Chinese
在根基上播下良好串习的种子，一切法皆不束缚，可以修习智慧的力量。所应修习之法无有任何，唯有自知自明的觉性之王。见解是不间断的觉性，是无实性的智慧。果实是近乎成就，是证得一切法智慧之境。如果失坏誓言的执持，且无有慈悲的滋润，则无有大乘之名。这是极喜金刚对金刚法所作的教诲。《心部大虚空藏续》中，关于见解的第九个字母的第二品。然后，金刚持大尊说道：此为善逝心之精华，安立为佛陀心要。因中圆满果，果实凝聚为心要，心要运用于道，证悟成熟于相续。无有沟渠，于空中行走。观无可观之身，无友伴，安住于唯一。此乃简要之意。四种自性圆满的教法是，过去诸佛的安住方式是，法性自显三重叠，自生觉性之王本身，意为自显，安住于意义之上。彼时，与自显证悟的眷属们一同安住。彼时，于自显不可思议之义上，于各自领悟之境，于五种智慧坛城上，三十二尊神圆满知晓的本体中安住。以其慈悲自显的方式是，佛陀平等结合之意。断除其错觉妄念是，涅槃之初的佛陀，根本意为自住之境显现，如果现在之人证悟成熟于相续，则无法通达词句之义。如是菩萨云力所说。《心部大虚空藏续》中，善逝心之精华，四种自性圆满的教法，即第三品。然后，金刚持大尊，宣说了这第六禅定之顶。萨尔瓦 毗度 诶扎 毗毗。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）从一切法的音声三种形态而定，于世间广为宣说。最初唯一佛陀显现之时
English
By planting the seeds of good habitual patterns in the foundation, all dharmas are not bound, and the power of wisdom can be cultivated. There is nothing to be practiced, only the king of self-knowing awareness. The view is the uninterrupted awareness, which is the wisdom of non-substantiality. The fruit is near accomplishment, which is the attainment of the realm of wisdom of all dharmas. If the holding of the samaya is lost, and there is no moisture of compassion, then there is no name of the Mahayana. This is the teaching given by Garab Dorje to Vajra Dharma. From the Tantra of the Great Space Treasury of the Mind Class, the second chapter on the ninth letter of the view. Then, the Great Vajradhara said: This is the essence of the Sugata's heart, established as the heart essence of the Buddha. The fruit is perfected in the cause, the fruit is condensed into the heart essence, the heart essence is carried on the path, and the realization matures in the continuum. Without ditches, one travels in the sky. One sees the body that cannot be seen, without companions, one abides in solitude. This is the condensed meaning. The teaching of the four self-existing qualities is, the way of abiding of the past Buddhas is, the Dharmata self-appearance is threefold, the king of self-born awareness itself, the meaning is self-appearing, abiding on the meaning. At that time, one abides together with the retinue of self-appearing realization. At that time, on the meaning of the self-appearing inconceivable, in the realm of individual understanding, on the five wisdom mandalas, one abides in the essence of knowing the thirty-two deities completely. The way of self-appearance through his compassion is, the meaning of the Buddha's equal union. Cutting off its delusions and misconceptions is, the Buddha at the beginning of Nirvana, the root meaning is the appearance of the self-abiding state, if the person of the present realizes and matures in the continuum, then the meaning of the words cannot be understood. Thus spoke the Bodhisattva Cloud Force. From the Tantra of the Great Space Treasury of the Mind Class, the essence of the Sugata's heart, the teaching of the four self-existing qualities, is the third chapter. Then, the Great Vajradhara, spoke this sixth summit of meditation. sarva bhidhu e tra bhi bhi. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) From the three forms of the sound of all dharmas, the teaching is widely proclaimed in the world. At the time when the first and only Buddha appears
