Chinese
又如第五品中，如意宝的比喻和善足（菩萨）也说：“从心中生起真实菩提。”等等。现在，对于瑜伽士们的修行，为了使一切有情众生能够呼吸，在生起金刚萨埵时，除了金刚慢之外，还宣说了现证菩提的次第，即从“此后”等等开始。所谓“安置坛城”，是指方便与智慧的智慧之月。所谓“从其中心”，是指中心月亮的座垫。所谓“字母吽”，是由两个月亮形成的种子字。所谓“自己的形象”，是指从种子字变化而成的金刚杵。所谓“佛陀的”等等，是指从它变化而成的身像。有些人说：“从其中心”是指两个月亮，又说：“存在于任何种子之间。”善足（菩萨）也以其意义和慢心说：“具有自己的名称。”从“具有自己的名称”到“应当观想光芒四射”，宣说了五个半偈颂。现在宣说了生起诸佛之尊的种子字。所谓“自己的坛城”等等，例如，就像一个母猪的子宫里，从一个种子变成许多孩子一样，从自己的字母中生起一切，这是精华的汇集。善足（菩萨）也说：“以心月之剑，以心光。”等等，应当从中了解。现在宣说了与猛烈的精华相关联的内容。所谓“自己的咒语生起者”等等。所谓“四处”，是指心间等等。因此，为了勾招诸佛，宣说了四种手印。为了在手印的心间也生起具有字母的标志，宣说了种子字。所谓“心间的”等等，是指观想微细的月亮和太阳，并在其上安立字母。从那上面生起标志，如五股大金刚杵等等。宣说了从其种子字散发出的光芒。所谓“金刚光芒”等等，所谓“差别”，是指轮等等的光芒，又如第十四品中说：“轮、金刚、莲花大，以金刚光芒的差别。”所谓“三金刚”，是指勾招诸佛时，是金
English
Also, in the fifth chapter, the simile of the wish-fulfilling jewel and Samantabhadra also say, "From the mind arises perfect enlightenment." and so on. Now, for the practice of yogis, in order for all sentient beings to breathe, when generating Vajrasattva, apart from vajra pride, the stages of manifest enlightenment are explained, starting from "then" and so on. The so-called "arranging the mandala" refers to the moon of wisdom of skillful means and wisdom. The so-called "from its center" refers to the seat of the central moon. The so-called "letter Hūṃ" is the seed syllable formed from two moons. The so-called "one's own form" refers to the vajra that is transformed from the seed syllable. The so-called "of the Buddha" and so on refers to the form that is transformed from it. Some say, "From its center" refers to two moons, and also say, "It exists between any seeds." Samantabhadra also said with its meaning and pride, "Having one's own name." From "Having one's own name" to "One should meditate on the radiating light," five and a half verses are explained. Now the seed syllables for generating the deities of the supreme Victorious One are explained. The so-called "one's own mandala" and so on, for example, just as in the womb of a sow, from one seed many children are transformed, from one's own letter everything is generated, this is the collection of essence. Samantabhadra also said, "With the sword of the heart moon, with the light of the heart." and so on, one should understand from that. Now the content related to the fierce essence is explained. The so-called "one's own mantra generator" and so on. The so-called "four places" refers to the heart and so on. Therefore, in order to summon the Buddhas, four mudras are explained. In order to generate the marks with letters also in the heart of the mudra, the seed syllable is explained. The so-called "of the heart" and so on refers to visualizing the subtle moon and sun and placing the letters on them. From that arises the mark, such as the five-pronged great vajra and so on. The rays emanating from its seed syllable are explained. The so-called "vajra rays" and so on, the so-called "difference" refers to the rays of the wheel and so on, and also as it says in the fourteenth chapter, "Wheel, vajra, great lotus, by the difference of the vajra rays." The so-called "three vajras" refers to when summoning the Buddhas, it is the
