English
May you perfectly master the five wisdoms! With this mantra-samadhi verse, the vidyadhara was empowered, and the divine empowerment was obtained through the body. Even though one's own body is perfected as the body of a Buddha, the meaning of nirvana is not realized. This is called the empowerment of a deity with attachment. Thus it is said. From the Tantra of the Supreme King of Empowerments: The twenty-first chapter, the Empowerment of the Deities. Then, Vajrasattva showed the skillful empowerment to the intelligent disciple through symbols. He observed whether the wisdom empowerment was understood. He showed his own experience of the secret empowerment. He showed the wordless empowerment. The skillful empowerment was shown, that is, all outer and inner containers and contents, the appearance of existence and non-existence were shown as symbols. From one, various things were transformed, thereby showing the appearance of existence and non-existence. The empowerment of the assembly of deities is symbolized by names. Mount Meru, the four continents mandala, as well as the vase, the body image, the vajra, the wheel, the wish-fulfilling jewel, the lotus, the crossed vajra, the sword, the trident, the phurba, the arrow, the bow, the shape and color of the mirror, etc., the lama gives names to these, which is not to observe the disciple's wisdom. If the meaning of the example is understood, it is wisdom. The secret empowerment is shown, that is, one's own clarity is shown to oneself. If one knows one's own nature, one will obtain the secret empowerment. Knowing one is knowing all. Equality is a great miracle. If there is existence, it is originally equal. If there is non-existence, it is originally equal. If there is truth, it is originally equal. If there is falsehood, it is originally equal. If there is emptiness, it is originally equal. If there is reality, it is originally equal. Knowing equality is obtaining the secret empowerment. The wordless empowerment is shown, that is, showing no self. If the ego and self exist, one will wander in samsara. Without autonomy, like a corpse, one wordless word is the supreme of empowerment. No self, no ego, no appearance. Thus it is said. The vidyadhara Getong and many attendants, as well as the beginners of the eight vehicles, fainted and fell to the ground. Some wept and wailed, some were frightened and terrified and slandered, some lost faith and spoke abusive words, some were discouraged and felt that what they had done was meaningless, alas, alas, Secret Lord Vajra, please do not speak! Thus they argued. Those who were not at ease said that the tirthikas were true. Thus each spoke. Then, the one holding...
Chinese
