Chinese
所以两部曼荼罗中。以第二重诸菩萨等为报身者其义在兹。第十二段非是报身下变化身。是故经云。复说一切有情加持。 次三小段不现佛身可等流身。于其内证如理趣释。其后二段唯说佛智自证境界。内证随缘一切利益。于中初段依理趣释金刚部等四部。各具五部功德。一一圣众具足无量曼荼罗义。后段宣说金刚萨埵。于一莲台一圆光中。具五秘密甚深之义。理趣释中所述如此。又于佛智具无边德。亦于法门具无量义。故以愚情更加一义。就初段中般若波罗蜜多无量者出生他缘大乘住心。以诸法相无数量。故名为无量。般若波罗蜜多无边者出生觉心不生住心。八不中道离二边。故名为无边。一切法一性者出生一道无为住心。诸法无相唯一如。故名为一性。一切法究竟者出生极无自性住心。法界圆融事理无碍。故名究竟。于佛究竟名为性海果分不可说。于菩萨行得究竟者名为普贤缘起因分。依此法门得二究竟。是故结云。彼于佛菩萨行皆得究竟。 最后一段。五秘密曼荼。菩提大欲。以此为因得法界智大乐金刚萨埵之位。金刚萨埵与大日尊而一体故。同证法界体性之智。其法界智复以为因得金刚部大圆镜智净菩提心。复以此心为因引起同部外用猛利摧魔勇锐之德。已上二句同金刚部内证外用。而为其二。以此 现代汉语译本： 所以在两部曼荼罗（Mandala，坛城）中，以第二重诸菩萨等作为报身，其意义就在这里。第十二段并非是报身，而是变化身。因此经文说：‘又说一切有情加持。’ 接下来的三小段，不显现佛身，可以等同于等流身。关于其中的内证，可以参考《如理趣释》。后面的两段只说了佛智的自证境界，内证随顺因缘而利益一切。其中初段依据《理趣释》解释金刚部等四部，各部都具有五部功德，每一圣众都具足无量曼荼罗的意义。后段宣说金刚萨埵（Vajrasattva），在一莲台一圆光中，具足五秘密甚深的意义。《理趣释》中所述就是这样。佛智具有无边功德，法门也具有无量意义，所以用愚昧的情感增加一种意义。 就初段中，般若波罗蜜多（Prajnaparamita，智慧到彼岸）无量，出生他缘大乘住心。因为诸法相无数量，所以名为无量。般若波罗蜜多无边，出生觉心，不生住心。八不中道，远离二边，所以名为无边。一切法一性，出生一道无为住心。诸法无相，唯一如，所以名为一性。一切法究竟，出生极无自性住心。法界圆融，事理无碍，所以名为究竟。于佛的究竟，名为性海果分，不可说。于菩萨行得到究竟，名为普贤缘起因分。依据此法门得到二种究竟，所以总结说：‘彼于佛菩萨行皆得究竟。’ 最后一段，五秘密曼荼罗，菩提大欲。以此为因，得到法界智大乐金刚萨埵之位。金刚萨埵与大日尊（Mahavairocana）是一体的，共同证得法界体性之智。法界智又作为原因，得到金刚部大圆镜智净菩提心。又以此心为因，引起同部外用猛利摧魔勇锐的功德。以上两句是金刚部的内证外用，而作为它的二者。以此
English
English version: Therefore, in the two Mandala (Mandala, sacred circle), the meaning lies in taking the bodhisattvas of the second level as the Sambhogakaya (Sambhogakaya, body of bliss). The twelfth section is not the Sambhogakaya, but the Nirmanakaya (Nirmanakaya, emanation body). Therefore, the scripture says: 'Furthermore, it speaks of the blessing of all sentient beings.' The following three small sections, not manifesting the Buddha body, can be equated with the Nirmāṇakāya. Regarding the inner realization within them, refer to the 'Commentary on the Principle of Reason'. The following two sections only speak of the self-realized realm of Buddha wisdom, with inner realization benefiting all according to conditions. Among them, the initial section explains the Vajra (Vajra, diamond) division and other four divisions based on the 'Commentary on the Principle of Reason', each division possessing the merits of the five divisions, and each holy assembly fully possessing the meaning of immeasurable Mandalas. The latter section proclaims Vajrasattva (Vajrasattva), within a lotus platform and a circle of light, fully possessing the profound meaning of the five secrets. This is what is described in the 'Commentary on the Principle of Reason'. Furthermore, Buddha wisdom possesses boundless merits, and the Dharma gate also possesses immeasurable meanings, so adding a meaning with foolish sentiment. Regarding the initial section, Prajnaparamita (Prajnaparamita, perfection of wisdom) is immeasurable, giving rise to the mind dwelling in the Other-Dependent Mahayana. Because the characteristics of all dharmas are immeasurable, it is called immeasurable. Prajnaparamita is boundless, giving rise to the awakened mind, not giving rise to the dwelling mind. The Eight No's Middle Way is away from the two extremes, so it is