Chinese
成就和证得，身语意之续流，无量世界边际中，十方一切皆闻名，从秘密藏中生出，此自性秘密藏，一切经藏与续部，能仁导师无量数，生处定能真实住。诸法仅是名言施设，与导师之义相符顺，仅以名言诠释而宣说，导师名言词句无实体。如是宣说，一切法自性任运成就大光明。其后，如来任运成就无二之坛城，彼等之秘密即是身语意与功德事业金刚中生出。ཨཱཿ（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）, 有顶之过患，由执著我而生。六续生灭，身体与受用，处所和痛苦，轮转等等，唯是邪分别，此外别无他物。空性无我，本智自明意，所缘无所缘，无有而忆持自在。稀有身语功德之刹土，他处无有，即是如此。如是金刚秘密语。六能仁之化身无数，一切如来所说亦集于彼等之中，如来如是知。秘密藏彼性决定，一切法决定之品第四竟。之后，如来薄伽梵大乐，显示一切有情自性之坛城，亦说为六种姓。其中法性之种姓，一切众生皆有之。如虚空亦周遍安住于一切。如是法界与虚空虽周遍一切，然若未证解脱之义，则如镜面被遮盖，不能起显现影像之作用。如是说已，金刚持复如是说：证悟平等义，自智如国王，如众河流入大海。证悟无上义，此等广大方便中，无数一切有相之乘皆摄集。阿火！证悟二无我，圆满波罗蜜多，十地次第增
English
Accomplishment and attainment, the continuum of body, speech, and mind, in the boundless realms of limitless worlds, renowned in all directions, arising from the secret essence, this self-existing secret essence, of all scriptures and tantras, the immeasurable teachers of the Sugatas, the source is definitely and truly established. All phenomena are merely nominal designations, in accordance with the meaning of the teacher, explained by designating names as words. The teacher's name, word, and phrase have no substance. By saying this, all phenomena are clearly revealed as the great spontaneously accomplished nature. Then, the Tathagata, the spontaneously accomplished non-dual mandala, the secret of those themselves arises from the Vajra of body, speech, mind, qualities, and activities. Āḥ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah), the fault of the peak of existence, arises from the clinging to self. The six continuums of arising and ceasing, body and enjoyment, places and suffering, cyclic existence, and so on, are nothing other than wrong conceptions. Emptiness, selflessness, primordial wisdom, self-awareness, the mind, object of focus, no object of focus, remembering and controlling without existence. The wondrous realms of body, speech, qualities, and lands, are not found elsewhere, it is just like that. These are the secret Vajra words. The emanations of the six Sugatas are countless, and all that is spoken by all the Tathagatas is also gathered into them, as the Tathagata himself knows. The fourth chapter, which concludes with the determination of the secret essence, the very nature of all phenomena. Then, the Tathagata, the Bhagavan, with great joy, showed that all beings have a natural mandala, and also explained the six lineages. Among them, the lineage of the Dharma nature is present in all beings. Just as space pervades and abides in everything. Thus, although the Dharmadhatu and space pervade everything, if the meaning of liberation is not realized, it is like a mirror covered on one side, unable to perform the function of reflecting images. Having said this, Vajradhara spoke again as follows: Realizing the meaning of equality, self-wisdom is like a king, just as rivers flow into the great ocean. Realizing the supreme meaning, in these vast methods, countless and complete vehicles of form are gathered. Ah Ho! Realizing the two selflessnesses, perfecting the Paramitas, the ten bhumis gradually increase.
Chinese
禅定的瑜伽士啊！ 前往佛地获得果位的道路， 依靠二谛能够完全获得。 了知内外缘起如幻术眼花之理， 事物于色无碍完全融入。 善知识非学，以自之觉性证悟， 前往菩提处，如意安乐之殊胜。 通达四谛之义，完全断除者， 十六种智慧分修，完全寂静者， 预流果等次第修习之后， 烦恼诸敌完全寂静之地而行。 于何乘宣说不定者， 或者与一切相合而普遍融入， 或者不定，此为何，不可测度。 此为不定，金刚持所说。 行持十善，舍弃不善者， 欲界天与人中生之因。 行持四无量，修持不动禅定者， 梵天等天中生之因。 法界周遍一切， 然若不具证悟自明之缘分， 如盲者面前展示色彩一般。 此乃无缘断种之地。 法界周遍一切， 无上乘不可思议之宣说， 亦唯于各自自明心中显现。 恶趣六道种种流转， 亦唯错乱之心颠倒分别显现， 如是法性界无有改变。 不执著自明串习无上之殊胜， 若颠倒执著我与我所， 则无实不可爱种种显现。 若无真实智慧之自明， 则如来刹土亦见为恶趣处。 通达胜乘平等之义， 则恶趣处即是色究竟天与兜率天。 虚空之界，彼性不可思议， 日月星辰，闪电雷鸣， 彩虹云朵，种种纷乱， 然虚空之界无有改变与衰损。 不执著法界不可思议， 身语功德事业奇妙， 世间分别主宰无余一切， 轮回痛苦种种繁多， 然于如是性中无有增减。 此乃金刚秘密之语。 续部之王幻化网中，一切皆有法性之因与
English
O yogi who meditates! The path to go to Buddhahood and attain the state, Is fully attained through the two truths. Knowing the way that outer and inner dependent arising are like illusions and mirages, Things enter into form unimpeded and completely. Good spiritual friends, without learning, realize through their own awareness. Going to the place of enlightenment is the supreme of wish-fulfilling bliss. Understanding the meaning of the four truths, those who completely abandon, Practicing the sixteen wisdom divisions, those who are completely peaceful, Having practiced stream-entry and so on in stages, Go to the place where the enemies of afflictions are completely pacified. In which vehicle the teachings are uncertain, Or it is in harmony with all and merges universally, Or it is uncertain, this cannot be examined. This is uncertain, said by Vajradhara. Practicing the ten virtues and abandoning non-virtue, Is the cause of being born in the desire realm as gods and humans. Practicing the four immeasurables and meditating on immovability, Is the cause of being born as Brahma and other gods. The realm of Dharma pervades all, But if one does not have the fortune to realize one's own awareness, It is like showing colors to a blind person. This is a place of