. Such as that and so on. Therein, it is explained that the vajra of body, speech, and mind is accomplished by Hūṃ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽), therefore, it is reasonable that Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: 唵) and Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: 啊) should also attain body, speech, and mind. Now, explaining the place. "The mandala is born from all vajras," and so on are spoken. Therein, the mandala is the palace, that is, it is born from all the vajras of body, speech, and mind. That is, the wind mandala is born from Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: 唵). The water mandala is born from Hūṃ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽). The earth mandala is born from Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: 啊). Above that, the palace is transformed from the letter Bhrūṃ (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: 勃隆). That is, in the center of the vajra of space, at the source of dharma, in the place where the vajra clouds generate the Buddhas, there one should contemplate the letter Bhrūṃ (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: 勃隆). Some say that the mandala is the palace. "Born from all vajras" means relying on the crossed vajra below. Vajra cloud means filled with vajras everywhere. Therein, in the center of the vajra mandala, one should intensely meditate on the word Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: 唵). This means that the wind vajra mandala is marked with the letter Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: 唵). In the center of the clear mandala, one should contemplate the letter Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: 啊). This means that the water mandala is marked with the letter Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: 啊) above. In the center of the dharma mandala, one should intensely meditate on the letter Hūṃ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽). This means that on the vajra of the earth, on the petals of various lotuses, it is marked with the letter Hūṃ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽). Having contemplated the place with the letter Bhrūṃ (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: 勃隆), one should contemplate the arising of the three vajras. This means that one should contemplate the palace with Bhrūṃ (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: 勃隆), that it is born from the three letters. Now, the letters of body, speech, and mind are shown as a method for approaching the deity. Therein, "Essence of the Buddhas of the three times," and so on, show the three letters as the cause for accomplishing body, speech, and mind. "Because of the emanation of wisdom vajra, Buddhas arise in cause and effect." That is what it means. Therein, wisdom vajra is body, speech, and mind. Emanation is generation. Therefore, the fruit of body, speech, and mind arises from the cause, that is what it means. Now, in order to indicate the place. "Secluded and very delightful place," and so on are spoken. Therein, in these places, the palace shown above in accordance with
Chinese
生起后，在那里观修身语意的本尊，从半月之后，就能成就各部族的持明者，这是它的意思。它的方法是，像那样的处所和宫殿，在月轮之上，由十九个种子字，以毗卢遮那佛为主尊，以刹那间的等持生起。在其心间，观想从ཨོཾ་（藏文，ॐ，oṃ，唵）字发出五种智慧的光芒。如果观修，就能成为毗卢遮那佛的持明者，寿命能住三个劫。这个方法也可以用于其他部族。金刚一切与胜者处，以智慧金刚而作。所说是金刚一切，即是身语意的本尊。胜者处即是坛城。那是用智慧金刚三个字来做的。智慧坛城中央，应观想大金刚。所说等等，是成就菩萨们，此处的观修方法如前。这是以虚空藏的等持来成就隐身。金刚坛城中央，所说是从母亲生起文殊。光芒燃烧的明点，所说是以地藏的等持来成就神通。虚空界中央，应观想殊胜佛坛城。应善加观修金刚萨埵，应观修ཨོཾ་（藏文，ॐ，oṃ，唵）字。所说是以ཨོཾ་（藏文，ॐ，oṃ，唵）字成就意的金刚。像这样，ཨོཾ་（藏文，ॐ，oṃ，唵）字显示成就身语意功德事业五者，这是观修五位菩萨，身是弥勒，语是观世音，意是普贤。
English
Having generated it, meditate on the deities of body, speech, and mind there, and from half a month onwards, one will become accomplished in the vidyādharas of the various families that arise, that is its meaning. Its method is that such a place and palace, on top of the lunar mandala, from nineteen seed syllables, with Vairocana as the main deity, is generated by a momentary samādhi. In its heart, think that rays of light of the five wisdoms radiate from the syllable Oṃ (藏文，ॐ，oṃ，唵). If you meditate, you will become a vidyādhara of Vairocana, and your life will last for three kalpas. This method should also be applied to other families. All the vajras and the place of the Victorious One, are made by the wisdom vajras. What is said is that all the vajras are the deities of body, speech, and mind. The place of the Victorious One is the mandala. That is done with the three syllables of the wisdom vajra. In the center of the wisdom mandala, one should contemplate the great vajra. What is said and so on, is the accomplishment of the bodhisattvas, and the method of meditation here is as before. This is the accomplishment of invisibility through the samādhi of Akashagarbha. In the center of the vajra mandala, what is said is the generation of Mañjuśrī from Mā. The blazing bindu of light, what is said is the accomplishment of clairvoyance through the samādhi of Kshitigarbha. In the center of the sphere of space, one should contemplate the supreme buddha mandala. One should meditate well on Vajrasattva, and one should meditate on the syllable Oṃ (藏文，ॐ，oṃ，唵). What is said is that the vajra of mind is accomplished by Oṃ (藏文，ॐ，oṃ，唵). In this way, the syllable Oṃ (藏文，ॐ，oṃ，唵) shows the accomplishment of the five: body, speech, mind, qualities, and activity, this is the meditation on the five bodhisattvas, body is Maitreya, speech is Avalokiteśvara, mind is Samantabhadra.
