Chinese
具有先前（的智慧）者，对于可以从事的那些事业，是应当修习的特殊之处。在那至高无上的事物中，修行是无上的。如果没有清净和污秽的分别心，那么他就是精通胜义谛见解的人。因为他没有过失的遮蔽，所以无论造作何种恶业，都被赞叹为无上乘的法器。当他证悟了自己的菩提心，并且处所完全清净时，与母亲、姐妹、女儿交合，也能到达无上的境界。吃着没有清净和污秽分别的食物，争吵和诽谤僧侣，将会前往没有佛陀的刹土。焚烧寺庙和经书，无论谁造作燃烧的罪业，都是精通大乘意义的人。如果自心坚定而清净，就不会被行为的过失所染污，令佛欢喜，也能守护佛法。他安住于无上道。因为无法衡量和估量逝如来佛的身体，所以没有过失的遮蔽。再次，佛和原始佛，这未造作的精华，是不可修习的，但却被宣说为应当修习。一旦证悟并修习它，就与诸佛无有分别，五无间罪也无法遮蔽。行持一切法的意义，那就是非常殊胜的意义。真实的正法就是真如。行持一切清净和污秽，毫不怜悯地杀害一切，是至上中的至上，是至上的身体。是如来的一切身。如是说。出自《金刚萨埵大虚空王广大续》，第五品，讲述了转动罪恶之轮的无上乘。之后，世尊又入于名为“如是”的等持，如果以精液和大小便供养一切坛城，就能成为国王，并说出了这段偈颂：当他证悟了自己的菩提心，自生本智自然生起时，他知道没有外在于自己的坛城，坛城的主尊就在自身之中。不应供养旃檀香等，应当以五种妙欲来供养，以平等之成就物——大小便，涂抹身体并进行供养，这样就能令一切种姓欢喜。在无定的器皿处，在旧的器皿中，充满大小便、不净物、精液和血，有智慧的智者啊，
English
Those who possess the former (wisdom), for those deeds that can be undertaken, it is a special thing to be cultivated. In that supreme thing itself, practice is unsurpassed. If there is no mind of purity and impurity, then he is skilled in the view of the supreme meaning. Because he has no obscuration of faults, therefore, whatever evil deeds are committed, they are praised as vessels of the unsurpassed vehicle. When he realizes his own Bodhicitta, and the place becomes completely pure, then by uniting with mother, sister, and daughter, one can go to the unsurpassed state. Eating food without purity and impurity, quarreling and slandering monks, one will go to a field without Buddhas. Burning temples and scriptures, whoever commits burning sins, is skilled in the meaning of the vehicle. If one's own mind is firm and pure, one will not be stained by the faults of actions, pleasing the Buddha and also upholding the Dharma. He abides in the unsurpassed path. Because the body of the Sugata Victorious One cannot be measured and estimated, there is no obscuration of faults. Again, the Buddha and the Primordial Buddha, this uncreated essence, is not to be practiced, but it is said to be practiced. Once one realizes and practices it, there is no difference from the Victorious Ones, and the five heinous crimes cannot obscure it. Practicing the meaning of all Dharmas, that is the very supreme meaning. The true and correct Dharma is Suchness itself. Practicing all purity and impurity, killing all without compassion, is the supreme of the supreme, the supreme body. It is the body of all the Tathagatas. Thus it was said. From the "Vajrasattva Great Space King Extensive Tantra," the fifth chapter, which speaks of turning the wheel of sin, the unsurpassed vehicle. Then again, the Bhagavan entered into the Samadhi called "Just Like That," saying that if one offers semen and excrement to all mandalas, one will become a king, and spoke this verse: When he realizes his own Bodhicitta, and self-born wisdom arises naturally, he knows that there is no mandala apart from himself, the lord of the mandala is within himself. One should not offer sandalwood scents, but should offer with the five desirable qualities, by the accomplishment of equality—excrement and urine—anointing the body and making offerings, in this way one pleases all lineages. In an uncertain vessel place, in an old vessel, filling it with excrement, impurities, semen, and blood, a wise and intelligent one,
Chinese
