English
Therefore, the nature of the Thus-Gone One's palace is completely gathered, and again abides in one's own body, and one's own body also dissolves into light. Wind and fire converge, transforming into a single mass of light. From that, the palace is vast and boundless, and for the sake of the equality of Buddhas and sentient beings, it manifests virtues such as having four corners, adorned by the qualities that arise from below. Inside the palace, supported by eight pillars, from atop the thrones of the five sentient beings endowed with qualities such as lions, above the sun and moon is a lotus, and above the lotus is a jewel. A spontaneously accomplished palace. To this, it is said: "Ema, all the Buddhas..." until "the abode of all kinds of Buddhas." This passage is easy to understand. Then, immediately after generating the palace, the Bhagavan, from the vajra mouth of the mind of enlightenment, recites: sti（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, ta（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, vajra（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, a（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）. Thus, one will abide on the seat in the center of the great mandala. In this way, the consort Samantabhadri also abides in a manner of embrace, indivisibly. Then, again, the samadhi of generating the retinue is shown, therefore, then again, indivisibility and so on are spoken. Initially, immediately after reciting the mind of enlightenment as described, the retinue is generated. In the space of the consort, it abides as the essence of the bindu of the mind of enlightenment, and from that, it transforms into the essence of letters in the directions and intermediate directions, with two endpoints in the center. In the east, two ta. In the south, two da. In the west, two dha. In the north, two na. The short and the long, are the seed syllables of the five families. In the east, ka. In the south, kha. In the west, a short vowel. In the north, a long vowel. These are the seed syllables of the bodhisattvas of the directions. In the southeast, pa. In the southwest, pha. In the northwest, a short ba. In the northeast, a long ba, these are the seed syllables of the bodhisattvas of the intermediate directions. Again, in the east, tsa. In the south, tsha. In the west, a short dza. In the north, a long dza. Like this, these are the seed syllables of the directional mother goddesses. In the southeast, ya. In the southwest, ra. In the northwest, la. In the northeast, sha. Above, sel.
Chinese
是（藏文：ང，梵文天城体：a，梵文罗马拟音：a，汉语字面意思：我），（藏文：ཉ，梵文天城体：ni，梵文罗马拟音：ni，汉语字面意思：你），（藏文：མ，梵文天城体：ma，梵文罗马拟音：ma，汉语字面意思：无），（藏文：ས，梵文天城体：sa，梵文罗马拟音：sa，汉语字面意思：地）的种子字，是界限的菩萨之母们。东方是（藏文：ང，梵文天城体：a，梵文罗马拟音：a，汉语字面意思：我），南方是（藏文：ཉ，梵文天城体：ni，梵文罗马拟音：ni，汉语字面意思：你），西方是（藏文：མ，梵文天城体：ma，梵文罗马拟音：ma，汉语字面意思：无），北方是（藏文：ས，梵文天城体：sa，梵文罗马拟音：sa，汉语字面意思：地），是四门的种子字。像这样，文字的实物全部转变后，变成金刚和轮，如意宝和莲花，宝剑等等各自的法器。法器全部转变后，变成法界的身影，讲述主尊的身语意金刚中的秘密心髓。吽（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 瓦日拉（藏文：བཛྲ，梵文天城体：vajra，梵文罗马拟音：vajra，汉语字面意思：金刚） 德日（藏文：དྷྲིག，梵文天城体：dhṛk，梵文罗马拟音：dhṛk，汉语字面意思：持）一说完，立刻忆念起所有如来都是大嗔怒之身。变成了身。这样说了，用三种仪轨从这个意义往下显示，因此，显示了从咒语的文字放出和收回等等。咒语的文字是塔（藏文：ཐ，梵文天城体：tha，梵文罗马拟音：tha，汉语字面意思：塔）。从那立刻收回的字中，从下面发出神通的声音，这样宣告。为了三世诸佛的一切语清净的自性安住在文字的形象中。因此，从“诶玛喔”到“宣告”之间显示了，种姓是嗔怒的佛陀们之语。之后显示了意的仪轨，三世诸佛的意之体性变成了金刚的自性。为了显示那个特征，从“之后心髓文字”到“意是显示”之间显示了。之后，从文字在金刚宝瓶中，放出金刚，收回身，变成了光团，在那时，念诵所说的咒语吽（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 瓦日拉（藏文：བཛྲ，梵文天城体：vajra，梵文罗马拟音：vajra，汉语字面意思：金刚） 德日（藏文：དྷྲིག，梵文天城体：dhṛk，梵文罗马拟音：dhṛk，汉语字面意思：持），身就圆满了。从世间的秘密坛城中，出来，通过散布，净化有情嗔怒者的相续，之后再次收回，念诵阿（藏文：ཨ，梵文天城体：a，梵文罗马拟音：a，汉语字面意思：阿）就融入主尊了。因此，从“之后那个意”到“主尊身语意安住”之间显示了，很容易理解。从五蕴中，识蕴完全清净。像这样详细显示后，下面的也要这样理解。之后，因为从最初的菩提心生起。之后，从“无二”到“安住”之间
English