called boundless. All dharmas are of one nature, giving rise to the mind dwelling in the One Vehicle of Non-Action. The characteristics of all dharmas are without form, only as suchness, so it is called one nature. All dharmas are ultimate, giving rise to the mind dwelling in the ultimate absence of self-nature. The Dharmadhatu (Dharmadhatu, the realm of dharma) is perfectly integrated, with no obstruction between phenomena and principle, so it is called ultimate. The ultimate of the Buddha is called the fruit division of the nature sea, which cannot be spoken of. Obtaining the ultimate in the practice of the Bodhisattva is called the causal division of Samantabhadra's arising. Relying on this Dharma gate, two ultimates are obtained, so it concludes: 'They all attain the ultimate in the practice of the Buddha and Bodhisattva.' The final section, the five secret Mandalas, the great desire for Bodhi. Taking this as the cause, one obtains the position of Vajrasattva (Vajrasattva) of the Great Bliss of the Wisdom of the Dharmadhatu. Vajrasattva and Mahavairocana (Mahavairocana) are one, jointly realizing the wisdom of the nature of the Dharmadhatu. The wisdom of the Dharmadhatu again serves as the cause, obtaining the pure Bodhi mind of the Great Round Mirror Wisdom of the Vajra division. Again, taking this mind as the cause, it gives rise to the merit of the fierce and vigorous demon-subduing courage of the same division's external function. The above two sentences are the internal realization and external function of the Vajra division, and serve as its two. With this --------------------------------------------------------------------------------
Chinese
摧魔为因引生摩尼部中三界法王灌顶之位。是平等智。又依此智得莲花部妙观察智。无垢法性净除众生一切垢秽。及证业部成所作智。常处生死救度有情。今此义意最初一句金刚萨埵证法界智而为中台。次第二句金刚部中内德为一。次句亦以金刚部中外用为一。次句唯以平等性智而为一尊。后句合以妙观成事第五尊。智慧精进令成佛果。断障功行同亲因故。依文显相作如此离合之释。 问。何此五尊不各印持五智随一。而有如是离合之义。答。法门离合随时不定。如金刚礼忏中云。以法界智为大日尊。以自性身为阿閦佛。以上二尊虽同自性。以其总别立为二佛。其受用身亦离为二。谓福德聚及智慧门。功德智慧同是报身。今以义别立为二佛。以不空佛为变化身。故五佛中不列等流。于成事智变化身中可通含之。凡于法门离合立之其证非一。不可为难。 又义五尊次第配合五智。五智之中一一智体更互具足如此之义。其五部中各具五部。一一部中各有众德次第。属当亦无有失。于经最末有重吽字。是则结成上来所说甚深理趣秘密法性。于其字义含无量理。显说有惮不明其相 现代汉语译本：摧灭魔障是引生摩尼部中三界法王灌顶之位的因。这是平等智（Samatajnana）。又依靠此智慧，得到莲花部（Padma）的妙观察智（Pratyavekshanajnana）。无垢的法性（Dharmadhatu）清净众生的一切垢秽，以及证得业部（Karma）的成所作智（Krityanushthanajnana），常处生死轮回中救度有情众生。现在这个意义，最初一句是金刚萨埵（Vajrasattva）证得法界智（Dharmadhatujnana）而作为中台。其次第二句，金刚部（Vajra）中的内德合为一体。第三句也以金刚部中的外用合为一体。第四句唯以平等性智而作为一尊。最后一句合以妙观察智和成所作智为第五尊。智慧精进能够成就佛果，断除障碍的功行与亲因相同。依照文字显现的表象，作出如此离合的解释。 问：为什么这五尊不各自印持五智中的一个，而有这样的离合之义？答：法门的离合随时不定。如《金刚礼忏》中所说，以法界智为大日尊（Mahavairocana），以自性身为阿閦佛（Akshobhya）。以上二尊虽然同是自性，但因为总别而立为二佛。其受用身也分离为二，即福德聚和智慧门。功德和智慧同是报身，现在以意义的区别立为二佛。以不空成就佛（Amoghasiddhi）为变化身，所以五佛中不列等流身，在成所作智的变化身中可以通含。凡是法门的离合建立，其证据并非只有一个，不可因此而为难。 又从意义上说，五尊次第配合五智，五智之中，每一个智体都更互具足这样的意义。五部之中，各具五部，每一部中各有众多功德次第，所属相当也没有缺失。在经文最后有重复的吽（Hum）字，这是结成上面所说的甚深理趣秘密法性。这个字的意义包含无量道理，显说有所顾忌，不明说它的真相。
English