为了让金刚眷属们对此产生信任，（金刚萨埵）召唤并聚集他们，说了这样的话：聚集者们，应当断除疑惑！以金刚萨埵的容颜和赐予来享受吧！与法身相见后回来吧！这样说完，眷属们再次聚集，绕着金刚萨埵，以礼拜和供养的供品来供养，然后安坐。在《大权至上王续》中，不信任秘密法性的章节，第二十二（品）完。然后，金刚手向金刚持祈请说：哎呀，哎呀，至上的金刚萨埵啊！秘密真言的秘密是相同还是不同？我，自我，自显，存在还是不存在？作为法的有法，一个事物是真实还是虚假？习气、希望、疑虑，是分离还是不分离？这样请问后，金刚萨埵赐予回答说：有力量的金刚眷属聚集者们，听着！法性、法身的意境的限度，不是以平等性来了解的。在平等性中没有二元性，例如作为法的有法，本体是一个。外面的柱子和瓶子，例如这个金刚，是以名字存在，还是以形状存在？是以象征存在，还是以事业存在？是以聚合存在，还是以分离存在？是以颜色存在，还是以形状存在？是以思想存在，还是以什么存在？金刚持的眷属众，因为以名字是金刚，所以，以名字所称呼的是金刚吗？因为以形状是金刚，所以，以形状所显现的是金刚吗？因为以聚合是金刚，所以，土地、石头、巨石是金刚吗？因为以分离是金刚，所以，所有聚合的事物是金刚吗？因为以象征是金刚，所以，所有举例说明是金刚吗？因为以事业是金刚，所以，所有有情是金刚吗？因为以颜色是金刚，所以，所有白色红色是金刚吗？因为以形状是金刚，所以，圆形等等是金刚吗？因为以思想是金刚，所以，所有如意是金刚吗？这样，以因是不存在的。金刚这个词是指什么？所有生起的烦恼分别，例如作为法的金刚，以名字存在是确定进入的。以形状存在是鸟蛋和冰雹。以象征存在是作为法的这个。以事业存在是具有七法。以聚合存在是分离的。以颜色存在是寂静广大。
English
In order to make those Vajra retinue believe in this, (Vajrasattva) summoned and gathered them, and said these words: Gathered ones, doubts should be cut off! Enjoy with the face and bestowal of Vajrasattva! Come back after meeting the Dharmakaya! Having said this, the retinue gathered again, circumambulated Vajrasattva, offered with prostrations and offerings, and then sat down. From the Tantra of the Supreme King, the twenty-second chapter, which is the chapter of not trusting the secret Dharma nature, is complete. Then, Vajrapani requested Vajradhara, saying: Alas, alas, supreme Vajrasattva! Are the secrets of secret mantras the same or different? Me, self, self-appearance, exist or not exist? As a dharma, is one thing true or false? Habitual tendencies, hopes, doubts, are they separate or not separate? After asking this, Vajrasattva granted a reply, saying: Powerful Vajra retinue gatherers, listen! The limit of the intention of Dharma nature and Dharmakaya is not understood as equality. In equality there is no duality, for example, as a dharma, the essence is one. The outer pillar and vase, for example, this Vajra, does it exist by name or by form? Does it exist by symbol or by action? Does it exist by aggregation or by separation? Does it exist by color or by shape? Does it exist by thought or by what? All the retinue of Vajradhara, because it is Vajra by name, therefore, is what is called by name Vajra? Because it is Vajra by form, therefore, is what appears in form Vajra? Because it is Vajra by aggregation, therefore, are earth, stone, and boulders Vajra? Because it is Vajra by separation, therefore, are all aggregated things Vajra? Because it is Vajra by symbol, therefore, are all illustrations Vajra? Because it is Vajra by action, therefore, are all sentient beings Vajra? Because it is Vajra by color, therefore, are all white and red Vajra? Because it is Vajra by shape, therefore, are round and so on Vajra? Because it is Vajra by thought, therefore, are all