English
The place of perfect endowment. Like the arm without a mountain, like the sky, Rivers, mirrors, wind, and lamps, Appear like nectar, therefore the supreme quality. The realm of self-born primordial wisdom, unchanging, Appears like the color of crystal and lapis lazuli. In the meaning of appearing like a lotus and a pig, Without thinking or seeking, that meaning dwells in the mind. One root, branches, leaves, fruits, etc., Because they surpass counting, they are also inconceivable appearances. Everything is well gathered in the root itself. Here, one takes experiences and warm signs. One does not deliberately take them, nor is there a need to leave them. There is also no such thing as dwelling without seeking. There is also no such thing as traversing the ground and path, striving, and obtaining the fruit. In the sacred, beyond appearance and beyond words, With Dharma investigation, wisdom proceeds into space. Therefore, it is not the realm of practice for Hinayana and evil people. Whatever is not attached to and does not rely on, there is no manifestation. The essential meaning of being existent yet always non-existent, Not anything and also not nothing, That confident, simultaneous clarity is the most supreme. Not cultivated, pure from the beginning, so there is no obscuration. Without direction or pervasiveness, completely pervasive, Without direction or boundary, everything is my realm. Because there is no obscuration by view, self-nature appears. Without deliberately squinting, without stopping, without grasping, Abandoning dwelling, not dwelling, free from object-consciousness attachment. The Dharmakaya, Sambhogakaya, and Nirmanakaya are perfected simultaneously. Possessing the kindness of the body, holding all qualities, Fundamentally free from the root, in the state of one bindu, Free from extremes, everything is like the form of a wish-fulfilling jewel. The supreme, venerable, unsurpassed place, The Vajradhara blazing and indestructible. Subduing all, gathering all, liberating all, primordially enlightened, Not deviating from the realm of ultimate meaning. Thus it is said. From the Tantra of the Bodhicitta, the Great Ocean of Space, the fifth chapter on examination and practice is completed. Alas! Great Bodhisattva! Do not slander the Vajra Master, for he is the Buddha himself. This is like the earth, the field of the teachings. The Buddhas of the three times also honor him. Why do the wise not honor him? With the form body, surpassing a vase, place it on the crown of the head, Fill it completely with a thousand fragrances, a treasure of jewels, Respectfully prostrate, and completely give away the body, Created things, jewels, vehicles, etc., Wives, daughters, sisters, decorations, everything, Without any stinginess, offer them to the king's father, Obeying orders, even life itself (is offered).
Chinese
舍弃一切对身体也无执着， 不贪恋生命且恭敬听闻教诲， 因是劫波诸佛之父， 不依仗则生起绝无可能。 以五欲供养而极力供奉， 则此将变为供养所有胜者。 因错乱而药中掺毒为病所困， 以不思择之欲而背离之， 以意义寻意义沉于分别之河流， 以心寻心心无边无际。 所谓十种行法仅是分别之义， 因被染污犹如盲人牵盲人。 特意造作能取所取于义皆颠倒， 如执水中月未见真实义。 于常断二者以何者执着， 前后观察寻觅而复束缚。 以散乱分别之堡垒不得菩提道， 微尘聚合为有或非有， 观察则布施虚空自然空。 然因所化之故而各别显现， 彼于真实义中未曾得见。 缘起内外一与异， 如是与真如相合则与义相违。 孩童观察则真实义不存， 斩断根基则无有边际。 境心显现有无而了知边际， 与虚空之边际相争亦无有穷尽。 一与异二者皆超越边际， 愚人观望则一无所知。 如幻如阳焰如水中月般了知， 以二谛之欲则与异体之义相违。 于义颠倒之世俗边见， 果不能成办实事犹如幻术。 欲询问种姓与事业等， 是局限于种姓与数量之边见者。 舍取高低禅定散乱者， 于胜义中不一不异执取者。 瑜伽士询问边际大小执着种姓勤奋者， 生起本尊迎请供养及求成就者， 手印咒语灌顶禅定分别之风， 无论如何行持皆不见平等之义。 因果辨别能取所取相状者， 身心苦行折磨则无有平等。 未成量之导师如猴子般的教言， 纵然宣说亦是歧途为分别所缚。 自心上师无彼则不生故， 此乃道中之胜道为一切之道。 不敬三宝布施又将回向于谁？
English
Giving up all attachments to the body, Not craving life and listening respectfully to teachings, Because he is the father of all Buddhas of the kalpa, Without relying on him, arising is never possible. By greatly offering the five desires, This will transform into an offering to all the victorious ones. Due to confusion, medicine mixed with poison is seized by illness, With undiscerning desire, one turns one's back on it, Seeking meaning with meaning, drowning in the river of discrimination, Seeking mind with mind, the mind is boundless and limitless. The so-called ten practices are merely the meaning of discrimination, Because they are defiled, it is like a blind person leading a blind person. Deliberately creating grasping and grasper, everything is reversed in meaning, Like grasping the moon in water, not seeing the true meaning. To whichever of permanence and annihilation one clings, Examining before and after, seeking and then binding again. With the fortress of scattered discrimination, one does not find the path to enlightenment, Whether the aggregate of particles is existent or nonexistent, Examining, one gives to space, naturally empty. However, due to the power of those to be tamed, they appear separately, They have not seen that very thing in the ultimate meaning. Interdependent origination, inner and outer, one and different, Likewise, combining it with suchness contradicts the meaning. Children examining, the true meaning does not abide, Cutting off the root, there is no end. Object, mind, appearance, knowing the limits of existence and nonexistence, Contending with the limits of space has no end. One and different, both transcend limits, Fools looking, they do not understand anything. Understanding illusion, mirage, like the moon in water, With the desire for two truths, it contradicts the meaning of difference. The view of the extreme of conventional truth, reversed in meaning, The result cannot accomplish anything, like illusion. Desiring to inquire about lineage and activity, etc., Is a biased view limited to lineage and number. Those who abandon and take, high and low, meditative and scattered, In the ultimate, not one, not different, grasping. Yoga practitioners inquiring about limits, large and small, clinging to lineage, striving, Generating deities, inviting, offering, and striving for accomplishments, Hand gestures, mantras, empowerments, meditation, the wind of discrimination, However one practices, one does not see the meaning of equality. Distinguishing cause and effect, grasping and grasper, characterized, Body and mind, asceticism, torment, there is no equality. A teacher who has not become a valid authority, teachings like a monkey, Even if taught, it is a wrong path, bound by discrimination. Since one's own mind is the guru, without that, it does not arise, This is the supreme path among paths, the path of all. Not respecting the Three Jewels, to whom will the offering be dedicated?
