English
The wisdom of the union of earth and space, because only the wisdom that has abandoned causes and conditions exists, it arises from wisdom. From the perspective of the fifth empowerment, possessing essence and form, activities pervading the three times, encompassing all knowable things, it is the net of illusion. Because it is the basis of all samsara and nirvana, it reveals everything, it is the playful manifestation of the Buddha. Because it is the nature of all knowable things, everything is everything. It itself is the Dharmakaya that is primordially liberated from the dharmas of conventional consciousness, therefore it is the wisdom body itself. To prostrate and pay homage to all these is to prostrate with faith in the conventional sense, and in the ultimate sense, the mind of the prostrator and the nature of the object of prostration are inseparably primordially accomplished, realized directly through wisdom, this is for beginners through the means of aspiration. After that, what is to be recited here is the scattered praises such as "Kalachakra Great Bliss," etc., because the meaning is easy to understand, so it is temporarily set aside. Second, arising from the Condensed Tantra, known as the Praise of the Five Wisdoms, such as "To that which has no beginning or end," etc. Among these, there are two categories, one is the praise of the five great emptinesses, and the other is the praise of the six unchanging ones. Among them, in the first great emptiness, the purity of the space element, because it is the Dharmadhatu itself, is praised through the two selflessnesses. The wisdom of the emptiness basis Dharmadhatu, to that which has no beginning, end, or middle time, that wisdom is liberated from time, and because it is timeless, it is also liberated from directional divisions. From the perspective of transformation, there is no dwelling and death, that is, destruction, nor existence, that is, birth. From the perspective of form, there is no sound, smell, taste, touch, or form, that is, the object of apprehension, and because there are none of these, there is also no apprehending mind. In this way, being free from time and direction, transformation, and object and subject of apprehension, this is in terms of the selflessness of phenomena. The twenty-four natures to be enjoyed by sentient beings are also absent, and the twenty-fifth, the person who is the feeler, experiencer, and knower, is also absent, bound by bondage, and the nature of the self of liberation on the path is also not established, pleasure and pain, and bondage and liberation, and the person who is the agent of existence, birth, and destruction is also absent, the seed habit is not established by nature.
Chinese
因此，作为因，以种子形式存在的我也不存在，因为阿赖耶识从一开始就没有成立的缘故。这里，阿赖耶识是执着为我的基础，但它本身并没有我。像这样的人已经出现了，存在着，将会出现。像“我以前是天神，以前是天神的那个人就是现在的人，人的我未来在地狱”这样，在过去、现在、未来三时中清晰且确定地流转是不存在的。或者，在因位时，种子在自性上是空性的；在果位时，显现的、现前的自性并没有成立。总而言之，在这有生之所，除了五蕴的相续之外，感受痛苦和快乐的补特伽罗的自性也是不成立的。空性基础，胜义谛的大涅槃，是没有有无、是不是、大小、边中等戏论的相状，远离了处所、时间、因缘、聚合，远离了产生变异的作用和变异。没有五界的功德和罗睺日月，即没有暗、尘、勇猛三种功德，是无戏论、无变异、无障碍的智慧。这里有些人说这个偈颂是遮破数论派的，遮破我的同时顺带遮破他们或许可以，但如果仅仅为了遮破数论派而宣说法界智慧，那所遮破的对象就过于狭隘，没有利益。而且，密咒的持誓者们在赞叹所欲天神的时候，也像数论派那样，有颈项渴望心脏的情况，这样解释是不合时宜的，因为不恰当所以不合理。第二种智慧是，风界的精华大空性，成办事业的智慧，就是时轮金刚和各种各样的佛母等金刚坛城的诸佛众，是至上的第一生者。无戏论的智慧是无法用比喻和象征来表示的，本体不可言说，超越了意识的境界，就像虚空遍布一切有色事物一样，虽然周遍一切所知，却不依赖于他者，恒常不变地存在着。仅仅通过无戏论的智慧，就能了知世俗谛和胜义谛的一切音声，因此是遍满一切音声，或者完全是音声。同样地，
English
Therefore, the self that exists as a seed in the form of a cause does not exist either, because the alaya-vijñana has not been established from the beginning. Here, the alaya-vijñana is the basis for clinging to a self, but it itself does not have a self. A being like this has appeared, exists, and will appear. Like saying, "I was formerly a god, and that one who was formerly a god is the present human, and the human self will be in hell in the future," there is no clear and definite transmigration in the three times of past, present, and future. Or, at the time of the cause, the seed is empty of essence; at the time of the result, the manifested, present essence is not established. In short, in this place of existence, other than the continuum of the aggregates, the very nature of the person who experiences suffering and happiness is also not established. The basis of emptiness, the great nirvana of ultimate truth, is without the characteristics of elaboration such as existence and non-existence, is and is not, large and small, end and middle. It is separate from place, time, cause, condition, and aggregation, and separate from the function of producing change and from change. It does not have the qualities of the five elements and Rahu, the sun and moon, that is, it does not have the qualities of darkness, dust, and vigor. It is the wisdom of non-elaboration, non-change, and non-obscuration. Here, some say that this verse refutes the Samkhya school. Refuting the self and thereby