大轮之中，日复一日，夜复一夜，渐趋贫乏。无所缘，虚空界，清净无比。自生智慧，于法界中遨游。自然显现，如是而生。智者将种种不净之物，倾入旧器之中。以我祭祀我，则诸佛坛城，无不欢喜。善巧方便之大士，自心即是自明坛城。本来任运成就者，即是自性坛城。以不净物而作供养，即是供养百千坛城。一切成就，真实成就，皆在自心。此乃殊胜大成就。我祭坛城之殊胜处，坛城炽盛燃烧。忿怒主以身示现，如先书写文字，于诸根之前亦将显现。寂静无为法身，见无迁变。无为之法性，不可言说，言语道断。身之百手，圆满显现。五毒即是诸佛刹土。烦恼等即是涅槃。菩提佛陀非由他处而来。贪欲等即是坛城。大坛城，至上之至上。何者入于其中，如珍宝在于心髓之中。心中所愿，种种皆成。密咒，我之智慧，不可变易。普贤光明之日升起。坛城主，显现一切。无有显现，于无生界中圆满。如是说。金刚萨埵虚空大王广大续，第六品，开示无所缘之供养。其后，薄伽梵入于无修之三摩地，并说此偈。凡所成就之佛陀菩提，当观无字之义。当依无有心要之语。于无有显现之法性，若不寻觅而安住，即是禅修。若于彼与此中寻觅，则由此彼，如是不生。则远离真实佛陀之道。一切不显现，虚空之界。如是大乐，离诸戏论。于无所缘，无有显现之法性，禅修不生于心中。若不寻觅而安住，即是禅修。于内外之实义，无有贪著而安住，乃是安乐之业。于彼有何阻碍？
English
Within the great wheel, day by day, night by night, it becomes impoverished. Without object, the realm of space is utterly pure. Self-born wisdom roams in the expanse. It naturally dawns and arises in that way. The wise pour various impure substances into old vessels. If I worship myself with myself, then all the mandalas of the Victorious Ones will be pleased. The great master of skillful means, one's own mind is one's own self-aware mandala. That which is spontaneously accomplished from the beginning is the self-nature mandala. By offering with impure substances, it is like offering hundreds of thousands of mandalas. All accomplishments, true accomplishments, are in one's own mind. This is a wondrous great accomplishment. From the special place of my worship mandala, the mandala blazes intensely. The great wrathful lord takes hold of the body, just as letters are written beforehand, they will also appear before the senses. The unconditioned, peaceful Dharmakaya, one sees the unchanging. The unconditioned nature of reality is beyond words, beyond expression. The hundred hands of the body are perfectly clear. The five afflictions are the very fields of the Victorious Ones. Afflictions and so forth are nirvana. Enlightenment and Buddhahood do not come from elsewhere. Desire and so forth are the mandala itself. The great mandala, the supreme of the supreme. Whoever enters into it, like a jewel in the heart's core. Various things that please the mind are accomplished. Secret mantra, my unchanging mind. The sun of all-ground awareness rises. The lord of the mandala appears as anything. Without appearance, it is perfected in the unborn realm. Thus it is said. From the extensive tantra of Vajrasattva, the Great King of Space, the sixth chapter, showing the offering without object. Then, the Bhagavan entered into the samadhi of non-meditation and spoke this special verse. Whatever enlightenment of the Buddhas is accomplished, look at the meaning without letters. Rely on the speech without essence. On the nature of reality without appearance, if you leave it without searching, it is meditation. If you search for it there and there, then from that, thus, it will not arise. You will go far from the path of the true Buddha. Nothing appears, the realm of space. Likewise, great bliss, free from elaboration. On the nature of reality without object, without appearance, meditation does not arise in the mind. If you leave it without searching, it is meditation. On the true meaning of inner and outer, abiding without attachment is the activity of bliss. What obstructs that?