wish-fulfilling Vajra? Thus, it does not exist by cause. What does the word Vajra refer to? All the arising afflictions and thoughts, for example, this Vajra as a dharma, existing by name is definitely entering. Existing by form is bird's egg and hail. Existing by symbol is this as a dharma. Existing by action is possessing seven dharmas. Existing by aggregation is separated. Existing by color is peaceful and vast.
Tibetan
ས་ཀྱིས། །དབྱིབས་ཀྱིས་ཡིན་ནོ་དེ་བཞིན་ནོ། །བསམ་པས་ཡིན་ནོ་དེ་བཞིན་ནོ། །དེ་ལྟར་རྒྱུ་ཡིས་ཡིན་པ་སྟེ། །སྣང་སྲིད་ཐམས་ཅད་རྡོ་རྗེ་ཡིན། །རྡོ་རྗེར་མ་གྱུར་གང་ཡང་མེད། །དེ་ལྟར་རྡོ་རྗེ་མཚོན་པ་འདི། །ཡིན་ན་ཡེ་ནས་ཡིན་པར་མཉམ། །ཆོས་ཅན་ཡེ་ནས་ཡོད་པར་མཉམ། །མེད་ན་མེད་པར་ཡེ་ནས་མཉམ། །བདེན་ན་བདེན་པར་ཡེ་ནས་མཉམ། །རྫུན་ན་རྫུན་པར་ཡེ་ནས་མཉམ། །སྟོང་ན་སྟོང་པར་ཡེ་ནས་མཉམ། །དངོས་ན་དངོས་པོར་ཡེ་ནས་མཉམ། །སྣང་ན་སྣང་བར་ཡེ་ནས་མཉམ་། །མཉམ་ཉིད་མཁའ་འདྲ་གུད་ན་མེད། །དཔེར་ན་གསེར་གཟུགས་ཆུ་ཡི་རོ། །དུག་མཆོག་ཧ་ལ་འབར་བ་དང་། །སྨན་མཆོག་ག་པུར་དཀར་པོ་གཉིས། །སྨན་དང་དུག་ཏུ་ཡེ་ནས་མཉམ། །ཞེས་གསུངས་སོ། །དབང་མཆོག་རྒྱལ་པོའི་རྒྱུད་ལས། ཆོས་ཉིད་མཉམ་པ་ཆོས་སྐུའི་ལེའུ་སྟེ་ཉེར་གསུམ་པའོ།། །།དེ་ནས་ཡང་ལག་ན་རྡོ་རྗེས་འདི་སྐད་ཅེས་གསོལ་ཏོ། །ཀྱེ་ཀྱེ་རྡོ་རྗེ་སེམས་དཔའ་ཆེ། །བདག་སྣང་ལོག་པ་ཡོད་དམ་མེད། །ཆོས་ཅན་སྣང་བ་བདེན་ནམ་རྫུན། །མི་དགེ་སྤང་དུ་ཡོད་དམ་མེད། །ཅེས་ཞུས་པས། རྡོ་རྗེ་སེམས་དཔས་བཀའ་སྩལ་པ། །ཉོན་ཅིག་རྡོ་རྗེ་འཛིན་པ་སོགས། །ང་མེད་རོ་དང་ཕྲོལ་ཅིག་འཁོར་ཚོགས་ཁྱེད། །ང་དང་སྣང་བ་གཉིས་པ་མེད། །ང་མེད་ང་གཅིག་སུ་ལ་འདུག །སྣང་མེད་སྣང་བ་སུ་ལ་བདེན། །ཆོས་ཅན་དངོས་པོ་གང་ན་འདུག །དགེ་དང་མི་དགེ་མཉམ་པ་ཉིད། །ང་མེད་བདག་མེད་ང་བདག་གང་། །སུ་ལ་ང་བདག་ཡོད་པ་འཁོར། །གང་ཞིག་ཐེ་ཚོམ་སུས་ཟ་བ། །ང་བདག་ལྟོས་ཤིག་ང་བདག་ལྟོས། །བཙལ་ཀྱང་འདུག་ན་ད་རུང་ཚོལ། །ཚོལ་མཁན་ཚོལ་བས་ཚོལ་མཁན་མེད། །བལྟས་ཀྱང་མ་མཐོང་ལྟ་མཁན་མེད། །ལྟ་མཁན་ལྟོས་ཤིག་ལྟ་མཁན་མེད། །དཔེར་ན་ཆོས་ཅན་རྡོ་རྗེ་དེ། །དེ་ཡི་དངོས་པོ་གང་གིས་བྱེད། །བུམ་པས་བྱེད་དམ་པདྨས་བྱེད། ། སྟེང་རྭས་བྱེད་དམ་འོག་རྭས་བྱེད། །འདུས་པས་བྱེད་དམ་རྡོ་རྗེ་གང་། །དེ་བཞིན་ང་བདག་དངོས་པོ་དེ། །ལུས་ཀྱིས་བྱེད་དམ་སེམས་ཀྱིས་བྱེད། །ལུས་ཀྱིས་བྱེད་ན་དངོས་པོ་གང་། །མགོ་དང་རྐང་ལག་དབང་པོ་དང་། །དོན་སྙིང་ནང་ཁྲོལ་ཤ་ལྤགས་རུས། །རྩ་དང་བ་སྤུ་སྐྲ་སེན་གང་། །དེས་ན་ལུས་ཀྱི་དངོས་པོ་མེད། །སེམས་ཀྱིས་བྱེད་ན་གསལ་སྟོང་དང་། །འགྱུ་དྲན་འཛིན་ཆགས་གང་གིས་བྱེད། །ལུས་སེམས་དངོས་པོ་འདི་ཞེས་པ། །རྡོ་རྗེ་སེམས་དཔའ་ངས་མ་རྙེད། །མཚོན་པ་ཙམ་དུ་ང་ཞེས་བྱ། །མིང་ཙམ་འདི་ཞེས་བསྟན་པ་ནི། །ཀུན་ཏུ་བཟང་པོས་བསྟན་དུ་མེད། །རྡོ་རྗེ་སེམས་དཔས
Chinese
如地，以形状是，如是。以思是，如是。如是因是故，显有皆是金刚。无有未成金刚者。如是金刚所表此，若是，本来是平等。有法本来有是平等。若无，无是本来平等。若真，真是本来平等。若假，假是本来平等。若空，空是本来平等。若实，实物是本来平等。若显，显是本来平等。平等性如虚空无有异。譬如金形水之味，剧毒哈拉燃烧与，妙药白樟脑二者，药与毒是本来平等。如是说。胜王续中，法性平等法身品第二十三竟。此后，金刚手又如是请问：嗟嗟金刚萨埵大，我执错乱有耶无？有法显现真耶假？不善断除有耶无？如是请问。金刚萨埵如是答复：谛听金刚持等，无我如尸陀林，解脱轮涅汝等。我与显现无有二，无我唯一于谁有？无显显现于谁真？有法实物于何有？善与不善平等性。无我无自我是谁？于谁我自有耶轮？何者疑惑谁所食？我自观视我自观。寻亦有者今仍寻。寻者寻觅无寻者。观亦未见无观者。观者观视无观者。譬如有法金刚彼，彼之实物何者作？瓶作耶莲作耶？上缘作耶下缘作耶？聚集作耶金刚何？如是我自实物彼，身作耶心作耶？身作若何实物？头与手足诸根与，要脏内脏血肉骨，脉与毛发发甲何？是故身之实物无。心作若明空与，动念执著何者作？身心实物此说者，金刚萨埵我未得。仅是表诠名我等，仅名此是显示者，普贤亦无显示时，金刚萨埵