Chinese
三者对于显现二种形象之义，从下可知晓。吽等字中的中心字，以此激励上文所说的五种心要。 ཛཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是钩召，意为用钩子牵引。ཕཊ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是猛烈地激励，或者有人说，橛的安插，名为玛拉雅ཕཊ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），是这样安插的。金刚部所说， 轮部等所说，轮、莲花等。赐予殊胜者，请您垂视！这是观世音菩萨救护之义。紧接着说赐予成就，心惊胆战等。违背，是指修行者并非以激励之心，而是仅仅以嗔恨心，对佛陀施以强暴而得逞。之后等所说。对此，以咒语所生的士夫，是咒语的士夫，并非咒语的勇士之义。那是最初的业者。如是，是其他之义。现在，最初的业者等，以及属于明咒行者的誓言，和誓言的坛城等所说，是咒语的勇士之义。多少，是指所有瑜伽士。金刚三之智慧圆满！这是修行，是身体之神的最胜，是主要所说，其余支分也应结合。一切事物观察，是指大乐的菩提心，即观察它。那也是动与不动一切的无二之相，所以说一切事物。那是誓言，不是以智慧、智识的自在而说。其方便与智慧的坛城，是明妃自在等，其义是，以吽生起金刚等一切圆满后，以贪执智慧之心而观，就是这个意思。其女性所说，世间等，十六部中，天女、龙女、夜叉女等所说。于彼舒展，是指以舒展和收摄来加持五部。其功德所说，金刚三者，即是三身。
English
The meaning of manifesting two forms for the three is to be known from below. The central letter among Hūṃ and others is what stimulates the five essential points mentioned above. Jaḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is hooking, meaning to draw with a hook. Phaṭ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is to vigorously urge, or some say that the placement of the stake is called Māraya Phaṭ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and it is placed in this way. From the Vajra family's speech, What is said about the wheel family and so on, such as the wheel and the lotus. Those who grant the supreme, please look upon us! This means that Avalokiteśvara protects. Immediately after that, it is said to grant accomplishments, such as being terrified. To contradict means that the practitioner does not act with an encouraging mind, but only with hatred, and succeeds by violently treating the Buddha. What is said after that. In this regard, the person born from the mantra is the person of the mantra, not the hero of the mantra. That is the first worker. Likewise, it means other. Now, the first worker and so on, as well as the vows belonging to the practitioners of Vidyā, and what is said about the mandala of vows, is the hero of the mantra. As many as there are, means all the yogis. The wisdom of the three vajras is complete! This is practice, it is the supreme of the gods of the body, it is the main thing said, and the remaining parts should also be combined. To examine all things means the bodhicitta of great bliss, that is, to examine it. That is also because the aspects of all moving and unmoving things are