misfortune and broken lineage. The realm of Dharma pervades all, Even the unsurpassed vehicle's inconceivable teachings, Only appear in each individual's own awareness. The various wanderings of the six realms of suffering, Also appear only as the reversed thoughts of a deluded mind, Thus, there is no change in the realm of Suchness. Non-objectifying, habituating self-awareness is the supreme of the unsurpassed. If one reverses and clings to self and what belongs to self, Then unreal, unpleasant, and various things appear. If there is no self-awareness of true wisdom, Then even the Sugata's pure land is seen as a place of suffering. Realizing the meaning of the supreme vehicle's equality, Then the place of suffering itself is Akanishta and Tushita. The realm of space is inconceivable in its very nature, Sun, moon, planets, stars, lightning, and thunder, Rainbows, many clouds, various confusions, But the realm of space has no change or deterioration. Non-objectifying, the realm of Dharma is inconceivable, Body, speech, qualities, miraculous activities, Worldly thoughts, chief supreme, all without exception, Cyclic existence, suffering, various multiplicities, But in Suchness, there is no increase or decrease. These are the secret words of Vajra. In the King of Tantras, the Net of Illusion, everything has the cause of Dharmata and
Chinese
种姓断绝和八部各自区分的扼要解说之第五品。然后，所有如来意念合一，以大平等之相，于金刚界中，诸法本初即是成佛之定中，不为所动，诸法唯是安住于名相之文字鬘轮，此乃身语意金刚所出。阿，于阿拉伯稳固转变，从阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）白色而来。极细微之阿皆舒展。 充满一切方所而显明后，即使收摄亦稳固而无增减。由此名相集合皆明亮炽燃，舒展与收摄亦是如此。此乃金刚成就之，缘起智慧之因。阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。卡喀嘎嘎哈昂。擦叉扎扎哈娘。吒他达达哈纳。达塔达达哈纳。帕帕巴巴玛。亚瓦拉拉。夏卡萨哈。恰。伊伊。乌乌。诶艾。哦奥。以此等之出，六道世界之十方无尽，以六种方式摇动。极摇动，普摇动后，诸法皆成名之体性。然后，所有如来宣说此特别之偈颂。阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）乃空与非空之，中观不于所缘而有。一切唯名诸佛，安住于文字鬘本身。阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）本身显现为种种之，卡等四十二。以声音之名相摄一切，于现证王中确定彼性。诶玛哦，稀有奇特之，大幻化四十五之名。词句无余执持之所，宣说与显示种种义。无实有文字自性心，无我离边不可缘，然以形状与颜色名相之，嬉戏任运幻化与显示。十方四时逝去者之，智慧菩萨之身语意。四十五坛城本身，文字从头至恰而圆满。心乃自性文字，文字事物非有。无缘彼性种种之，身语意之大轮。身语意乃稀有之，奇特大幻化极引动者。于界中以界所书写，是故名为文字。头乃无谬误之道，词乃智慧名为说，点乃大方便断句读。
English
The fifth chapter, which is a concise explanation of the severance of lineages and the separate classification of the eight classes. Then, all the Tathagatas became of one mind, and in the manner of great equality, in the Vajra realm, all dharmas are primordially enlightened, without wavering from the samadhi, this garland of letters called the wheel, in which all dharmas abide as mere names, was extracted from the Vajra of body, speech, and mind. A, stable transformation in Arabic, from A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) white. The very subtle A's are all extended. Having become clear, filling all directions, even when contracted, it is stable without increase or decrease. From this, all the collections of names are clear and blazing, and extending and contracting are also the same. This is the cause of the interdependent wisdom of Vajra accomplishment. A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A). Ka kha ga gha nga. Tsa tsha dza dzha nya. Ta tha da dha na. Ta tha da dha na. Pa pha ba bha ma. Ya wa ra la. Sha sha sa ha. Ksha. I I. U U. E Ai. O Au. By extracting these, the ten directions of the six realms of the world, which are infinite, are shaken in six ways. Having shaken greatly and shaken completely, all dharmas have become the nature of names. Then, all the Tathagatas spoke this special verse. A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) is the middle way of emptiness and non-emptiness, not existing as an object of focus. All are mere names, all Buddhas abide in the garland of letters itself. A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) itself appears in various ways, the forty-two, beginning with Ka. It gathers everything with the name of sound, and that nature is determined as the manifest perfect king. E ma o, the name of the forty-five great miracles of wonder and amazement. The place that holds all the words without exception, speaks and shows all kinds of meanings. Letters that are not real, the mind of self-nature, without self, without extremes, and without focus, yet with shapes and colors, the play of names, transforming and showing in any way. The body, speech, and mind of the wisdom bodhisattvas of the ten directions and four times. The forty-five mandalas themselves, the letters are completed from the beginning to Ksha. The mind is the self-nature of letters, letters are not things. The great wheel of body, speech, and mind, which is the nature of the unfocused and various. Body, speech, and mind are wonderful, the great miracle of wonder that attracts greatly. Written in the realm by the realm, therefore it is called letters. The head is the infallible path, the word is said to be the name of wisdom, the dot is the great method of punctuation.