Tibetan
ཐར་ལམ་མཆོག། སངས་རྒྱས་ཀུན་དང་དེ་ཞིང དང།། སྟོན་པ་རྡོ་རྗེ་ཀུན་གྱི་ཐུགས།། ཡེ་ཤེས་ལྔ་ལྡན་སྙིང་པོའི་སྙིང།། གསུང་བའི་སྙིང་པོ་ངེས་པ་ཡིན།། འབྲས་བུ་ཀུན་གྱི་ལམ་གྱུར་པ།། ཡེ་ཤེས་རྡོ་རྗེ་མཁའ་འདྲ་སྟེ།། ཅིར་ཡང་མི་དམིགས་གཏི་མུག་ལས།། དུས བཞི་སངས་རྒྱས་མ་ལུས་ཀྱིས།། བསྐལ་པ་གསུམ་དུ་བཙལ་གྱུར་ཀྱང།། སངས་རྒྱས་ཀྱིས་ཀྱང་མི་གཟིགས་ཏེ།། དམིགས་མེད་ནམ་མཁའ་ལྟ་བུའི་དབུས།། དམིགས་སུ་མེད་པ་རྙེད་ནས་སྨིན།། སངས་རྒྱས་བྱང་ཆུབ སེམས་དཔའ་ཉིད།། དགོངས་སུ་མེད་པའི་དོན་ལ་དགོངས།། དཔྱད་དུ་མེད་པའི་དོན་ལ་སྤྱད།། གཞིག་ཏུ་མེད་པའི་སྙིང་པོས་གཞིག། བསམ་དུ་མེད་པའི་དོན་ལ་བསམ།། གང་ཡང་བཙལ་དུ་མེད་པའི་ངང།། དེ བཞིན་བཞག་ན་བསྒོམ་ཞེས་བྱ།། མི་སྐྱེ་མི་འགག་རྣམ་པར་དག། གདོད་ནས་བརྗོད་དུ་མེད་པ་ལ།། སྒྲ་མིང་ཚོགས་ལས་འདས་པའི་ཕྱིར།། རང་གི་ངོ་བོར་བསྟན་དུ་མེད།། ཡེ་ནས་འཇིགས་མེད་ཐོག་རྒལ བས།། དཔའ་བོ་སྐྱེས་བུ་བླ་མེད་ས།། དེ་ལ་སྦྱངས་པ་མི་དགོས་ཏེ།། དངོས་མེད་ངོ་བོ་ཉིན་ཀྱིས་བདག། མི་འགྱུར་རྡོ་རྗེ་ཐེག་པ་འདི།། ཐེག་པའི་མཆོག་སྟེ་བླ་ན་མེད།། གདོད་ནས་སྟོང་པའི་ཆོས་ཉིད་ལ།། དངོས པོར་བསྟན་པར་མ་གསུངས་ཏེ།། དེ་ལས་མི་འགག་རྒྱལ་བ་འབྱུང།། མི་ཆགས་མི་རྟོགས་མི་གནས་པས།། ཏིང་འཛིན་རོ་ལ་ཆགས་མི་གནས།། བདུད་རྩི་བྱང་ཆུབ་སེམས་ཉིད་ནི།། བསམ་མེད་མི་བསམ་བསྒོམ་དུ མེད།། ཤེས་རབ་ཐབས་ཀྱི་ཚིགས་ལས་འདས།། དེ་ཕྱིར་སེམས་ལ་སངས་རྒྱས་མེད།། ཨེ་མའོ་ཐ་སྙད་རྡུལ་ཙམ་ཡང།། འདི་ལ་མེད་པས་སྒྲོ་སྐུར་མེད།། ཉན་ཅིང་དམིགས་བྱའི་ཡུལ་མེད་པས།། བསླབ་པར་བྱ་བ ཡོད་པ་མིན།། བྱང་ཆུབ་སེམས་ལ་གཏིང་དཔག་མེད།། ཇི་སྙེད་བརྗོད་པའི་ཡུལ་ལས་འདས།། མིང་དུ་གདགས་པའི་རྟེན་མེད་པས།། སྒོ་ཕུགས་མ་འཁྲུལ་དམ་པའི་མཆོག། བདེན་པ་རྣམ་གཉིས བསྒྲུབ་མི་དགོས།། ཡི་གེས་མཚོན་དུ་རྡུལ་ཙམ་མེད།། བརྟགས་པར་དཀའ་ལ་ཡོང་པར་མིན།། དྲང་སྲོང་རྣམས་ཀྱིས་བསམ་དུ་ཡང།། མ་བསམས་ཐིག་ལེ་སྒྲོ་མེད་པས།། བྱང་ཆུབ་ཡིན་ཞེས་བསམ་མི་རུང།། ཞེས གསུངས་སོ།། རྡོ་རྗེ་སེམས་དཔའ་ནམ་མཁའ་ཆེ་རྒྱལ་པོ་རྒྱས་པའི་རྒྱུད་ལས། བསམ་ཞིང་བསྒོམ་དུ་མེད་པའི་ལེའུ་སྟེ་བདུན་པའོ།།།། དེ་ནས་བཅོམ་ལྡན་འདས་ཀྱིས་བསམ་ཞིང་བསྒོམ་དུ་ཡོད་པའི་ཏིང་ངེ་འཛིན་ལ་སྙོམས་པར་ཞུགས་ནས་ཆེད་དུ་བརྗོད་པ་འདི་བརྗོད་དོ།། སྐྱེ་མེད་བྱང་ཆུབ་སེམས་ནི་སྣ་ཚོགས་གཞི།། འདི་ཞེས་མ
Chinese
解脱道之胜妙，诸佛及其佛土，一切导师金刚之心，具足五智精要之精要，是所宣说之精要，是诸果之正道，智慧金刚犹如虚空，于任何亦不执著，从愚昧中解脱。四时诸佛无余者，纵经三劫勤寻觅，然诸佛亦不能见，于无执虚空之中，证得无执而成熟。诸佛菩提心勇士，于无思之义而思，于无察之义而行，以无坏之精要而坏，于无思之义而思，于无可寻觅之自性中，如是安住即名禅修。不生不灭，清净至极，于本初不可言说者，以超离言语名相之故，不可示现自性。本初无惧，超越一切，是英雄丈夫无上处，于彼无需勤修，无实之自性，日以继夜。此不变金刚乘，乃乘之胜妙，无有更上者。于本初空性之法性中，未曾宣说示现为实有，然由此不灭生诸佛。不染不著不住故，不著不住于等持味。甘露菩提心自性者，无思无不思，无修。超越智慧方便之边际，是故心上无有佛。唉玛吙，微尘许之名言，于此亦无，故无增损。以无所闻所缘之境故，无有可学之处。菩提心无有可测之深，超越一切所说之境。以无有可立名之所依故，不乱门径乃胜妙之至尊。二谛无需证成，文字不能表示丝毫，难以测度亦不可得。正直者亦不能思，以无思明点无有虚妄故，不可思为是菩提。如是说。金刚萨埵大虚空王广大续中，无思无修之品第七竟。之后，薄伽梵入于有思有修之等持，而说此偈：无生菩提心乃众生之基，此
English