non-dual, so it is said that all things. That is the vow, it is not spoken under the power of wisdom and knowledge. Its method and the mandala of wisdom are the Vidyādhara and so on, and its meaning is that after completing everything such as generating the vajra with Hūṃ, one should look with a mind attached to wisdom, that is the meaning. What is said about its women, the world and so on, in the sixteenth section, what is said about goddesses, nāga women, yaksha women, and so on. To expand there means to bless the five families with expansion and contraction. What is said about its qualities, the three vajras, are the three bodies.
Tibetan
ང་ཆུབ་སེམས་ཞེས་པ་ནི་བདེ་བ་ཆེན་པོ་ཡིན་ནོ། །རྡོ་རྗེ་སེམས་དཔའི་ཚེ་ཞེས་པ་ནི་མི་འགྱུར་བའི་ཚེ་དེས་འཐོབ་ཅེའོ། །འདིའི་ཆོ་ག་ཞིབ་ཏུ་ནི་དྲུག་ཅུ་པས་བསྟན་ཏོ། །ལེའུ་བཅུ་པའི་འགྲེལ་པ་རྫོགས་སོ།། །། ལེའུ་བཅུ་གཅིག་པ། དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་སྙིང་པོ་བསྐུལ་བ་ཞེས་བྱ་བའི་འགྲེལ་པ། ད་ནི་དངོས་གྲུབ་ཀྱི་ཞིང་ཞེས་པ་སྦྱོར་བ་རྣམས་ཀྱི་གནས་གཙོར་བསྟན་པའི་ལེའུ་གསུངས་པ་དེ་ནས་ཞེས་པ་ལ་སོགས་པའོ། །དེ་ལ་དྲུག་པ་ལས་ཐབས་ཀྱི་ཐབས་ཞེས་པ་དེའི་ས་བོན་དང་ངོ་བོ་གསལ་བར་གསུངས་པ། རྡོ་རྗེ་གསུམ་མཆོག་ཅེས་པ་ལ་སོགས་པ་སྟེ། ལུས་ཀྱི་ལྷའི་མཆོག་ཡིན་ན་རྡོ་རྗེ་གསུམ་མཆོག་ཅེའོ། །བྱང་ཆུབ་ཐོབ་པའི་ཐབས་ཡིན་པས་རྡོ་རྗེ་གསུམ་གྱི་ཕྱག་རྒྱ་ཆེན་པོ་དེ་ནི་ཐབས་སུ་ཞེས་བྱའོ། །ཡི་གེའི་སྔགས་དེ་ཉིད་གསུངས་པ། ཨོཾ་གྱིས་སྐུ་རྡོ་རྗེ་བསྐྱེད་དེ། དེ་བཞིན་དུ་འོག་མར་ཡང་སྦྱར་བར་བྱའོ། །ད་ནི་བཞིའི་ཏིང་ངེ་འཛིན་ལ་གཏོགས་པ་རྡོ་རྗེ་རྒྱ་གྲམ་ལ་གནས་པའི་ཕོ་བྲང་གི་ས་བོན་གསུངས་པ་དཀྱིལ་འཁོར་ཞེས་པ་ལ་སོགས་པ་སྟེ། རྡོ་རྗེ་ཀུན་ཞེས་པ་ནི་རྩེ་མོ་གསུམ་པའི་རྒྱ་གྲམ་མོ། །དེ་ལས་སྐྱེས་པའི་ཕོ་བྲང་གི་ས་བོན་ནི་བྷྲཱུཾ་སྟེ། རྡོ་རྗེ་སྤྲིན་ནི་ཀུན་བསྐྱེད་པ། །ཞེས་པ་ནི་རྡོ་རྗེ་རྒྱ་གྲམ་ཁོ་ན་ཡིན་ནོ། །རྡོ་རྗེ་དཀྱིལ་འཁོར་ཞེས་པ་ལ་སོགས་པས་ནི་གོང་དུ་གསུངས་པའི་རྡོ་རྗེ་གསུམ་གྱི་ས་བོན་དེའི་གནས་གསུངས་པ་སྟེ། རྡོ་རྗེ་དཀྱིལ་འཁོར་ཞེས་པ་ནི་ཀླད་པ་ལ་གནས་པའི་ཨོཾ་གྱིས་བསྙེན་པའི་འཁོར་ལོ་སྟེ་མི་ཕྱེད་པའི་ཕྱིར་རོ། །དེའི་ལྟེ་བའི་ཟླ་བ་ལ་གནས་པའི་ཨོཾ་གྱི་རིམ་པས་སྐུའི་རྡོ་རྗེ་བསྐྱེད་པ་སྟེ་དེ་བཞིན་འོག་མར་ཡང་སྦྱར་རོ། །གསལ་བ་ཞེས་པ་ནི་པདྨ་སྟེ་དྲི་མ་མེད་པའི་ཕྱིར་རོ། །ཆོས་ཞེས་པ་ནི་རྡོ་རྗེ་སྟེ་དེ་ཁོ་ན་རིག་པའི་ཆོས་ཡིན་པའི་ཕྱིར་རོ། །དེ་ལྟར་ཡང་ཟླ་བ་ལས། སྐུ་གསུང་ཐུགས་ཀྱི་རྡོ་རྗེ་ཅན། །རྡོ་རྗེ་གསལ་ཆོས་འཁོར་ལོ་ཡི། །གནས་དེ་ལ་ནི་བརྟག་བྱས་ནས། །ཞེས་སོ། །ད་ནི་ལེའུ་དང་པོར་ཞུས་པ་ལས། བསྙེན་པ་དང་པོ་ཉིད་ཀྱི་ངོ་བོ་ལ་གཏོགས་པའི་ལྷ་མོ་བཞིས་བསྐོར་བ་དང༌། བསྐུལ་བ་ལ་སོགས་པ་མ་ཡིན་པའི་ཡི་གེ་དང༌། བདུད་རྩིའི་རིམ་པ་གསུངས་པ། ཡི་གེ་བྷྲཱུཾ་གྱིས་ཞེས་པ་ལ་སོགས་པའོ། །རྡོ་རྗེ་གསུམ་འབྱུང་ཞེས་པ་ནི་ཡི་གེ་གསུམ་ཧོ་དང་བཅས་པ་དང༌། དེ་ལས་བྱུང་བའི་དམ་ཚིག་བསྒོམ། །ཞེས་པའི་དོན་ཏོ། །དེ་ཁོ་ན
Chinese