English version: Destroying demonic forces is the cause that brings about the empowerment of the Dharma King of the Three Realms within the Mani (Jewel) family. This is Samatajnana (Equality Wisdom). Furthermore, relying on this wisdom, one obtains Pratyavekshanajnana (Discriminating Wisdom) of the Padma (Lotus) family. The stainless Dharmadhatu (Essence of Reality) purifies all defilements of sentient beings, and one attains Krityanushthanajnana (Accomplishing Wisdom) of the Karma (Action) family, constantly abiding in Samsara (cycle of birth and death) to liberate sentient beings. Now, regarding this meaning, the first line refers to Vajrasattva (Diamond Being) realizing Dharmadhatujnana (Wisdom of the Dharmadhatu) and acting as the central platform. The second line combines the inner virtues within the Vajra (Diamond) family as one. The third line also combines the external functions within the Vajra family as one. The fourth line solely regards Samatajnana as one deity. The last line combines Pratyavekshanajnana and Krityanushthanajnana as the fifth deity. Wisdom and diligence enable the attainment of Buddhahood, because the merit of cutting off obstacles is the same as the primary cause. Based on the manifested appearance of the text, such a separation and combination interpretation is made. Question: Why do these five deities not each hold one of the five wisdoms, but instead have such a meaning of separation and combination? Answer: The separation and combination of Dharma gates are not fixed and depend on the circumstances. As it is said in the 'Vajra Repentance Ritual,' Dharmadhatujnana is regarded as Mahavairocana (Great Sun Buddha), and the self-nature body is Akshobhya (Immovable Buddha). Although the above two deities share the same self-nature, they are established as two Buddhas due to their generality and specificity. Their enjoyment bodies are also separated into two, namely the accumulation of merit and the gate of wisdom. Merit and wisdom are both reward bodies, but now they are established as two Buddhas based on the distinction of meaning. Amoghasiddhi (Infallible Success Buddha) is regarded as the transformation body, so the emanation body is not listed among the five Buddhas, but can be generally included in the transformation body of Krityanushthanajnana. The evidence for the establishment of the separation and combination of Dharma gates is not just one, and should not be questioned. Furthermore, in terms of meaning, the five deities are successively matched with the five wisdoms, and each wisdom body among the five wisdoms mutually possesses such a meaning. Within the five families, each family possesses the five families, and each family has numerous merits in order, and the corresponding affiliations are not missing. At the end of the sutra, there is a repeated Hum (seed syllable), which concludes the profound principle and secret Dharma nature mentioned above. The meaning of this syllable contains immeasurable principles, and there is hesitation in explicitly stating it, without clearly explaining its true form. --------------------------------------------------------------------------------