The seed syllables of (Tibetan: ང, Sanskrit Devanagari: a, Sanskrit Romanized: a, Literal Chinese meaning: I), (Tibetan: ཉ, Sanskrit Devanagari: ni, Sanskrit Romanized: ni, Literal Chinese meaning: You), (Tibetan: མ, Sanskrit Devanagari: ma, Sanskrit Romanized: ma, Literal Chinese meaning: None), (Tibetan: ས, Sanskrit Devanagari: sa, Sanskrit Romanized: sa, Literal Chinese meaning: Earth) are the mothers of the boundary Bodhisattvas. East is (Tibetan: ང, Sanskrit Devanagari: a, Sanskrit Romanized: a, Literal Chinese meaning: I), South is (Tibetan: ཉ, Sanskrit Devanagari: ni, Sanskrit Romanized: ni, Literal Chinese meaning: You), West is (Tibetan: མ, Sanskrit Devanagari: ma, Sanskrit Romanized: ma, Literal Chinese meaning: None), North is (Tibetan: ས, Sanskrit Devanagari: sa, Sanskrit Romanized: sa, Literal Chinese meaning: Earth), which are the seed syllables of the four gates. Like this, when the entities of the letters are completely transformed, they become the respective hand implements of the vajra, wheel, wish-fulfilling jewel, lotus, sword, and so on. When those hand implements are completely transformed, they become the reflections of the Dharmadhatu, and from the body, speech, and mind vajra of the main deity, this secret essence is spoken. Immediately upon uttering Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: hūṃ, Sanskrit Romanized: hūṃ, Literal Chinese meaning: Hūṃ) Vajra (Tibetan: བཛྲ, Sanskrit Devanagari: vajra, Sanskrit Romanized: vajra, Literal Chinese meaning: Vajra) Dhṛk (Tibetan: དྷྲིག, Sanskrit Devanagari: dhṛk, Sanskrit Romanized: dhṛk, Literal Chinese meaning: Holder), all the Tathagatas are remembered as being in the form of great wrath. It becomes the form. Having said this, this meaning is shown downwards through three rituals, and therefore, it shows the emanation and re-absorption of the mantra syllables and so on. The mantra syllable is Tha (Tibetan: ཐ, Sanskrit Devanagari: tha, Sanskrit Romanized: tha, Literal Chinese meaning: Tha). From the immediately re-absorbed syllable, the sound of miraculous power arises from below, and it proclaims thus. Because the nature of the pure speech of all Buddhas of the three times abides in the form of letters. Therefore, it shows from "E-ma-o" to "proclaims." The lineage is the speech of the wrathful Buddhas. Then it shows the ritual of the mind. The essence of the mind of all Buddhas of the three times is transformed into the nature of vajra. In order to show that characteristic, it shows from "then the essence letter" to "mind is shown." Then, from the letter being inside the vajra vase, the vajra emanates, the form is re-absorbed, and it becomes a mass of light. At that time, by reciting the mantra that was spoken, Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: hūṃ, Sanskrit Romanized: hūṃ, Literal Chinese meaning: Hūṃ) Vajra (Tibetan: བཛྲ, Sanskrit Devanagari: vajra, Sanskrit Romanized: vajra, Literal Chinese meaning: Vajra) Dhṛk (Tibetan: དྷྲིག, Sanskrit Devanagari: dhṛk, Sanskrit Romanized: dhṛk, Literal Chinese meaning: Holder), the form is completely perfected. From the secret mandala in the realm of the world, it emerges, and by spreading, it purifies the continuum of sentient beings who are wrathful, and then re-absorbed again. By reciting Ah (Tibetan: ཨ, Sanskrit Devanagari: a, Sanskrit Romanized: a, Literal Chinese meaning: Ah), it dissolves into the main deity. Therefore, it shows from "then that mind itself" to "the master abides in body, speech, and mind itself," and it is easy to understand. From the five aggregates, the aggregate of consciousness is completely purified. Just as this is shown in detail, the following should also be understood in the same way. Then, because it arises from the initial Bodhicitta. Then, from "non-duality" to "having remained in equipoise."