Chinese
日寺等，这些是指示处所。另一种解释，这些是表号，意思是说在修持四部母续时应当具备。不动智慧等，这是对前面所说的总结。金刚大五峰等，这是说由此修持神通。有些人认为前面这些是安放在班波上的。金刚虚空之中等，这是说修持三昧耶手印，方法是：用物品做一个轮，放在前面，用毗卢遮那佛的加持力迎请坛城，融入轮中，加持后轮燃烧起来，这时拿在手中，身体就变得像金刚一样。佛坛城中央安住，这是指安住于处所之基的禅定和坛城胜者的禅定中。观想在自己的身体上安住毗卢遮那佛。于心间思维种子字（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），修持咒语的识。这是说嗡自性清净，无所缘是咒语的识。于此心不散乱，名为怙主的金刚，那就是金刚萨埵。何时禅定稳固，就能如前所说那样变化。这里的口诀是：修持前面所说的咒语的形象，也是将一切坛城都摄入自身，自身入智慧萨埵，彼入（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）入明点，明点观如月亮，这是修心的口诀。同样，不动佛和无量寿佛的明点观想也应加入。金刚安住虚空之中，应当修持秘密坛城。于身语意思维种子字（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），思维此则能安住于劫。这是说作毗卢遮那佛的禅定，在身语意三处观想种子字（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），何时稳固，就能自在寿命，就是这个意思。对其他也应同样加入。智慧生起品第十一。 সমাপ্ত。 第十二品，一切如来金刚
English
Ri Gon, etc., these indicate the place. Another explanation is that these are symbols, meaning that they should be present during the practice of the four classes of Mother Tantras. Immovable Wisdom, etc., this is a summary of what was said earlier. Vajra Great Five Peaks, etc., this means that by this, one cultivates clairvoyance. Some people think that the previous ones are placed on the Bang Po. Vajra in the Middle of the Sky, etc., this indicates the practice of the Samaya Mudra. The method is: make a wheel out of materials, place it in front, and with the blessing of Vairochana Buddha, invite the mandala and integrate it into the wheel. After blessing, the wheel burns up. At this time, if you hold it in your hand, the body will become like a vajra. The Buddha Mandala dwells in the center, which refers to dwelling in the Samadhi of the base of the place and the Samadhi of the Victorious One of the Mandala. Meditate on Vairochana Buddha dwelling on your body. Think of the seed syllable (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal Chinese meaning: om) in the heart, and meditate on the consciousness of the mantra. This means that Om is naturally pure, and the objectless is the consciousness of the mantra. If the mind is not distracted from this, it is called the Vajra of the Protector, which is Vajrasattva. When the Samadhi is stable, it can change as mentioned before. The oral instruction here is: practice the image of the mantra mentioned earlier, which is also to gather all the mandalas into oneself, oneself enters the Wisdom Sattva, that enters (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal Chinese meaning: om), (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal Chinese meaning: om) enters the Bindu, and the Bindu is visualized as the moon. This is the oral instruction for training the mind. Similarly, the Bindu visualization of Akshobhya and Amitayus should also be added. Vajra dwells in the middle of the sky, one should practice the secret mandala. Thinking of the seed syllable (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal Chinese meaning: om) in body, speech, and mind, thinking of this, one can dwell for a kalpa. This means that by doing the Samadhi of Vairochana Buddha, visualizing the seed syllable (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal Chinese meaning: om) in the three places of body, speech, and mind, when it is stable, one can control life, that is the meaning. The same should be added to others. Chapter Eleven, the Arising of Wisdom. Finished. Chapter Twelve, the Vajra of All Tathagatas.