Chinese
其自性是体验它，因此不是观修事物。大乐菩提心不是真实生起，也不是通过观修获得，也不是成为对境，因为观修也因此被阻止。这被称为金刚持自身的菩提之辨析，世尊如是说。一切如来之身、语、意金刚即是三摩地，安住于彼即是如是说。如是，是安住之义，而逝去，是眷属们如是证悟之义。此处的偈颂是： 喜女众以摄持，法界体验乃安乐，彼乃无生无所得，当知金刚持之偈。 由毗卢遮那所说，从“此后”等开始，毗卢遮那等的解释，应跟随金刚持而知晓。在此应解说各别之处，于毗卢遮那心间的月亮上，安置白色八辐轮相之内的极密咒语，此乃为了从初始未生之空性自性的意义，由这三个字所表示。 一切如来之现证，是无余完全领悟，由于除了菩提之外别无他物，故是无余领悟，且由于是空性之自性，故是完全，因为从初始即无生。因此，从初始即无生，故为空性自性之智慧而已之义。直至毗卢遮那之名。 “一切事物”等，此偈是六句，各有七字、七字、八字、九字、八字和六字。一切事物，是指外面的咒语之天神们。分离，是不具足。此教法的近释是“蕴”等，蕴是五佛等。界是眼母等五者。处是十二，即地藏等和色金刚。ེ་མ་等等。简而言之，所取是色蕴，能取是受蕴等等。完全舍弃是因为仅仅是自证，因为蕴等等那些都是自己的心。因为存在着二者皆空的这种特性，所以是空性的自性，因为是空性，所以本来就没有产生，不是产生后才断灭，而是本来就没有产生。法无我而平等性。所谓法，就是所取和能取。那些不存在就是无我，是三时平等性。这里的偈颂是：诸佛法轮在此无意义，那些是空性的主宰，本来就是无生性。要知道这是考察的偈颂。不动者所说。从“之后”等等开始，在不动者的心间，在太阳上，黑色的金刚标志像意念一样显现，在其中心有他的咒语字，（ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），颜色是黑色，触感是热的，毛发粗糙。因为是所取和能取的空性之意，所以这三个字是所知和能知紧密结合，成为一体的意思。所谓一切如来之无尽，是总结的最终，是第五禅定，是不动的意思。所谓这些事物，是无边咒语之诸神的无生，是安住之心中无边无生，所以远离广大而总结。这样就变成了法和法性。因为心执持，所以是法，即寂止。因为具有法性的形象，所以是法性，即胜观。那些也应该颠倒，对此，三种法是第一禅定，四种法是第二禅定，四种法性是第三禅定。因此，应该颠倒地结合“无法性”。法性是那些总结的咒语明点，是第四禅定。法和法性不存在，是那些总结的心之明点和咒语明点融为一体的第五禅定。像虚空一样无我，是因为心已耗尽，所以像虚空一样。所谓菩提之方式，就是菩提。
English
Its nature is experiencing it, therefore it is not meditating on things. The great bliss bodhicitta is not truly arisen, nor is it obtained through meditation, nor does it become an object, because meditation is also prevented by this. This is called the analysis of enlightenment of Vajradhara himself, and the Blessed One spoke thus. The vajra of body, speech, and mind of all Tathagatas is samadhi, and abiding in it is what is said thus. 'Thus' means abiding, and 'gone' means that the retinue realizes it thus. Here the verses are: Joyful women through gathering, The experience of dharmadhatu is bliss, That is unborn and unobtained, Know the verses of Vajradhara. Spoken by Vairochana, from 'then' etc. The explanation of Vairochana etc. should be known by following Vajradhara. Here the particularities should be explained, on the moon in the heart of Vairochana, place the most secret mantra within the white eight-spoked wheel symbol, this is to indicate the meaning of the emptiness nature of the primordially unborn, by these three letters. The realization of all Tathagatas is completely understood without remainder, because there is nothing apart from enlightenment, therefore it is understood without remainder, and because it is the nature of emptiness, it is complete, because it is unborn from the beginning. Therefore, since it is unborn from the beginning, it is the meaning of just the wisdom of the nature of emptiness. Up to the name Vairochana. 'All things' etc., this verse is six lines, with seven letters, seven letters, eight letters, nine letters, eight letters and six letters each. All things refers to the external mantra deities. Separation is not possessing. The near explanation of this teaching is 'aggregates' etc., aggregates are the five Buddhas etc. The realms are the five such as Eye Mother. The sources are twelve, namely Earth Treasury etc. and Form Vajra.
English
E ma, and so on. In short, what is grasped is the aggregate of form. What grasps is the aggregate of feeling, and so on. Completely abandoned is because it is only self-awareness, because those aggregates and so on are one's own mind. Because it possesses this emptiness of two, it is the nature of emptiness, because it is emptiness, it has not arisen from the beginning, it is not extinguished after arising, but it is unborn from the beginning. Phenomena are without self and are equal. The so-called phenomena are what is grasped and what grasps. The absence of those is selflessness, which is the equality of the three times. Here, the verses are: The wheel of the Buddhas is meaningless here, those are the lords of emptiness, and are unborn from the beginning. Know that these are the verses of examination. Spoken by the Immovable One. Starting from "afterwards" and so on, in the heart of the Immovable One, on the sun, the black vajra mark appears like a thought, in its center is his mantra syllable, (ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum), the color is black, the touch is hot, the hair is rough. Because it is the meaning of the emptiness of what is grasped and what grasps, these three syllables are the meaning of the union of what is to be known and what knows, becoming one taste. The so-called inexhaustibility of all Tathagatas is the ultimate of summary, the fifth dhyana, the meaning of the Immovable One. The so-called these things are the unborn of the gods of the boundless mantra, the so-called unborn is the boundless unborn in the abiding mind, so it is separated from vastness and summarized. In this way, it becomes dharma and dharmata. Because the mind holds, it is dharma, that is, calm abiding. Because it possesses the aspect of dharmata, it is dharmata, that is, insight. Those should also be reversed, for this, the three dharmas are the first dhyana, the four dharmas are the second dhyana, and the four dharmatas are the third dhyana. Therefore, one should reversely combine "without dharmata." Dharmata is the mantra bindu that summarizes those, the fourth dhyana. The absence of dharma and dharmata is the fifth dhyana, in which the mind bindu and the mantra bindu that summarize those become one. Like the sky, without self, is because the mind is exhausted, so it is like the sky. The so-called way of enlightenment is enlightenment.