implicitly refuting them might be possible, but if one were to proclaim the wisdom of the dharmadhatu merely to refute the Samkhya school, then the object of refutation would be too narrow and would not be beneficial. Moreover, it is inappropriate for those who uphold the vows of mantra to explain it as if the Samkhyas, when praising the desired deities, have a neck longing for a heart, because it is inappropriate and therefore unreasonable. The second wisdom is the great emptiness, the essence of the wind element. The wisdom that accomplishes activities is the assembly of deities of the Vajra Mandala, such as Kalachakra and the various Mothers, and is the supreme first-born being. The wisdom of non-elaboration cannot be represented by examples and symbols. Its essence is inexpressible, beyond the realm of the mind. Just as space pervades all forms, it pervades all knowable things, yet it does not depend on others and remains eternally constant. Because it is only through the wisdom of non-elaboration that all sounds of conventional and ultimate truth are known, it is full of all sounds, or completely sound. Similarly,
Chinese
是眉间、是面容、是眼睛、是头、是手、是足，是所有的一切形相。是所有有情世间与器世间究竟的实相，是所有有情诸法的怙主，也是法性。是殊胜究竟的蕴、界、处、所依、能依三有之自性与相状的执持者。是轮回与涅槃之因，是阿赖耶识所摄持的一切法之因，是作为基础所依的内明，是不变的广大的安乐等等名言所说的风息止息，也是具足一切相。顶礼以道之瑜伽所证悟之境，殊胜实相之安乐位，时轮。有些人说“时”与“种种”是指不变之时，以及四大的清净种种金刚，但作用不大。在道位时，说的是无与伦比的中脉，以及金刚持风，还有耳等支分之风的金刚念诵。这些说法与时机不符，只是无意义的戏论而已。 第三空性是火大的精华，是证悟如所有性与尽所有性的胜义平等性智慧，以及显空不二的种种身之示现者。殊胜之基是能母，也就是大印佛母之身，其殊胜的特征是具有三界之形相，如同闪电之火。拙火的炽燃显现，十二变与十二缘起成为无垢，智慧真谛的十二智慧如同十二个太阳般具有光辉，在世俗道位时，能作生起、增益、坚固三事的智慧金刚大乐，是具有光明者，能趋入殊胜的果位不变的实相，顶礼以无别融合而住，以分别之表征所指示者。此处有些人说是命脉中断而产生闪电，以及十二个太阳大节等说法。由于已经用于道位，因此在果位时，空性的作用不大。 第四智慧是水大的精华，是各别能断惑的智慧，那白色炽燃者，是三界一切法性大乐。
English
It is the space between the eyebrows, the face, the eyes, the head, the hands, and the feet, it is all forms. It is the ultimate reality of all sentient beings and the world, it is the protector of all sentient beings and all phenomena, and it is also the nature of reality. It is the holder of the essence and characteristics of the supreme ultimate skandhas, realms, places, the container and its contents, and the three realms of existence. It is the cause of samsara and nirvana, the cause of all phenomena gathered by the alaya-vijñana, the inner knowledge that is the basis and support, the cessation of wind described by the words such as unchanging great bliss, and it is also complete with all aspects. I prostrate to the Wheel of Time, the state of bliss of the supreme reality, the object to be realized by those yogas of the path. Some say that "time" and "various" refer to unchanging time and the pure vajras of the four elements, but their effect is small. In the stage of the path, it refers to the unparalleled central channel, the vajra holding of wind, and the vajra recitation of the winds of the limbs such as the ears. These statements are out of time and are just unnecessary elaborations. The third emptiness is the essence of the fire element, which is the wisdom of the ultimate equality that realizes the suchness and the allness, and the manifestation of various forms of the non-duality of appearance and emptiness. The excellent basis is the able mother, that is, the body of the Great Seal Buddha Mother, whose excellent characteristic is that it has the form of the three realms, like the fire of lightning. The blazing appearance of the fierce fire, the twelve transformations and the twelve interdependent originations become stainless, the twelve wisdoms of the wisdom truth are like the twelve suns with radiance, and in the relative path stage, the wisdom vajra great bliss that can perform the three actions of generation, increase, and stability, is the one with light, which leads to the supreme state of unchanging reality. I prostrate to the one who dwells in inseparable union and is indicated by the symbol of separation. Some here say that lightning is produced by the interruption of the life force, and the twelve great joints of the sun. Since it has been used for the path stage, the function of emptiness is not important in the fruit stage. The fourth wisdom is the essence of the water element, which is the wisdom that individually cuts off delusions, that white blazing one, is the great bliss of the nature of all phenomena of the three realms.
Chinese
顶礼三界怙主，因为他赐予轮回涅槃的一切安乐。由他的威力，如他身影般的明点，在轮回和道位时，于一切世间顶上如实安住，生起一切忆念、智慧和思辨。怀有兔子的月亮，即从明点中脉相互动摇滴落，生起有寂之乐，以及道位时，吽（ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字融化的甘露，消除死亡的怖畏，寂灭有寂的怖畏，生起俱生智。顶礼以明点之形表示轮回涅槃等生起之基的那位。第五大虚空界的清净智慧是，如镜般的智慧，仅仅是胜义心性的显现。无论是救护心意之义，还是任何事物，都是十方三世所行世间出世间一切咒语的本体，以及被无量胜义本尊所围绕，本初显现为本尊，痛苦和安乐的自性，是显示种种形象者。那是自性恒常唯善唯乐，然而众生自身如何显现和体验呢？是与自己所造之业相应的体验。对圣者来说，是寂静安乐之相，对不可爱者，即恶劣凶暴者来说，则显现为不可爱的痛苦。因此，这显示了众生的一切业和苦乐体验的根本和状态。无论何人造作何种业，都与其相应，在自心中，仪轨即时机和因缘聚合时，如其所为，那业的果报即生起之基，因此，作为主要者，是世间的主宰，是各种世间轮回三有的生起之基，以及其他殊胜三有的创造者，也顶礼金刚萨埵。如是五者，第一是从离戏和清净的方面，第二是从空性的方面，因为不作，所以从一切智慧显现存在的方面，第三是从明亮的方面。