Chinese
的自性。如是这般的密咒念诵，就如今天所说的这样。为什么呢？因为说了耶谢嘉措等等。耶谢嘉措就是如来们，因为智慧甚深之故。身语意的金刚者，就是身金刚等等。已经成佛、将要成佛和已经成佛者，都精进修持金刚咒，因此自己获得了无与伦比的智慧。因此说请宣说。之后的“之后”二字，是指在祈请之后。因为是从真实结合中产生的大乐的自性，所以生起了虚空金刚智慧。其他的已经说过了。所有咒语，也就是文字和声音的自性的意义，是自己本尊的果位的体性，为了那个意义而念诵就是念诵，就是对那些念诵。金刚不坏三之名，是指如实观想为三自性的金刚持大尊。金刚三种差别等等，是指观想自己的智慧萨埵心间莲花之上的月亮上，金刚的中心是种子字吽（ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），同样地，在隐处观想莲花，在头部观想轮，观想种子字阿（ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）和嗡（ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），这就是显示了金刚三安立。身语意之所。是指从身等智慧的显现中，变出自己的文字和自己的手印和自己本尊的形象，或者从一个字变出三个字和三个手印和三个形象，或者从每一个字同时变出自己的文字和手印和自己的本尊，像这样等等，直到变现之间有三种差别。金刚念诵是指刚刚说过的。金刚三之意是吉祥金刚萨埵，瑜伽士会变得与他一样。念诵三个字，虽然是金刚部为主，但也是所有部的共同之处，因为经中说所有咒语的意义都在念诵中。身金刚ྗེའི་ནི་“诸佛”等所说。所谓“身语意念”，是指在头顶等处观想三个字形。所谓“观察殊胜供养”，是指生起无上等供养的自性。所谓“智慧金刚”，是指进入修持方便与智慧的禅定。三金刚的心是毗卢遮那佛，意思是变得与他一样。所谓“语金刚的诸佛”等所说，“念诵金刚”是指语金刚的瑜伽士。所谓“或者”等，“或者”一词表示其他方面。所谓“以三种差别各自”，是指身、语、意金刚的差别。所谓“身语意无我”，是指将身等观想为如幻。所谓“智慧心”，是指智慧菩萨的形象。如此说，安住于自己的坛城中，具有如前所说的身金刚瑜伽，因此在自己心间安住的智慧菩萨的心间，莲花之上的月轮上观想字ཨོཾ་（藏文，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：嗡），念诵它，并从它生起所有的字ཨོཾ་（藏文，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和轮的法器以及身金刚，在念诵的最后进行收摄。同样，语和意金刚的瑜伽士们，在智慧菩萨的心间莲花上安住的水生植物和金刚的中心处观想字ཨཱཿ（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）和ཧཱུཾ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），并进行自己字等的生起和收摄，这是所教导的。为了指示生起的时间，说了“念诵之后”等。为了使心变得自在，念诵具有三字自性的誓言字和其他的明咒，并用如前所说的生起遍满虚空，在念诵的最后收摄并放入明咒的字中进行念诵。其他人说，应该在所有念诵的末尾进行收摄。所谓“诸佛”是指这是所有天神的共同之处。其他很容易理解。
English
is its nature. Such is the recitation of the secret mantra, as it is said today. Why? Because it is said Yeshe Gyatso and so on. Yeshe Gyatso is the Tathagatas, because of the profound wisdom. The Vajra of Body, Speech, and Mind are the Body Vajra and so on. Those who have become Buddhas, those who will become Buddhas, and those who have become Buddhas, have diligently practiced the Vajra Mantra, and therefore they have attained unparalleled wisdom. Therefore, it is said, please explain. The word "then" after that refers to the request. Because it is the nature of great bliss arising from true union, the wisdom of space vajra arises. The others have been said. The meaning of all mantras, that is, the nature of letters and sounds, is the nature of the fruit of one's own deity, and reciting for that meaning is recitation, that is, for those recitations. The name of the indestructible three vajras refers to contemplating oneself as the great Vajradhara of the three natures as they are. The three distinctions of vajra and so on refer to contemplating the letter Hūṃ (ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the center of the vajra residing on the moon above the lotus in the heart of one's own wisdom sattva, and similarly, contemplating the lotus in the secret place and the wheel on the head, and contemplating the letters Āḥ (ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) and Oṃ (ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), which shows the establishment of the three vajras. In the places of body, speech, and mind. It means that from the manifestations of wisdom such as body, one transforms one's own letters and one's own mudras and the images of one's own deities, or transforms three letters and three mudras and three images from one letter, or transforms one's own letters and mudras and one's own deity simultaneously from each letter, and so on. There are three kinds of distinctions until the manifestation. Vajra recitation refers to what has just been said. The mind of the three vajras is the glorious Vajrasattva, and the yogi will become like him. Although reciting the three letters is mainly the vajra family, it is also common to all families, because it is said in the sutras that the meaning of all mantras is in recitation. Body Vajra
