Chinese
应以其分类分为三十二种。观想从这些之中变化出嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等三十二种。此处的生起咒是：从自咒字中生起，是金刚三的加持之主。如是说故，有共同的嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）以及不共同的两种。后者在简述中，大译师翻译的一些范本中，说从寂那寂（Jina-jika）咒等生起，将名咒说为生起咒。并且在一些范本中，将寂那寂的咒语的发出等，将名咒与发出咒结合起来讲述，出现两种情况。第一种情况与月称论师所说从金刚持等生起等相符，那样做也可以。然而，此处说从八大菩萨自己的种子字中生起。由此可知，其他也应从种子字中生起，如身坛城一般。应将这些与上述共同的嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）结合起来生起，因为说金刚三加持的缘故，并且四天女请问中也如是说。从那之中生起金刚等手印，虽然在这些中不明显，但在其他地方明显地讲述，应如是做。之后，关于生起为本尊身相的方式，匝霍（Zahor）的智者具戒女说一下子生起，而邦嘎拉（Bhāṃgala）的智者有神通者则认为次第生起。这两者都依赖于续部的第一品中所说的不动尊摄略坛城、总持坛城和心自在坛城这三种情况。像这样，第一者依赖于第一个坛城的情况中普遍生起，第二者依赖于第三个坛城的情况中讲述次第生起的方式。然而，此处应确定为后者，月称论师所说的我慢等，意思是生起本尊时，各自生起我慢，而我慢也不能普遍生起，因为两种分别念不能同时进入。།། །།耶达玛黑德扎巴瓦，黑顿得堪达塔嘎多哈雅瓦达，得堪匝友尼若达，诶旺巴迪玛哈夏玛纳萨瓦玛嘎拉姆。།། 获得金刚持果位的
English
It should be divided into thirty-two kinds according to its classification. Visualize that from these, Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), etc., transform into thirty-two kinds. Here, the generation mantra is: arising from the letters of one's own mantra, is the master of the blessings of the three vajras. As it is said, there are the common Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and two uncommon ones. The latter, in some abbreviated versions translated by the great translator, it is said to arise from the Jina-jika mantra, etc., and the name mantra is said to be the generation mantra. And in some versions, the utterance of the Jina-jika mantra, etc., is combined with the name mantra and said to be the utterance mantra, and two situations arise. The first situation is in accordance with what Chandrakirti said, arising from Vajradhara, etc., and it is okay to do it that way. However, here it is said that the eight bodhisattvas arise from their own seed syllables. From this, it can be known that others should also arise from seed syllables, like the body mandala. These should be generated by combining them with the above common Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), because it is said that the three vajras bless, and it is also said so in the questioning of the four goddesses. From that, the generation of vajra and other hand symbols, although not clear in these, is clearly explained elsewhere, and it should be done accordingly. After that, regarding the way to generate the deity's form, the wise nun of Zahor said to generate it all at once, while the wise one with clairvoyance of Bhāṃgala thought to generate it gradually. Both of these rely on the three situations mentioned in the first chapter of the tantra, the abbreviated mandala of Akshobhya, the dharani mandala, and the mind-mastery mandala. Like this, the first relies on the general generation in the situation of the first mandala, and the second relies on the way to explain the gradual generation in the situation of the third mandala. However, here it should be determined as the latter, the meaning of what Chandrakirti said, such as pride, is that when generating the deities, each generates their own pride, and pride cannot be generated generally, because two conceptualizations cannot enter at the same time. ye dharmā hetu prabhava hetu teṣāṃ tathāgato hy avadat teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ sarva maṅgalaṃ. That which attains the state of Vajradhara