Chinese
是也。例如，明点，月相，ཀ，ཥ，长竖和ཨུ་等。所谓“十二教末”是指除了四个非男性字母外，其他以ཨ་等开头的最后一个字母ཀ。所谓“具足六分”是指具足了丫等六个部分，即ཥ。所谓“我语”是指ཨུ་的长竖。所谓“以明点庄严”是指月相和明点。所谓“从金刚中取出”是指从秘密金刚道中，菩提心以字母ཀྵཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཤཱུྃ，śūṃ，śūṃ，空性）的形象散发出来。如果问“那么如何向外走呢？”，回答说“种子生处”等。其中，种子是字母ཀྵཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཤཱུྃ，śūṃ，śūṃ，空性），将其降至生处，就叫做那样。所谓“法界是融化的”是指从秘密金刚道中，字母ཀྵཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཤཱུྃ，śūṃ，śūṃ，空性）成为一切法的因，变成菩提心水之界。现在，从“无肢者是谁”到“也进入三界”之间所问的回答是“那是次第”等。所谓“那是”是指无肢者，即法界。所谓“次第生起”是指如胶状、如糊状、如粥状、变硬和手脚伸展，以子宫的五个阶段变成名色。为了显示这一点，所谓“于九门中皆遍行”是指梵穴、眼、耳、鼻、口、心、脐、秘密处和尿道的九种形态。菩提心遍布于这些之中，这是总结语。问：遍布多少呢？所谓“遍布且执着”是总结语，意思是按照顺序。五道。不动者是指须弥山等的形态。等等的声音是指宫殿等。有动者是指极度摇晃的宫殿等。那也是梵天等。梵天是最初的四位。等等是指遍入天等。因为那是神，所以是梵天神。名字是罗睺罗等。那些是从法界中产生的，所以基础就是那样，是这个意思。地下的那个是主要的方面
English
It is so. For example, bindu, lunar phase, ka, ṣa, long vertical stroke, and u, etc. The so-called "end of the twelve teachings" refers to the last letter ka among those starting with a, etc., except for the four non-masculine letters. The so-called "endowed with six parts" means endowed with six parts such as ya, i.e., ṣa. The so-called "my voice" refers to the long vertical stroke of u. The so-called "adorned with bindu" refers to the lunar phase and bindu. The so-called "extracted from the vajra" means that from the secret vajra path, the bodhicitta emanates in the form of the letter ŚŪṂ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: ཤཱུྃ，śūṃ，śūṃ，Emptiness). If asked, "Then how does it go outward?" the answer is "seed birthplace," etc. Among them, the seed is the letter ŚŪṂ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: ཤཱུྃ，śūṃ，śūṃ，Emptiness), and when it is lowered to the birthplace, it is called that. The so-called "dharmadhatu is melting" means that from the secret vajra path, the letter ŚŪṂ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: ཤཱུྃ，śūṃ，śūṃ，Emptiness) becomes the cause of all dharmas, transforming into the element of bodhicitta water. Now, the answer to the question from "Who is the limbless one?" to "also enters the three realms" is "That is in order," etc. The so-called "that is" refers to the limbless one, i.e., the dharmadhatu. The so-called "arising in order" refers to becoming name and form through the five stages of the womb: like glue, like paste, like porridge, hardening, and stretching of limbs. To show this, the so-called "travels everywhere in the nine gates" refers to the nine forms of the brahmarandhra, eyes, ears, nose, mouth, heart, navel, secret place, and urethra. Bodhicitta pervades these, which is the concluding remark. Question: How much does it pervade? The so-called "pervades and clings" is a concluding remark, meaning in order. The five destinies. The immovable refers to the form of Mount Meru, etc. The word "etc." refers to palaces, etc. The movable refers to extremely shaking palaces, etc. That is also Brahma, etc. Brahma is the first four. "Etc." refers to Vishnu, etc. Because that is a god, it is Brahma Deva. The names are Rahula, etc. Those arise from the dharmadhatu, so the basis is like that, that is the meaning. The one underground is the main aspect.