Chinese
不作礼拜不绕行，不修天神之人，不献供养，自身观自身。 超越边际，虚空之风，他人难以寻得，不离不散乱，不使用，何处不住留。 离执不使用，此义菩提界，不寻觅，如日之光芒千重燃。 无生无灭，如是本性中，不平等，库阿杜之语，超越拉拉。 不住不思，远离言说之路，远离言说故，说与听亦无。 无修无思，无散乱亦无消失，住与行来，如是本性中。 虽行五无间罪与十不善业，然精髓菩提自性中无有改变。 通达此义且化为界中者，入界之后，为殊胜者作开示者， 如以黑染涂金之导师，胜过百天之顶上珍宝。 资具身与子财妻，五根与心和双足， 以及其他所需之受用资具，以无可估量之价值，值得以珍宝赎买。 如是说。菩提心虚空大海续大论中，开启之品第六。 嗟！大菩萨，不变之界，超越言语之词。 不可示现，不可使用，不可衡量，如虚空般平等，对任何事物皆不执着，对任何事物皆不思量。 不观不作意，因其即是真谛，不可摧毁，不可分割，故为普贤。 无余聚集所有无量之歧途，唯一不生，如日之精髓。 大自在，一切之源泉宝藏，非言语，不混杂，完全明晰其义时， 如虚空中之鸟迹，无有目标，无目标，如虚空般广阔，具大神变。 未聚集，未消失，于风之腹中，虽以香气供养，然无人得见。 暗与明无别，乐聚集于法界中为一，心与智慧，菩提烦恼为一。 不混杂之手印，如星辰散布于虚空，无量虚空之中，日之升起。 八芒星放射，支分不可思议，无尽嬉戏，显现于法界中。 金色的太阳亦融入法界中，法界无生，于无量宫圆满中， 如尘埃般，有多少戏论之庄严，为入此境，有八阶八门八果。
English
Without prostration, without circumambulation, do not meditate on gods and humans. Do not offer oblations, contemplate yourself on yourself. The wind of the end of the void, difficult for others to find. Without separation, without distraction, without use, where does it not abide? Without grasping, without use, this meaning is the realm of Bodhi. Without seeking, the rays of the sun blaze a thousandfold. Without rising, without setting, in the nature of Suchness. Unequal, the words of Kua Du, beyond Lala. Without abiding, without thinking, separated from the path of expression. Because it is separated from speech, there is neither speaking nor listening. Without meditation, without thought, without distraction, and without disappearance. Sitting and going, in the nature of Suchness. Even if one practices the five heinous crimes and the ten non-virtuous deeds, the essence of Bodhi does not change from its nature. One who understands this meaning and becomes one with the realm, after entering the realm, one who reveals it to the excellent ones, That teacher who paints gold with black dye, is superior to the precious jewel on the crown of a hundred heavens. The necessary body, sons, wealth, wife, the five senses, heart, and two legs, And whatever other suitable possessions are available, with immeasurable value, it is worthy to be redeemed with jewels. Thus it was said. From the Great Treatise on the Mind of Bodhi, the Great Ocean of Space, the Sixth Chapter, the Chapter of Opening. O Great Bodhisattva! The unchanging realm is beyond the words of speech. Indescribable and unusable, immeasurable, equal like space. Do not cling to anything, do not think about anything. Do not look, do not strive, because it is the truth itself. Indestructible and indivisible, therefore it is Samantabhadra. Gathering all the immeasurable wrong paths without exception, the only unborn one, like the essence of the sun. The great self, the source and treasure of all. Not words, unmixed, when the complete meaning is clear, Like the path of birds in the sky, there is no target. Without a target, vast like the sky, possessing great miraculous powers. Not gathered, not disappeared, in the belly of the wind. Although offered with fragrance, no one sees it. Darkness and light are inseparable, bliss gathered as one in the Dharmadhatu. Mind and wisdom, Bodhi and affliction are one. The unmixed handprint, like stars scattered in the sky. From the center of immeasurable space, the rising of the sun. The eight-pointed star radiates, the branches are inconceivable. Endless play, appearing in the nature of the Dharmadhatu. The golden sun itself also dissolves into the Dharmadhatu. The Dharmadhatu is unborn, in the perfect immeasurable palace, Like dust, there are so many ornaments of elaboration. To enter this realm, there are eight steps, eight doors, and eight fruits.