English
Combine the five aggregates with the five elements. kṣī hirājaya (Tibetan, Devanagari, kṣī hirājaya, Romanized Sanskrit, Auspicious Sovereign King). traṃ āgarbhaya (Tibetan, Devanagari, traṃ āgarbhaya, Romanized Sanskrit, Seed-born). hrīṃ ha hūṃ padma pāda ma (Tibetan, Devanagari, hrīṃ ha hūṃ padma pāda ma, Romanized Sanskrit, Lotus Foot). jiṃ kuru pāṇa (Tibetan, Devanagari, jiṃ kuru pāṇa, Romanized Sanskrit, Quickly Act). hūṃ lāsye samaya stvaṃ (Tibetan, Devanagari, hūṃ lāsye samaya stvaṃ, Romanized Sanskrit, Hum, Lasye, Oath, You). traṃ māle samaya hoḥ (Tibetan, Devanagari, traṃ māle samaya hoḥ, Romanized Sanskrit, Seed, Garland, Oath, Hoha). hrīṃ gīti rāko'haṃ (Tibetan, Devanagari, hrīṃ gīti rāko'haṃ, Romanized Sanskrit, Hrih, Song, I am). a ni rti rāga yāmi (Tibetan, Devanagari, a ni rti rāga yāmi, Romanized Sanskrit, No, Dance, Love, Go). mai dharāṇe svāhā (Tibetan, Devanagari, mai dharāṇe svāhā, Romanized Sanskrit, May, Dharani, Svaha). ni ssa raṃ bhā ya svāhā (Tibetan, Devanagari, ni ssa raṃ bhā ya svāhā, Romanized Sanskrit, Give voiceless splendor svaha). hūṃ svarāja ya svāhā (Tibetan, Devanagari, hūṃ svarāja ya svāhā, Romanized Sanskrit, Hum, Self-King, Svaha). muṃ śrī aṃ rāgāya svāhā (Tibetan, Devanagari, muṃ śrī aṃ rāgāya svāhā, Romanized Sanskrit, Mum, Auspicious, Love, Svaha). jaḥ dhūpe pra beśa (Tibetan, Devanagari, jaḥ dhūpe pra beśa, Romanized Sanskrit, Jah, Incense, Enter). hūṃ puṣṭa ā beśa (Tibetan, Devanagari, hūṃ puṣṭa ā beśa, Romanized Sanskrit, Hum, Flower, Enter). vaṃ dīpa su gi rī (Tibetan, Devanagari, vaṃ dīpa su gi rī, Romanized Sanskrit, Light, Lamp, Good, Speech). hoḥ gandhe citta (Tibetan, Devanagari, hoḥ gandhe citta, Romanized Sanskrit, Hoha, Scent, Mind). The inner source of close practice is the place, the outer source is the four times. Close practice for the retinue of the Bodhisattva parents. hūṃ hūṃ hūṃ vajra citta oṃ (Tibetan, Devanagari, hūṃ hūṃ hūṃ vajra citta oṃ, Romanized Sanskrit, Hum, Hum, Hum, Vajra Mind, Om). a a ā vajra bhadrā sa mantaḥ aḥ (Tibetan, Devanagari, a a ā vajra bhadrā sa mantaḥ aḥ, Romanized Sanskrit, Ah, Ah, Ah, Vajra Bhadra, Samanta, Ah). oṃ mune kriṃ svāhā (Tibetan, Devanagari, oṃ mune kriṃ svāhā, Romanized Sanskrit, Om, Muni, Krim, Svaha). oṃ mune hūṃ truṃ svāhā (Tibetan, Devanagari, oṃ mune hūṃ truṃ svāhā, Romanized Sanskrit, Om, Muni, Hum, Trum, Svaha). oṃ mune sruṃ svāhā (Tibetan, Devanagari, oṃ mune sruṃ svāhā, Romanized Sanskrit, Om, Muni, Srum, Svaha). oṃ mune praṃ svāhā (Tibetan, Devanagari, oṃ mune praṃ svāhā, Romanized Sanskrit, Om, Muni, Pram, Svaha). oṃ mune kṣaṃ svāhā (Tibetan, Devanagari, oṃ mune kṣaṃ svāhā, Romanized Sanskrit, Om, Muni, Ksham, Svaha). oṃ mune ye svāhā (Tibetan, Devanagari, oṃ mune ye svāhā, Romanized Sanskrit, Om, Muni, Ye, Svaha). The practice of Samantabhadra, father and mother, the Buddhas who are the emanations of the six Thubpas, With great diligence for the benefit of beings, accomplish the peaceful deeds. hūṃ yamāntra kṛta phaṭ (Tibetan, Devanagari, hūṃ yamāntra kṛta phaṭ, Romanized Sanskrit, Hum, Yama, Terminator, Phat). hūṃ vighnāṃ ta kṛta phaṭ (Tibetan, Devanagari, hūṃ vighnāṃ ta kṛta phaṭ, Romanized Sanskrit, Hum, Obstacles, Terminator, Phat). hūṃ padmānta kṛta phaṭ (Tibetan, Devanagari, hūṃ padmānta kṛta phaṭ, Romanized Sanskrit, Hum, Lotus, Terminator, Phat). hūṃ prajñānta kṛta phaṭ (Tibetan, Devanagari, hūṃ prajñānta kṛta phaṭ, Romanized Sanskrit, Hum, Prajna, Terminator, Phat). oṃ mahā vajra dhara mahā krodhīśvarī jvala ni hūṃ phaṭ (Tibetan, Devanagari, oṃ mahā vajra dhara mahā krodhīśvarī jvala ni hūṃ phaṭ, Romanized Sanskrit, Om, Great Vajradhara, Great