Chinese
ར། 从何处主要产生？如是说，即指地等。地下指阎浮提以下，地上指太阳照耀之处，地上指冈底斯山（冈仁波齐峰）的外围。虚空指无遮蔽之处。彼说，是说从法界生起之语。从无明习气至如何真实聚集之问的回答是：尽所有住于身。广说为，尽所有是身体的量。身是色蕴。住于彼者是名基。之间是身体的量。彼是法界。业是身语意。非业是彼之相反。从彼进入是作为。如是说之义，是说善等。善是舍弃杀生。彼之相反是不善。思彼之果是作一切业。须知彼二者皆从法界生起。从无物至有相如何之问的回答是：结合恒常如是说。如是等等，彼处结合恒常如是说，是指先前法界微细三摩地和明点三摩地作为标志结合。如是，以方便和智慧之供养作供养，是供养将变为修习。如是，瑜伽父和母以四品之理修习坛城之本尊，修习微细和明点之三摩地，以方便和智慧之嬉戏作供养，将成如来。彼之果说：何时业之身坏灭。如是等等。何时身坏灭，即指死亡之时。身于本尊坛城中修习之善业习气所具之蕴。彼死亡之时，以彼之力，瑜伽士以所修之自力，于与之相似之身，即瑜伽士将获得身之坛城，获得不住涅槃。为示无得如何得，动摇等。虽周遍一切，然于虚空有名言。
English
Ra. From what does it primarily arise? It is said, referring to earth and so on. The underground refers to below Jambudvipa, the above-ground refers to the area illuminated by the sun, and the surface refers to the outer edge of Mount Kailash. Space refers to the unblocked area. That said, it is a term referring to arising from the Dharmadhatu. The answer to the question from ignorance and habitual patterns to how they actually gather is: As many as dwell in the body. Explaining extensively, "as many as" represents the measure of the body. The body is the skandha of form. Dwelling in it is the basis of name. The interval is the measure of the body. That is the Dharmadhatu. Karma is body, speech, and mind. Non-karma is the opposite of that. Entering from that is acting. The meaning of saying it that way is saying goodness and so on. Goodness is abandoning killing. The opposite of that is non-virtue. The result of thinking that is doing all actions. Know that both of those arise from the Dharmadhatu. The answer to the question from non-existence to how with an object is: Union is always said thus. Like that and so on, there union is always said thus, refers to previously combining the subtle samadhi of the Dharmadhatu and the bindu samadhi as a sign. Thus, offering with the offering of skillful means and wisdom, is that the offering will become practice. Thus, the yoga father and mother practice the deity of the mandala according to the four sections, practice the subtle and bindu samadhi, and offering with the play of skillful means and wisdom, one will become a Tathagata. The result of that is said: When the body of karma is destroyed. Like that and so on. When the body is destroyed, that refers to the time of death. The skandhas possessed of the habitual patterns of virtuous karma practiced in the mandala of the deity. At the time of that death, by the power of that, the yogi, by the power of their own practice, in a body similar to that, that is, the yogi will obtain the mandala of the body, and obtain the non-abiding nirvana. In order to show how to obtain the unobtainable, wavering and so on. Although pervading all, there is a term for space.