English
Like the earth, it is by form, so it is. It is by thought, so it is. Thus, it is because of the cause, all that appears and exists is Vajra. There is nothing that has not become Vajra. Thus, this which is symbolized by Vajra, if it is, it is equal from the beginning. Dharmas are equally existent from the beginning. If it is not, it is equally non-existent from the beginning. If it is true, it is equally true from the beginning. If it is false, it is equally false from the beginning. If it is empty, it is equally empty from the beginning. If it is real, real things are equally real from the beginning. If it appears, appearances are equally apparent from the beginning. Equality, like the sky, is not separate. For example, the taste of gold-shaped water, the supreme poison of burning Hala, and the two supreme medicines of white camphor, medicine and poison are equally equal from the beginning. Thus it was said. From the Tantra of the Supreme King, the chapter on the equality of Dharma-nature, the Dharmakaya, the twenty-third, is complete. Then again, Vajrapani asked, "O great Vajrasattva, is there or is there not a mistaken perception of self? Are the appearances of dharmas true or false? Is there or is there not something to be abandoned that is non-virtuous?" Thus he asked. Vajrasattva replied, "Listen, Vajradhara and others, without me, like a charnel ground, liberate the assembly of beings. I and appearance are not two, without me, who has the one me? Without appearance, to whom is appearance true? Where are the real things of dharmas? Virtue and non-virtue are of equal nature. Without me, without self, who is the self? To whom do I have self, O assembly? What doubt is eaten by whom? Look at me, look at me. Even if you search, if there is, search again. The searcher searches, there is no searcher. Even if you look, you do not see, there is no seer. Seer, look, there is no seer. For example, that Dharma Vajra, who makes its reality? Does the vase make it, or the lotus? Does the upper rim make it, or the lower rim? Does the assembly make it, or what Vajra? Likewise, that reality of self, does the body make it, or the mind? If the body makes it, what is the reality? The head and limbs, the senses, the vital organs, the internal organs, flesh, skin, bones, veins, body hair, head hair, nails, which one? Therefore, there is no reality of the body. If the mind makes it, what makes clarity and emptiness, movement, memory, grasping, and attachment? This which is called the reality of body and mind, Vajrasattva, I have not found it. I merely call it 'I' as a symbol. This which is shown as merely a name, Samantabhadra does not show it. Vajrasattva."