Wrathful Isvari, Burning, Hum, Phat). oṃ ratna dhara mahā krodhīśvarī jvala ni hūṃ phaṭ (Tibetan, Devanagari, oṃ ratna dhara mahā krodhīśvarī jvala ni hūṃ phaṭ, Romanized Sanskrit, Om, Ratna Dhara, Great Wrathful Isvari, Burning, Hum, Phat). oṃ padma dhara mahā krodhīśvarī jvala ni hūṃ phaṭ (Tibetan, Devanagari, oṃ padma dhara mahā krodhīśvarī jvala ni hūṃ phaṭ, Romanized Sanskrit, Om, Padma Dhara, Great Wrathful Isvari, Burning, Hum, Phat). oṃ karma dhara mahā krodhīśvarī jvala ni hūṃ phaṭ (Tibetan, Devanagari, oṃ karma dhara mahā krodhīśvarī jvala ni hūṃ phaṭ, Romanized Sanskrit, Om, Karma Dhara, Great Wrathful Isvari, Burning, Hum, Phat). The great accomplishment's gate-keeping father and mother, acting from outside the mandala, With the four mudras pervading all, therefore accomplishing the great accomplishment itself. Holding the form of the deity in the mind, like a lion trapped in the womb, Like the shell of a Garuda egg, the yogi is the boundary of the body. If the lamp is turned upside down, the darkness disappears, the navel is hard and the chest is like a lion's, The sixth vertebra covering the crown is equal to the life of the sun and moon. Self-benefit is emptiness and six hundred, other-benefit remains in form for a hundred years. The deity who appears through meditation, whatever is meditated upon is the form of the deity. Enlightenment is in that very thought, not being in equanimity is not that. He is the king of all vidyadharas, the spontaneously accomplished vidyadhara. The Dharmakaya is without stain, the Sambhogakaya is like a Chakravartin, The Nirmanakaya's deeds are perfected, the Vajra is free from birth and death.
Chinese
无为自显现证悟身，五身自然成就。 法是无生义之语，受用示现意之表。 化身梵天语之妙音，证悟觉性加持。 无惧无别金刚语，五语自然成就。 各别显现乃调伏者之意，有何差别之作为？ 大乐之意与，无分别意性与， 度脱一切有情与，大平等之胜位与， 无别金刚之意住于五处。若欲差别则显现差别， 若欲无别则显现无别。刹土与宫殿， 光芒与座垫宝座饰品，五种受用乃功德， 于善逝无勤显现。息增怀伏与， 自然成就之事业是也。无方自显刹土中， 舍利塔自显宫殿，光芒无碍光明， 座垫宝座果法圆满自座。饰品乃未舍自显饰， 彼亦显现五五之相。广大遍布虚空界， 极乐世界乃色究竟天处。具信者乃六道处， 十方无余显现六道。莲花者乃佛母之虚空， 圆满显现无内外。色究竟天具足五决定， 差别不定乃化身之宫殿。
English
The uncreated, self-illuminating Sambhogakaya, the five kayas are spontaneously accomplished. The Dharma is the speech of unborn meaning, enjoyment shows the intention by signs. The Nirmanakaya is the sweet sound of Brahma's speech, the enlightened awareness is blessed. The fearless, inseparable Vajra speech, the five speeches are spontaneously accomplished. Appearing separately is the mind of those to be tamed, what different actions are there? The mind of great bliss and, the nature of non-conceptual mind and, Liberating all sentient beings and, the supreme state of great equality and, The inseparable Vajra mind abides in five places. If you want difference, difference appears, If you want no difference, no difference appears. Pure lands and palaces, Light rays and cushions, thrones, and ornaments, the five enjoyments are qualities, Effortlessly appearing to the Sugata. Pacifying, increasing, magnetizing, and subjugating, and, The spontaneously accomplished activities are. In the impartial, self-appearing pure land, Relic stupas, self-appearing palaces. Light rays, unobstructed, clear light, Cushions, thrones, the fruition of Dharma, complete self-seat. Ornaments are unabandoned, self-appearing ornaments, They also appear in five-five aspects. Vastly expanded, the all-encompassing space realm, Sukhavati is Akanishta. Those with faith are in the six realms, The six realms appear completely in the ten directions. The lotus one is the space of the Mother, Completely appearing without inside or outside. Akanishta possesses five certainties, Different and uncertain is the palace of the Nirmanakaya.
