Chinese
于是，莲花生大士将金刚宝剑交到（某人）手中，金刚萨埵如是说：无二智慧无边际，无作无为本自佛，大圆满中任运成，为众集会而宣示。如是说。之后，金刚萨埵对金刚萨埵如是请示：金刚萨埵如虚空，无可比拟之义谛，我欲言说甚为难，于未悟心由语门，以无名之语善诠释，尽其所能而宣说。如是祈请。之后，薄伽梵吉祥普贤王如来，彼即一切胜者之自性，如是开示五种智慧之口诀：心性不变如金刚，生与灭法本自无，分别念于心中生，分别念即金刚身，无有变异而坚固。如是开示。菩提心之自性，如净沙迦之庄严，因果究竟本自圆满，一切自生心要殊胜，若以言说之方便而证悟，功德如日之光芒显现。如是开示。菩提心之体性，不为轮回之过患所染污，分别念于心中生起轮回，然彼念即无垢。如是说。离因离缘之自生，若以明分证悟智慧，事业加持任运显现。如是说。之后，薄伽梵吉祥普贤王如来，示现为一切种姓之自性，如是：大圆满如虚空无边，佛与有情无二别，如虚空般周遍一切，无明智慧无差别，未悟悟道为一途，大圆满之体性即是，自之光明极清净，分别念即显现为智慧，自生无作本初清净，菩提心如虚空无边际，任何显现皆无执取，无所缘如幻任运成，若恒常明晰即是见。如是开示。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ཨ་བྷི་ཀྵ་ཨ།，अभि क्ष अ，Abhi ksha A，阿 毗 叉 阿。之后，金刚萨埵对吉祥普贤王如来如是请示：薄伽梵功德普贤任运成，祈请开示您之自性体性，您之
English
Then, the precious Guru Padmasambhava handed the vajra sword to (someone), and Vajrasattva said this: Non-dual wisdom is boundless, Without action or effort, it is inherently Buddha, Spontaneously accomplished in the Great Perfection, Demonstrate it to the assembled gathering. Thus he spoke. Then, the Bodhisattva Vajra asked Vajrasattva this: Vajrasattva is like the great sky, The meaning that cannot be symbolized, It is very difficult for me to express, Through the door of words to the uncomprehending mind, By well symbolizing with nameless words, I will explain as much as possible. Thus he requested. Then, the Bhagavan, glorious Samantabhadra, the very nature of all the victorious ones, bestowed the instructions of the five wisdoms as follows: The nature of mind is unchanging like a vajra, Birth and cessation are naturally absent, Conceptual thoughts arise in the mind, Those conceptual thoughts are the vajra body, Unchanging and stable. Thus he taught. The nature of the Bodhi mind, Like the adornment of pure Shaka, Cause and effect are completely perfect from the beginning, All are the supreme essence of self-arising, If realized through the means of speech, Qualities will arise like the light of the sun. Thus he taught. The essence of the Bodhi mind, Is not stained by the faults of samsara, Samsara arises in the conceptual mind, That thought itself is free from impurity. Thus he said. Self-arising, free from cause and condition, If wisdom is realized through clarity, Activities and blessings will manifest in any way. Thus he said. Then, the Bhagavan, glorious Samantabhadra, manifested as the nature of all lineages, as follows: The Great Perfection is like the boundless sky, Buddhas and sentient beings are not two, Like the sky, it pervades all, Ignorance and wisdom are not different, Non-realization and realization are one path, The characteristic of the Great Perfection is, One's own clear light is completely pure, Conceptual thoughts themselves are clear as wisdom, Self-arising, effortless, and primordially pure, The Bodhi mind is like the boundless sky, Whatever appears has no grasping, Non-objective, illusory, and spontaneously accomplished, If constantly clear, that is the view. Thus he taught. （Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning）ཨ་བྷི་ཀྵ་ཨ།，अभि क्ष अ，Abhi ksha A，A Bi Cha A. Then, Vajrasattva requested the glorious Samantabhadra as follows: Bhagavan, qualities, Samantabhadra, spontaneously accomplished, Please reveal your own nature and essence, your
Chinese
从大悲心中，所有诸法的显现，请为聚集的眷属宣说。如是说道。之后，世尊吉祥普贤王如来，安住于诸法皆从自身所生的三摩地中，显现一切诸法，从自身本然的广大智慧中，生出五种本然的智慧，如下所示：嗔恨本然的广大智慧，贪欲本然的广大智慧，愚痴本然的广大智慧，嫉妒本然的广大智慧，以及我慢本然的广大智慧，这些本然的广大智慧生出五种广大的庄严之因，安置了三种坏灭和住留的大界。五种庄严之身是从唯一的本然智慧中取其基础，如下所示：名为庄严之因地的身，名为庄严之因水的身，名为庄严之因火的身，名为庄严之因风的身，名为庄严之因普虚空的身，这五种身皆从本然中生出。将五种智慧的种类各自区分，嗔恨种类的本然智慧，贪欲种类的本然智慧，愚痴种类的本然智慧，以及包含嫉妒的本然智慧种类，安置为具有庄严之身的法性。世尊吉祥普贤王如来自身也安住于自身所显现的一切之自性中。之后，那些眷属也因信心而各自见到，有些安住于自身自性虚空的体性中，有些显现出不可思议的智慧差别，有些因喜悦而渴求，有些发出叹息，有些因愿望而渴求，有些生起不信之心，有些虽然显现喜悦，却以不分别的心为方便。法界清净光明中，五等种种为基础，如意金刚虚空与，自性体性大悲化身与，劝请门与口诀灌顶，形相庄严自显现。这是金刚秘密之语。出自与虚空边际等同的卡萨曼达续部。
English
From the great compassionate heart, the manifestation of all dharmas, please explain to the assembled retinue. Thus it was spoken. Then, the Bhagavan, glorious Samantabhadra, entered into the samadhi in which all dharmas arise from himself, and manifested all dharmas. From his own spontaneously arisen great wisdom, he brought forth five spontaneously arisen wisdoms, as follows: the spontaneously arisen great wisdom of anger, the spontaneously arisen great wisdom of desire, the spontaneously arisen great wisdom of ignorance, the spontaneously arisen great wisdom of jealousy, and the spontaneously arisen great wisdom of pride. These spontaneously arisen great wisdoms brought forth five great causes of adornment, and arranged the three great realms of destruction and abiding. The five bodies of adornment took their basis from the single spontaneously arisen wisdom, as follows: the body called the cause of adornment earth, the body called the cause of adornment water, the body called the cause of adornment fire, the body called the cause of adornment wind, and the five bodies called the cause of adornment all-pervading space, all arose from the spontaneous. Separating the types of the five wisdoms, the spontaneous wisdom of the type of anger, the spontaneous wisdom of the type of desire, the spontaneous wisdom of the type of ignorance, and the spontaneous wisdom of the type of jealousy, were arranged as the nature of dharmas possessing the body of adornment. The Bhagavan, glorious Samantabhadra himself, also abided in the self-nature of all that manifested from himself. Then, those retinues also saw individually through faith. Some abided in the essence of the self-nature of space. Some manifested inconceivable distinctions of wisdom. Some desired with joy. Some sighed. Some desired with longing. Some arose with a mind of disbelief. Some, although appearing joyful, used a non-discriminating mind as a means. In the clear light of the pure dharmadhatu, five and so forth become the basis, the wish-fulfilling vajra and space, the self-nature essence, the compassionate emanation, the urging door and the instruction empowerment, the forms self-arise as adornments. This is the secret vajra word. From the Khasamanta Tantra, equal to the limits of space, speaking.