Chinese
逝去者们和菩萨们都感到惊奇，虚空无所住，这真是太奇妙了。在“奇哉”等词语中，“金刚”指的是意金刚。“金刚语者”指的是语金刚。如果从这些来说，心能获得身体，心能示现佛法，心能获得菩提。这是为了阐述“心能获得身体”等。如果问这里有什么可惊奇的？说了“何处”等，意思是：在所阐述的教义中，如果从胜义谛的角度来说，身语意没有亲近的对境，那么从世俗谛的角度来说，观想形象，这就是令人惊奇的。从“之后”等词语开始，已经详细解释过了。三金刚指的是梵天等，他们指的是声闻。他们中的大者指的是独觉。他们中的殊胜者指的是从初地到十地自在之间的菩萨们。在他们之中最殊胜的是此处的坛城修行者们。具有三金刚自性的那些人的身语意无二无别的本性是三金刚的至高主宰。为了观想明智之士。“在修持大法之时，应当观想顶上的主尊。”这是为了阐述之前所说的内容，所以要忆念。虚空是明妃的莲花。因为那本身就是产生至高喜乐的，所以是金刚。安住于其内部的佛陀坛城是毗卢遮那佛的。在很好地观想金刚身之后，在头顶上很好地观想金刚。这是为了阐述：奉行明智之行，并得到诸神认可的瑜伽士，在自己的坛城中如实地进行身金刚瑜伽。之后，在瑜伽和瑜伽大法的仪轨之后，如实地生起自己的明妃，并在与之结合之时，在自己的头顶上，伟大的金刚持给予充分的灌顶，并具有之前所说的面容和武器等。
English
The departed ones and the Bodhisattvas were amazed, and the fact that the sky does not abide in anything is truly wonderful. In words such as "How amazing!", "Vajra" refers to the Mind Vajra. "Vajra Speaker" refers to the Speech Vajra. If it is from these, then the mind will obtain the body, the mind will show the Dharma, and the mind will obtain enlightenment. This is to explain "the mind will obtain the body," and so on. If one asks, what is so amazing about this? It is said, "Where," and so on, meaning: In the teachings that are explained, if from the point of view of ultimate truth, there is no close object of body, speech, and mind, then from the point of view of conventional truth, contemplating the form is what is amazing. From the words "Then," and so on, it has already been explained in detail. The Three Vajras refer to Brahma and so on, and they refer to the Shravakas. The great ones among them refer to the Pratyekabuddhas. The supreme ones among them refer to the Bodhisattvas from the first Bhumi up to the mastery of the tenth Bhumi. The most supreme among them are the Mandala practitioners here. The nature of those who possess the nature of the Three Vajras, whose body, speech, and mind are indivisible, is the supreme lord of the Three Vajras. In order to contemplate the wise person. "During the time of great practice, one should contemplate the lord on the crown of the head." This is to explain what was said before, so it is to be remembered. The sky is the lotus of the consort. Because that itself is what produces supreme bliss, it is the Vajra. The Buddha Mandala that abides within it is that of Vairochana. Having contemplated the Vajra Body well, contemplate the Vajra well on the crown of the head. This is to explain: The yogi who practices the conduct of wisdom and is approved by the gods, performs the Yoga of the Vajra Body in his own Mandala as it is. Afterwards, following the rituals of Yoga and Maha Yoga, he generates his own consort as it is, and at the time of union with her, the great Vajradhara on his own crown bestows the full empowerment, and possesses the face and weapons, etc., as previously described.
Chinese
应当观想光芒四射。通过这样的禅修，将迅速获得圆满菩提的果位。所谓的金刚身，是指就近象征，即不动佛、宝生佛、无量光佛和不空成就佛的瑜伽士们，也应当为了灌顶之义，在头顶观想大金刚持。提到“一切”，是指坛城之外的修持本尊者们，也应当如其所宜地观察自己种姓的灌顶。所谓“以种姓之差别”，是指观世音、地藏菩萨和圣阎罗敌，以及慈氏和慈母的瑜伽士们，应当在头顶观想毗卢遮那佛。同样地，玛玛奇等瑜伽士们，应当观想自己种姓的如来灌顶之地位。而圣无能胜和圣甘露的瑜伽士们，应当观想不动佛的灌顶。如果不如是观想，则无法成就大手印。因为修持与明妃完全相应的本尊，并且奉行不共的秘密，即灌顶，所以明智之士是金刚秘密，即吉祥金刚萨埵。作为内外自性的地、水、火、风之界所化现的圣母观世音等天女们，应当观想以普贤佛母和合的大金刚持等任何所欲之本尊的色身自性，以内外受用使之满足，因此才宣说了“于诸生起”等。颂曰：胜群定欢喜。是指具有金刚身语意三者自性的大金刚持等。所谓“何以此等”等，是容易理解的。如是行持七日，则进入该修法之修行者将获得三身之成就。所谓“复次”之语，是因为依赖于先前所说的身金刚等的誓言之故。而“又”是指决定。
English
One should contemplate rays of light emanating in all directions. Through this meditation, one will swiftly attain the fruit of perfect enlightenment. The so-called Vajra Body is a close representation, that is, yogis of Akshobhya, Ratnasambhava, Amitabha, and Amoghasiddhi should also contemplate the Great Vajradhara on their crown for the sake of empowerment. The mention of "all" means that those who practice deities outside the mandala should also examine the empowerment of their own lineage as appropriate. As for "by the distinction of lineage," yogis of Avalokiteśvara, Kshitigarbha, and the Noble Yamāntaka, as well as Maitreya and Maitrī, should contemplate Vairocana on their crown. Similarly, yogis such as Māmakī should contemplate the state of Tathāgata empowerment of their own lineage. And yogis of the Noble Invincible and the Noble Amrita should contemplate the empowerment of Akshobhya. If one does not contemplate in this way, the Great Seal will not be accomplished. Because one practices the deity in perfect union with the consort and adheres to the uncommon secret, that is, empowerment, therefore the wise one is the Vajra Secret, that is, the glorious Vajrasattva. The goddesses such as the Holy Mother Avalokiteśvara, who are transformed into the elements of earth, water, fire, and wind, which are the nature of inner and outer, should contemplate satisfying the body nature of any desired deity, such as the Great Vajradhara who is in union with Samantabhadrī, with inner and outer enjoyments, and therefore it is said, "In all arising," and so on. Verse: The supreme host will surely rejoice. This refers to the Great Vajradhara and others who possess the nature of the three Vajra bodies. The phrase "What are these," and so on, is easy to understand. If one practices in this way for seven days, the practitioner who has entered that practice will attain the siddhi of the three bodies. The word "again" is because it depends on the vows of the Body Vajra and so on mentioned earlier. And "also" means definitely.