Chinese
到此为止已经展示完毕。为了展示使身体完全圆满的因缘，从“自己的身语意”到“忆念大愚痴身”之间已经展示完毕。为了展示大愚痴语的特征，从“语文字”到“语无垢”之间已经展示完毕。从那个文字完全转变，为了展示意手印变成轮，从“心髓文字”到“如同八角形”之间已经展示完毕。为了展示从主尊的功德门如何生起，从“那时轮”到“身体的心意被展示”之间已经展示完毕。然后从那个轮完全转变，念诵上部咒语，从光明大佛的身色白色，以一切装饰庄严，右手持轮，左手持铃，从秘密坛城中出来，通过放射和聚集，如上部一样进行。念诵阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），安住在东方。五身中是蕴清净的身，以菩提心照亮内外一切显现，因此是遍照。从主尊的菩提心中，如意满足所需所愿，因此，从那时起，又以无二大自在者的珍宝吉祥来说，展示功德手印，到“安住在右方”之间已经展示完毕。身色是蓝色，因此右手是珍宝，左手是铃。五蕴中是感受蕴清净。然后又以菩提心的特征，从内外显现中无边无际地遍布，因此是无量光，为了展示那个，从名为“明灯”到“念诵埃（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃），安住在后方”之间已经展示完毕。那个身色是红色，右手是莲花，左手是铃。五蕴中是想蕴清净。然后又在菩提心的状态中，内外一切显现都聚集并且本来就清净，这个做了，这个没做，没有这样的说法，一切都在一个意义的状态中成就，为了展示金刚
English
It has been shown up to this point. In order to show the cause of making the body completely perfect, it has been shown from "one's own body, speech, and mind" to "remembering the body of great ignorance." In order to show the characteristics of the speech of great ignorance, it has been shown from "speech letters" to "speech without impurity." From the complete transformation of that letter, in order to show the mind hand seal becoming a wheel, it has been shown from "heart essence letter" to "like an octagon." In order to show how it arises from the gate of the main deity's qualities, it has been shown from "at that time, the wheel" to "the body's mind is shown." Then, from the complete transformation of that wheel, reciting the upper mantra, from the body color of the Great Illuminating Buddha, white, adorned with all ornaments, holding a wheel in the right hand and a bell in the left hand, emerging from the secret mandala, through radiating and gathering, doing as in the upper part. Reciting A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), abiding in the east. Among the five bodies is the body of pure aggregates, illuminating all appearances inside and out with the mind of enlightenment, therefore it is Vairochana. From the mind of enlightenment of the main deity, fulfilling the desired wishes as desired, therefore, from that time on, again with the non-dual great sovereign's precious auspiciousness, showing the mudra of qualities, it has been shown up to "abiding on the right side." The body color is blue, therefore the right hand is a jewel, and the left hand is a bell. Among the five aggregates is the pure aggregate of feeling. Then again, with the characteristics of the mind of enlightenment, spreading limitlessly from appearances inside and out, therefore it is Amitabha, in order to show that, from the one called "Clear Lamp" to "reciting Eh (Tibetan: ཨེ, Devanagari: ए, Romanized Sanskrit: e, Literal meaning: Eh), abiding in the back" has been shown. That body color is red, the right hand is a lotus, and the left hand is a bell. Among the five aggregates is the pure aggregate of perception. Then again, in the state of the mind of enlightenment, all appearances inside and out are gathered and are originally pure, this is done, this is not done, there is no such saying, everything is accomplished in the state of one meaning, in order to show the vajra.