English
It is said by "the Buddhas," and so on. "Body, speech, and mind thought" means visualizing the forms of the three syllables on the crown of the head, and so on. "Examining the supreme offering" means arousing the nature of offerings such as the unsurpassed. "Wisdom Vajra" means engaging in the accomplishment of the samadhi of skillful means and wisdom. The mind of the three vajras is Vairochana, meaning to become like him. It is said by "the speech vajra of the Buddhas," and so on. "Recitation Vajra" means the yogi of speech vajra. Regarding "or," and so on, the word "or" indicates another aspect. "Separately by the three divisions" means the divisions of body, speech, and mind vajra. "Body, speech, and mind without self" means contemplating the body, and so on, as being like illusions. "Wisdom mind" means the form of a wisdom being. It is said that, abiding in one's own mandala and possessing the yoga of body vajra as described above, one should visualize the syllable Oṃ (藏文，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：嗡) on the wheel abiding on the moon above the lotus in the heart of the wisdom being residing in one's own heart. Recite it, and generate all the syllables Oṃ (藏文，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：嗡) arising from it, the emblems of the wheel, and the body vajras, and gather them at the end of the recitation. Similarly, the yogis of speech and mind vajra should visualize the syllables Āḥ (藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊) and Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) on the lotus in the heart of the wisdom being, in the center of the aquatic plant and the vajra, and generate and gather their own syllables, and so on, as taught. To indicate the time of generation, it is said, "After reciting," and so on. To make the mind become free, recite the vow syllable, which is the nature of the three syllables, and other mantras, and fill all of space with the generation as described above. At the end of the recitation, gather them and place them in the syllables of the mantra and recite. Others say that the gathering should be done at the end of all recitations. "The Buddhas" means that this is common to all deities. The rest is easy to understand.
Chinese
身金刚等，对有和无进行辨析，意思是说，实际上既没有有，也没有无，因为这仅仅是假立的。因此，具有能明晰这些特点的身金刚三摩地，就是身金刚的圆满菩提，因为这本身就是离于分别念的，所以要宣说身的念诵。同样，如同山谷的回声一般，对声音和非声音进行辨析的自性，是无量光的三摩地，也就是语的誓言的圆满菩提，是语的念诵。同样，心金刚的瑜伽士，以“光明守护心，不在内，也不在外，在二者之间也无法寻觅”等语句，对安住的金刚进行辨析的自性，就是意的誓言的圆满菩提，被说是金刚念诵。所谓通达意义，就是通达力量和无畏等佛陀功德的集合，也就是领会，
English
Regarding the Vajra of Body and so forth, analyzing existence and non-existence means that, in reality, there is neither existence nor non-existence, because it is merely an imputation. Therefore, the Samadhi of the Vajra of Body, which has the characteristic of clarifying these, is the complete enlightenment of the Vajra of Body. Because it is free from conceptualization, the recitation of Body should be spoken. Similarly, the nature of analyzing sound and non-sound, like the sound of a valley, is the Samadhi of Limitless Light, which is the complete enlightenment of the vow of speech, and is the recitation of speech. Similarly, the yogi of the Vajra of Mind, with statements such as, "The luminous mind is not inside, nor outside, nor can it be found between the two," the nature of analyzing the abiding Vajra is the complete enlightenment of the vow of mind, which is said to be the Vajra recitation. Understanding the meaning means understanding the collection of Buddha's qualities such as power and fearlessness, which is to comprehend,