The supreme path of liberation, all Buddhas and their Buddhafields, the heart of all Vajra Teachers, the essence of the five wisdoms, is the definitive essence that is spoken. It is the path of all fruits, wisdom Vajra is like the sky, not fixating on anything, liberated from ignorance. All the Buddhas of the four times, even if they searched for three kalpas, the Buddhas still cannot see it. In the midst of the unfixated sky, one finds and matures the unfixated. The Buddhas, Bodhisattvas themselves, contemplate the meaning of non-thought, act on the meaning of non-examination, destroy with the essence of indestructibility, think on the meaning of non-thought, in the state of not seeking anything, remaining as it is, is called meditation. Unborn, unceasing, completely pure, from the beginning unspeakable, because it transcends the collection of sounds and names, it cannot be shown as one's own nature. From the beginning fearless, overcoming all, is the supreme place of the heroic man. One does not need to practice it, the nature of non-existence, day and night. This unchangeable Vajra Vehicle is the supreme of vehicles, there is nothing higher. In the Dharma nature of emptiness from the beginning, it has not been said to be shown as real, but from it, the Victorious Ones arise without ceasing. Because it does not cling, does not grasp, does not abide, it does not cling to the taste of Samadhi. The nature of nectar Bodhicitta is without thought, without non-thought, without meditation. It transcends the boundary of wisdom and means, therefore there is no Buddha in the mind. Emaho, not even a speck of terminology, is not here, so there is no exaggeration. Because there is no object to be heard and fixated upon, there is nothing to be learned. Bodhicitta has no fathomable depth, it transcends all that can be said. Because there is no basis for giving a name, the supreme of the holy ones does not confuse the gate and the depth. The two truths do not need to be proven, not even a speck can be expressed by letters, it is difficult to investigate and cannot be obtained. Even the righteous ones cannot think, because the unthought bindu is without falsehood, it cannot be thought of as Bodhi. Thus it was said. The seventh chapter, "Without Thought and Without Meditation," from the Extensive Tantra of Vajrasattva, the Great Sky King, is complete. Then, the Bhagavan entered into the Samadhi of having thought and having meditation, and spoke this verse: The unborn Bodhicitta is the basis of all kinds, this