Chinese
五种行相。五业合一从显现中，四业之量与四因相合，四摄之任运自成饶益中，四业空性住立生与灭，于明觉中任运自成体性之业，四业分别清净增长安乐，智慧自生泯灭相，自生任运自成真实之业，如是果报二十五。非从他处而来，于每一有情亦有，身语意之五种能力，如其安住不杂而圆满知晓。从殊胜之法身大者中，恒常不断生起大悲，然众生未能了知，譬如恒河之水。于圆满受用身，以祈请劝请而生起。化身菩提六种相，与境相遇则生起大悲。现证身与金刚身，自性力而生起大悲。如是说。寂静天续大品中，开示究竟之寂静五身任运自成，即第八品。之后金刚藏，向薄伽梵如是赞颂：脉皆成为顶髻最胜，乃是化身之自性。咒语皆集为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之形，安住于大乐圆满受用。界之精华即甘露，九界聚集乃法身。心要风息自音声，无别金刚现证菩提。种姓主无别周遍一切之身，导师自性普贤汝顶礼。从五智显现为身圆满受用，显现为五蕴之自性，与五大之母和合。演说之士夫我向您顶礼。如河流般恒常不断住立，最初从此生起而作事业，最后融入彼处安住于自位。医治有情疾病乃医药之所，如世间之织布显现之自性者，于续部之王具意者顶礼赞颂。我等应如何受持？如是请问。薄伽梵所说：此续于一切恶器皆保密，于具誓具器者汝可交付。如是说已随喜。寂静天续大品中，随喜品即
English
The five aspects. From the manifestation of combining the five actions, the measure of the four actions is combined with the four causes, and in the spontaneous benefit of the four collections, the four actions are emptiness, abiding, arising, and ceasing. In awareness, the action of spontaneous nature, the four actions purify delusions and increase bliss, wisdom arises spontaneously and suppresses characteristics, and the spontaneous arising is the actual action. Thus, there are twenty-five fruits. It does not come from elsewhere, but each sentient being also has five abilities of body, speech, and mind, and knows them completely without mixing as they abide. From the great Dharmakaya of excellence, great compassion constantly arises, but sentient beings do not realize it, like the water of the Ganges River. In the Sambhogakaya, it arises through urging and praying. The six aspects of the Nirmanakaya Bodhi arise when encountering objects. The Abhisambodhikaya and Vajrakaya arise from the power of their own nature. Thus it is said. In the great Tantra of Peaceful Gods, the complete and perfect five peaceful bodies are shown to be spontaneously accomplished, which is the eighth chapter. Then Vajragarbha praised the Bhagavan thus: May the veins become the supreme crown, which is the nature of the Nirmanakaya. May the mantras gather into the form of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), abiding in great bliss and perfect enjoyment. The essence of the elements is nectar, and the gathering of the nine elements is the Dharmakaya. May the essential winds be their own sound, inseparable Vajra Abhisambodhi. Homage to you, Samantabhadra, the nature of the teacher, the lord of the lineage, inseparable and pervading all bodies. From the five wisdoms, the Sambhogakaya appears as form, appearing as the nature of the five aggregates, intertwined with the mothers of the five elements. I prostrate to you, the speaker. Like a river, it abides constantly without interruption, arising from the beginning and doing deeds, finally dissolving there and abiding in its own place. Healing the diseases of beings is the place of medicine, like the weaver of the world, the nature of appearance. Homage and praise to the king of tantras, the one with intention. How should we and others hold it? Thus he asked. The Bhagavan said: Keep this tantra secret from all bad vessels, and entrust it to those who have vows and are worthy vessels. Thus he spoke and rejoiced. In the great Tantra of Peaceful Gods, the chapter of rejoicing is