我菩提心即是大乐。金刚萨埵之寿，谓以不变之寿而得之。此之仪轨详于六十品中宣说。第十章释竟。 第十一章 解释 劝请一切如来藏。 现在说“成就之田”等，即是宣说诸结合之处所为主的章节。其中，第六品中“方便之方便”等，是清楚地说明其种子字和体性。“金刚三殊胜”等，若是身体之天之殊胜，即是金刚三殊胜。因是获得菩提之方便，故金刚三之大印即名为方便。宣说文字之真言，以嗡（唵，oṃ，身）生起身金刚，如是于下亦应结合。现在是属于四之三摩地，宣说安住于金刚交杵之宫殿的种子字，即“坛城”等。所谓“金刚一切”即是三尖之交杵。从彼所生之宫殿的种子字是བྷྲཱུཾ་（藏文，bhūṃ，梵文天城体，bhrūṃ，梵文罗马拟音，种子字）。“金刚云即生一切”，即是唯金刚交杵。所谓“金刚坛城”等，即是宣说上述金刚三之种子字的处所。所谓“金刚坛城”即是安住于头顶之嗡（唵，oṃ，身）之念诵轮，因其不可分故。于彼之中心的月轮上，以嗡（唵，oṃ，身）之次第生起身金刚，如是于下亦应结合。“光明”即是莲花，因其无垢故。“法”即是金刚，因其唯是觉知之法故。如是亦于月轮中说：身语意之金刚者，金刚明法轮之，彼处所当观察。 现在从第一品中所问，属于最初念诵之体性的四天女围绕，以及宣说非劝请等之文字和甘露之次第。“以字བྷྲཱུཾ་（藏文，bhūṃ，梵文天城体，bhrūṃ，梵文罗马拟音，种子字）”等。所谓“金刚三生”即是三字与诃（藏文，ho，梵文天城体，hoḥ，梵文罗马拟音，语）合，以及从彼所生之誓句当修习之义。
English
I, the mind of enlightenment, is great bliss. The life of Vajrasattva is said to be attained through immutable life. The detailed ritual for this is explained in the sixtieth chapter. The commentary on Chapter Ten is complete. Chapter Eleven: Commentary on Encouraging the Essence of All Tathagatas. Now, "the field of accomplishment" and so on, is the chapter that mainly explains the places of union. Among them, "the method of methods" from the sixth chapter clearly explains its seed syllable and essence. "The three supreme Vajras" and so on, if it is the supreme deity of the body, it is the three supreme Vajras. Because it is the method to attain enlightenment, the great mudra of the three Vajras is called the method. The mantra of the letters is spoken, with Oṃ (唵，oṃ，Body) generating the body Vajra, and similarly, it should be combined below as well. Now, belonging to the samadhi of the four, the seed syllable of the palace residing in the Vajra cross is spoken, namely "mandala" and so on. "All Vajras" refers to the three-pointed cross. The seed syllable of the palace born from it is bhrūṃ (藏文，bhūṃ，梵文天城体，bhrūṃ，梵文罗马拟音，seed syllable). "The Vajra cloud generates all," which is only the Vajra cross. "Vajra mandala" and so on, speaks of the place of the seed syllable of the three Vajras mentioned above. "Vajra mandala" is the wheel of recitation of Oṃ (唵，oṃ，Body) residing on the head, because it is indivisible. On the moon in its center, the body Vajra is generated by the sequence of Oṃ (唵，oṃ，Body), and it should be combined similarly below as well. "Clarity" is the lotus, because it is without impurity. "Dharma" is the Vajra, because it is the only Dharma of awareness. Thus, it is also said in the moon: The Vajra of body, speech, and mind, of the Vajra, clarity, and Dharma wheel, that place should be examined. Now, from what was asked in the first chapter, the four goddesses belonging to the essence of the initial recitation surround, and the letters that are not encouragement and so on, and the sequence of nectar are spoken. "With the letter bhrūṃ (藏文，bhūṃ，梵文天城体，bhrūṃ，梵文罗马拟音，seed syllable)" and so on. "The three Vajras arise" means the three letters combined with ho (藏文，ho，梵文天城体，hoḥ，梵文罗马拟音，speech), and the meaning of practicing the vows arising from them.