Chinese
嗡！以慈悲的加持力自然显现的是，从虚空清净的界域中，发出“哈札玛”的声音。从虚空清净之处，迦陵频伽的音声如瀑布般降临，以彻底清净众生的方式，将音声转化为第三个口诀，被称为二续。其中，被称为哈札玛续。在二续中，从耳朵传递声音的意义是，抓住普贤王如来的第六种禅定体验，抓住如来所宣说的第六种禅定之巅。那么，如何抓住呢？用执持的六种声音的口诀，以及所执持的三句口诀来抓住。“班杂嘛呢嘛阿札夏班杂萨玛纳”的声音抓住，向上提升到唯一佛陀的意境。那么，如何提升呢？“萨瓦比呼尔巴”的声音，是指涵盖内外情器、轮回涅槃、因果等一切的声音，是声音遍布的自性。“毗琉璃”的声音，是空性的声音，显现的声音，中观的声音。“诶嘎”是觉性法身。“巴巴”被称为二因。如果将“比达雅”与意境结合，那么，“阿”是空与非空的，没有中间和边际。这个中间是伟大的中观，是空性大智慧本身。在不舍弃法性二边的状态下，法身是自生空性。从四边解脱。与根本意义结合是，哈札玛被称为“做”。被宣说为二续。然后是详细的解释，是对那如实性的全面详细解释。那是下部密续中出现的文字记录，为了教法的兴盛而设立。“班杂嘛呢阿什地什达玛则地秀达吽”的声音中提取，金刚萨埵的菩提心精华，无垢清净的大觉性，被称为第六禅定之巅。世尊第六金刚持所说，是第一品出现的方式。然后是真实意境的顶峰，善巧方便者所宣说的是，对于无生灭的觉性，金刚顶端闪耀，在真实边际自然成就。第六禅定的顶峰是，圆满的顶峰。
English
Oṃ! What naturally arises through the blessing of compassion is, from the realm of pure space, the sound of "Ha Tra Ma." From the pure expanse of space, the sound of the Kalaviṅka descends like a waterfall, transforming the sound into the third mantra through the complete purification of beings, known as the Two Tantras. Among them, it is widely known as the Ha Tra Ma Tantra. Within the Two Tantras, the meaning of the sound transmitted through the ear is, to grasp the sixth meditative experience of Samantabhadra, and to grasp the sixth peak of meditation taught by the Tathāgata. So, how does one grasp it? With the mantra of the six sounds that hold, and with the three-sentence mantra that is to be held. Grasp with the sound of "Vajra Maṇi Ma A Tri Sha Vajra Samaṇa," and elevate it to the intention of the sole Buddha. So, how does one elevate it? The sound of "Sarva Bhi Hu Rba" refers to the sound that encompasses everything—outer and inner, container and contents, saṃsāra and nirvāṇa, cause and effect—it is the nature of sound pervading. The sound of "Vaiḍūrya" is the sound of emptiness, the sound of manifestation, the sound of the Middle Way. "Eka" is the wisdom Dharmakāya. "Bha Bha" is known as the two causes. If "Bhi Dharya" is combined with the intention, then, "A" is of emptiness and non-emptiness, there is no middle and no end. This middle is the great Middle Way, it is the great wisdom of emptiness itself. Without abandoning the two extremes of Dharmatā, the Dharmakāya is self-born emptiness. It is liberated from the four extremes. Combining with the root meaning is, Ha Tra Ma is called "to do." It is taught as the Two Tantras. Then comes the detailed explanation, it is a complete and detailed explanation of that Suchness. That is the written record that appeared in the Lower Tantras, established for the flourishing of the teachings. Extracted from the sound of "Vajra Maṇi A Shti Shta Ma Tse Ti Sho Ta Hūṃ," the essence of Vajrasattva's Bodhicitta, the great stainless pure awareness, is called the sixth peak of meditation. Spoken by the Blessed One, the sixth Vajradhara, it is the way the first chapter arises. Then, the peak of the true intention, what is taught by the skillful means, for the awareness that is without birth and cessation, the vajra tip shines forth, naturally accomplished on the true edge. The peak of the sixth meditation is, the peak of complete fulfillment.