Tibetan
་ཡོད་པ་དང་འདྲ་བར་རྣལ་འབྱོར་པ་ཡང་དེ་དང་འདྲ་བར་རིག་པར་བྱའོ། །དེའི་ཡོན་ཏན་གསུངས་པ། བཅུ་གཉིས་ཞེས་བྱ་བ་ལ་སོགས་པ་སྟེ་བཅུ་གཉིས་མཐའ་ཚིག་ནི་ཡི་གེ་ཀའོ། །དེ་ཡང་དངོས་སུ་ཀྵཱུཾ་ངོ༌། །དེ་སྒོམ་པ་གོམས་པ་ན་མི་གནས་པའི་མྱ་ངན་ལས་འདས་པའི་ བསོད་ནམས་དང་ཡེ་ཤེས་ཀྱི་ཚོགས་རྒྱས་པར་འགྱུར་རོ། །དེ་ཡང་དཔལ་མཆོག་དང་པོ་ལས། །ཀུན་དུ་བཟང་པོའི་ཡེ་ཤེས་ནི། །རང་ཉིད་ཁོ་ནས་འཐོབ་པའོ། །ཞེས་གསུངས་སོ། །དེ་ལ་རྡོ་རྗེ་འཛིན་པ་ནི་རྡོ་རྗེ་སེམས་དཔའོ། །དེ་འཛིན་པས་རྡོ་རྗེ་འཛིན་པའོ། །གནོད་སྦྱིན་ལག་ན་རྡོ་རྗེ་འཛིན་པ་ལ་སོགས་པ་ནི་མ་ཡིན་ནོ། །ཡིག་འབྲུ་ཡང་མ་གྲུབ་པར་བསྟན་པ། སོ་དང་མ་མཆུ་ཞེས་བྱ་བ་ལ་སོགས་པ་གོ་སླའོ། །དེ་དག་འདུས་ནས་འབྱུང་བའི་སྒྲ་ནི། །མགུལ་ནས་གང་ལ་ཡོད་པ་ནི། །ཞེས་བྱའོ། །དེའི་ཕྱིར། གང་ལ་དེ་ནི་ཡིག་འབྲུ་ཉིད། །ཅེས་བྱ་བ་ནི་ཡིག་འབྲུ་ཡང་སྟོང་པ་ཉིད་དོ། །དེ་ནི་ཟད་དང་འགག་ཕྱིར་རོ། །ཞེས་བྱ་བ་གསུངས་ཏེ། ཡི་གེ་ཀྵཱུཾ་ནི་རང་བཞིན་གྱིས་མི་རྟག་པའི་ཕྱིར་རོ། །འདི་ལྟ་སྟེ། ཀ་བརྗོད་ཙམ་ན་ཤ་མེད། ཤ་བརྗོད་ཙམ་ན་ཀ་འགགས། དེ་བཞིན་དུ་ཞབས་སྐྱེད་དང་ཐིག་ལེ་ཡང་བརྗོད་པར་བྱའོ། །དེ་ལྟར་དངོས་པོར་མ་གྲུབ་པ་སྟེ། ཀླུ་སྒྲུབ་ཀྱིས་ཀྱང༌། མི་རྟག་པ་ཡི་སེམས་ཀྱིས་ནི། །སྟོང་པ་ཉིད་དུ་མི་འགལ་ལོ། །ཞེས་གསུངས་སོ། །ཡི་གེའི་རང་བཞིན་བརྗོད་པ་མེད་ཅིང་ཐེ་ཚོམ་པ། །ཞེས་བྱ་བ་ནི་བརྗོད་པ་ལས་འདས་པའི་ཕྱིར་རོ། །དེ་ཡང༌། བརྗོད་དུ་མེད་པའི་བདག་ཉིད་ཆོས། །མིང་དང་གཟུགས་ལྡན་ངོ་བོ་མེད། །ཅེས་གསུངས་སོ། །ཐེ་ཚོམ་ནི་ཡོད་མེད་ལས་འདས་པས་མྱ་ངན་ལས་འདས་པའི་ཕྱིར་རོ། །དེ་ཡང་ཆོས་ཀྱི་སྐུའི་བསྟོད་པ་ལས། གང་ཞིག་གཅིག་མིན་དུ་མ་མིན། །བདག་གཞན་ཕལ་ཆེར་བཀྲ་ཤིས་རྟེན། །ཞེས་བྱ་བ་ལ་སོགས་པའོ། །ཨ་ལ་སོགས་པའི་ངོ་བོ་མ་ཡིན་པས་སྒྲ་ཡིག་རྣམ་པར་སྤངས་ཞེས་བྱའོ། །རང་གི་ཕྱི་ནང་གི་སྐྱེ་མཆེད་དོ། །འགྱུར་བ་མེད་པས་དེ་བཞིན་ཉིད་དོ། །དེའི་མིང་ནི་བྱང་ཆུབ་སེམས་ཞེས་བྱའོ། །གང་དུ་ཞེན་འདིར་རོ། །ཅི་ཞེ་ན་གསུངས་སོ། །ལྷ་མོ་བཞིས་ཡོངས་སུ་ཞུས་པ་ལས་ལྷ་མོ་སྤྱན་མས་ཞུས་པའི་ལེའུ་དང་པོའི་རྣམ་པར་བཤད་པའོ། ། ལེའུ་དང་པོ། ལྷ་མོ་སྤྱན་མས་ཞུས་པའི་བཤད་པ།
Chinese
如同存在一般，瑜伽士也应如是认知。宣说其功德，十二等，十二的结尾是字母ཀ། 那实际上是ཀྵཱུཾ་（藏文，梵文天城体，梵文罗马拟音，hūṃ，吽）。修习纯熟，便能增长不住涅槃的福德与智慧之聚。如吉祥第一续云： 普贤之智慧，唯自可得。如是说。彼之金刚持乃金刚萨埵。持彼故为金刚持。夜叉手持金刚等则不然。文字亦示现为非实有，牙齿与嘴唇等易懂。彼等聚集所生之声音，从何处发出？如是说。因此，何处即是文字本身。如是说，文字亦是空性。彼乃因灭尽与止息之故。如是说，字母ཀྵཱུཾ་，自性无常之故。譬如，说ཀ时，ཤ་（肉）不存在；说ཤ་时，ཀ消失。如是，足生与明点亦应说。如是，事物非实有。龙树亦云： 无常之心，与空性不相违。如是说。文字之自性不可言说且犹豫。如是说，乃因其超越言说之故。彼亦云： 不可言说之自性法，具名与相而无自性。如是说。犹豫乃超越有无，故为涅槃。彼亦于法身赞中云： 何者非一亦非多，自他普遍吉祥之所依。如是等。非为阿等之体性，故云舍弃声字之相。自身内外之生处。不变故为如是性。彼之名为菩提心。于何处执着耶？于此处。何为耶？如是说。四天女请问经中，天女眼母所请问之第一品释。 第一品。天女眼母所请问之释。