Chinese
思维安住于顶上的太阳，观想念诵自己的手印，自己金刚语发出的声音，被具有百千俱胝量的坛城中的天众眷属听到，以极度虔诚之心，用娇媚的忿怒语进行念诵，这被称为忿怒尊的念诵。 “因欲望之事而陶醉”，是指因财富之事而极度贫困。“极度救护且乐于利益”，是指为了明显追求的利益而精进，并思念一切众生。 “于愚痴处欢笑”是指第九品中所说的，遍入一切如来（毗卢遮那佛）的瑜伽士们，愚痴完全转变为金刚身，并如是思维充满物质之海，这是愚痴的念诵。 同样，贪欲和嗔恨之 类的瑜伽士们，以各自的自性如是观修，瑜伽士应按顺序净化一切众生的相续，这被称为语和意的念诵。三昧耶金刚三者，是指观想身语意与无二之本尊的自性。其真如是转变为能决择之智慧天女的形象。它们的中间是真实结合所生的大乐。被称为持三昧耶金刚者，是指愚痴部的诸本尊。如是说：“贪欲、慈悲、嗔恨转移，愚痴二者广大”。为了显示其为共同之性，故说“其真如”等。所谓三昧耶金刚，是指一切部族本尊的非男非女之念诵，因为没有男女之分别。若问修习观想净化贪欲等之念诵有何必要？答曰：已说“贪欲”等。贪欲是对真实结合的贪著，其真如是极度欢喜之自性，彼即是义，因修习彼，故是修习贪欲彼义。金刚持是五部之主。
English
Meditating on the sun residing on the crown, visualizing the recitation of one's own hand gestures, the sound proclaimed by one's own Vajra speech is heard by the retinue of deities residing in the mandala possessing a hundred thousand kotis, and with extreme devotion, reciting with seductive wrathful words, this is known as the recitation of the Wrathful One. "Becoming intoxicated by the affairs of desire," refers to becoming extremely impoverished by the affairs of wealth. "Extremely protecting and delighting in benefiting," refers to diligently seeking the benefits that are manifestly desired, and contemplating all sentient beings. "Laughing at the place of delusion" refers to what is said in the ninth chapter, that the yogis of Vairochana, delusion is completely transformed into a Vajra body, and similarly contemplating being filled with an ocean of substances, this is the recitation of delusion. Similarly, yogis of the classes of desire and hatred, contemplating in such a way on their respective natures, the yogi should purify the continuums of all sentient beings in sequence, this is known as the recitation of speech and mind. The three Samaya Vajras refer to the nature of visualizing body, speech, and mind as the indivisible deity. Its Suchness is transformed into the form of the goddess of discriminating wisdom. Their middle is the great bliss arising from true union. Those called Samaya Vajra holders refer to the deities of the delusion family. As it is said: "Desire, compassion, hatred transfer, delusion both are vast." In order to show that it is of a common nature, it is said, "Its Suchness," and so on. The so-called Samaya Vajra refers to the neuter recitation of the deities of all families, because there is no distinction between male and female. If asked, what is the necessity of practicing the recitation of contemplating the purification of desire and so on? The answer is: "Desire," and so on, has been said. Desire is attachment to true union, its Suchness is the very nature of extreme joy, that is the meaning, because one practices it, therefore it is practicing the meaning of that desire. Vajradhara is the lord of the five families.
Chinese
哦，因此，由贪欲产生的巨大喜悦就是圆满的菩提，它的意义在于利益和增长所有众生的相续。如“大明妃眼”等。这既是明，又是大，所以是大明。欲望是所有事物中最殊胜的意义，因为它们应该被所有神灵所渴望，所以是具有普遍显示一切神灵形象特征的吉祥金刚萨埵。他从那个意义中产生了极大的喜悦，并努力追求它，这就是对它的执着。因为如此，所以通过享受五种欲望的功德，如他们所愿地侍奉他们，就能成就，而不是通过与欲望分离的贪欲。愚痴誓言是金刚身，从它产生的就是从愚痴誓言中产生的。它们是什么呢？如所说“明王金刚持”。八种顶髻和大的顶髻等，安住于半择迦（半男半女）的位置，以如上所说的特征成就和圆满，他们会给予修行者们最渴望的红色成就。如“忿怒”等。嗔恨是嗔恨金刚，对于哪些忿怒，它本身存在并有出生的位置，就称之为那个。从它产生的就是从它成就的。它们是怎样的业呢？如“常时勤奋于杀戮者”等所说，为了通过调伏嗔恨的大慈悲而获得不动摇的果位，摧毁诽谤上师等众生的庸常蕴聚就是杀戮。因此，进入那个意义的殊胜业的修行者将会成就。为了显示产生大士之因的念诵，即是大士的誓言，吉祥金刚萨埵。如是宣说过去的特征后，现在是其他的修习。如“智慧轮”等所说，在明亮的月亮形象的座垫中央的相好之