English
Just as there is existence, so too should the yogi recognize it. The qualities of it are spoken of, such as the twelve, the end of the twelve is the letter ka. That is actually Hūṃ (藏文，梵文天城体，梵文罗马拟音，hūṃ，吽). When meditation on it is mastered, the accumulation of merit and wisdom of non-abiding nirvana will increase. As it says in the glorious first: The wisdom of Samantabhadra is obtained only by oneself. So it is said. Vajradhara is Vajrasattva. By holding that, it is Vajradhara. Yaksha holding the vajra in his hand and so on are not. The letters are also shown to be unestablished. Teeth and lips and so on are easy to understand. The sound that arises from the combination of these is: From where is it in the throat? It is said. Therefore, where is that letter itself. It is said that the letters are also emptiness. That is because of cessation and cessation. It is said that the letter Hūṃ is impermanent by nature. For example, when ka is spoken, sha (meat) is not present; when sha is spoken, ka ceases. Likewise, the foot and the drop should also be spoken. Thus, things are not established. Nagarjuna also said: The impermanent mind does not contradict emptiness. So it is said. The nature of letters is unspeakable and doubtful. It is said that it is beyond expression. It also says: The nature of the unspeakable Dharma, with name and form but without essence. So it is said. Doubt is beyond existence and non-existence, so it is nirvana. It also says in the praise of Dharmakaya: What is neither one nor many, the basis of auspiciousness for self and others. And so on. It is not the nature of A and so on, so it is said to abandon the appearance of sound and letters. The birthplaces of one's own inner and outer. Because it is unchanging, it is suchness. Its name is Bodhicitta. Where is the attachment? Here. What is it? It is said. From the Sutra Requested by the Four Goddesses, the explanation of the first chapter requested by the Goddess Chakshumati. Chapter One. Explanation of the Request of the Goddess Chakshumati.