Chinese
亦不复得，凡是互相观待而安立的一切，何时所观待之基础尚未成立，彼时观待彼者即不成立。是故诸法种种显现的一切，凡是不能如实安立者，则不于任何事物而贪执，不修不舍，远离心之造作，此即名为平等性菩提心。未证悟此义，三世诸佛，未曾宣说任何佛陀会出世。具有此意乐且对此信解，三门行持之体性即无有罪过。若众多有情长久安乐，所成之事于自境亦能饶益，纵然暂时之行为显得粗暴，然佛亦说此为佛之事业，瑜伽之道亦不离于此。是故此殊胜之胜者乘，若以智慧与慈悲而修持，则于布施等道之法道所依，于此处抑或于彼处，一切吉祥圆满皆能成办，仅以令自之本尊欢喜即可成办。能令成就殊胜寂灭圆满之，具法自在佛陀薄伽梵，以此方便亦能迅速成就，具智慧者为何不依此？较之大乘之稀有行持，如无价之珍宝一般，能成办众多有情之意乐，且于调伏饶益之事而开示，然诸根迟钝耽著实有者，以其智慧未能了知此乃佛之事业及其道，故于歧途二者皆会堕入。某些人因诽谤而堕入罪堕之处，某些人虽信解然未见其为道，仅以此等表面之仪轨而见，故虽以信解而入然于重大意义则遥远。是故如理取舍者亦应，于具智慧且具信解者，以窍诀方便善加摄持。若无窍诀之有情，见此经函亦不应诽谤，当善加思维而作二种观察。若具意义，亦有可能为诽谤，则于彼诽谤定获罪堕。若非具重大意义者，则以舍置之心亦不增罪恶。若以智慧与窍诀二者皆未摄持
English
It will not be found again. All things that are established in mutual dependence, when the basis of dependence is not established, then dependence on it is not established. Therefore, all the various appearances of phenomena, whatever cannot be truly established, then one does not cling to anything, does not cultivate or abandon, is free from the effort of the mind, this is called the equanimity of bodhicitta. Without realizing this meaning, the Buddhas of the three times have not said that any Buddha will appear. Having this intention and believing in it, the nature of the three doors of action is without fault. If many sentient beings are happy for a long time, and what is accomplished can also benefit their own realm, even if the temporary behavior seems rough, the Buddha also said that this is the work of the Buddha, and the path of yoga is not separate from this. Therefore, this supreme vehicle of the victors, if cultivated with wisdom and compassion, then relying on the path of dharma such as giving, etc., here or there, all auspicious perfections can be accomplished, and it can be accomplished only by pleasing one's own deity. The Bhagavan Buddha, the lord of dharma, who can accomplish the supreme perfection of nirvana, can also be quickly accomplished by this method, why do those with wisdom not rely on this? Compared to the rare practices of the Mahayana, like a priceless jewel, it can accomplish the wishes of many sentient beings, and it teaches about taming and benefiting, but those who are dull and cling to reality, because their wisdom cannot understand that this is the work of the Buddha and its path, they will fall into two wrong paths. Some people fall into the place of sin by slandering, some people believe but do not see it as the path, they only see these superficial rituals, so although they enter with faith, they are far from the great meaning. Therefore, those who properly accept and reject should also, for those who have wisdom and faith, be well grasped with skillful means. If a sentient being without skillful means sees this scripture, they should not slander it, they should think carefully and make two kinds of observations. If it has meaning, it may also be slander, then it is certain to obtain the sin of slander. If it is not one with great meaning, then leaving it alone will not increase sin. If both wisdom and skillful means are not grasped
Tibetan
ང༌། །རྟག་པར་འདི་ལྟར་སྒྲོ་སྐུར་བྲལ་བར་གྱིས། །གང་ཞིག་འདི་འཛིན་འཆང་བ་འདོད་རྣམས་ཀྱིས། །དད་དང་བརྩོན་འགྲུས་ཤེས་རབ་གསུམ་ལྡན་ཞིང༌། །སྔོན་ཆད་མན་ངག་བརྟན་པར་འཆང་བ་ཡི། །ངང་ཚུལ་ལྡན་ན་མན་ངག་གཞག་པའི་སྣོད། །མོས་པ་བརྟན་ན་ཤེས་རབ་མི་ལྡན་ཡང༌། །བཀའ་བཞིན་ བྱེད་པ་མན་ངག་སྣོད་དུ་གཞག །འཇམ་དབྱངས་རྒྱུད་རྒྱལ་རྒྱ་མཚོ་ལྟ་བུ་ནི། །དངོས་གྲུབ་རིན་ཆེན་སྣ་ཚོགས་འབྱུང་ཁུངས་གནས། །རང་དང་རྒྱུད་ཙམ་འཚོ་བར་འགྱུར་བ་ཡི། །རིན་ཆེན་མཆོག་བསྡུས་སོར་བཞི་ཟ་མ་ཏོག །རྡོ་རྗེ་རབ་འབྱེད་ཚུལ་ལས་ཆེར་བསྡུས་ཏེ། །གང་དུ་རང་གནས་ལུས་ལ་འཆང་བ་ཙམ། །ཚུལ་འདི་སྒེག་པའི་རྡོ་རྗེས་བསྡུས་པ་ཡིན། །འཕགས་པ་འཇམ་དཔལ་གྱི་རྟོགས་པ་ཐམས་ཅད་བསྡུས་པ་རྡོ་རྗེ་རབ་ཏུ་འབྱེད་པ་ཞེས་བྱ་བའི་ཆོ་ག་ཞིབ་མོ་རིན་པོ་ཆེའི་རྒྱ་མཚོ་ལྟ་བུ་ལས་འདི་དང༌། གཞན་དུ་མྱུར་དུ་སྤྱད་པར་བྱ་བའི་ཆོ་ག་རིན་པོ་ཆེ་མཆོག་བསྡུས་པ། སོར་བཞི་པའི་ཚད་ཀྱི་ཟ་མ་ཏོག་གང་ཙམ་ཞིག་བསྡུས་ཏེ། རང་གི་ལུས་ལ་བཅངས་ནས་རང་དང་རང་ལ་བརྟེན་པ་རྣམས་ལ་ཕན་གདགས་པའི་ཐབས་སློབ་དཔོན་ཆེན་པོ་དཔལ་ལྡན་སྒེག་པའི་རྡོ་རྗེས་ཀུན་ནས་བསྡུས་པ་རྫོགས་སོ།། །། སངས་རྒྱས་མཛད་པའི་མཚན་ཉིད་ཅི་འདྲ་བ་དང་རྣལ་འབྱོར་ལམ་ཆེན་གང་གིས་འགྲུབ་པར་འགྱུར་བ་དེ་དག་མདོར་བསྡུས་ཏེ་བསྟན་པ།
Chinese
愿我恒常如此远离诽谤！凡欲受持此法者，当具足信心、精进、智慧三者，且先前已稳固持守口诀。若具品性，则为安放口诀之器。若具坚定之信，虽不具足智慧，然能如教奉行，亦可为口诀之器。文殊语续之王如大海，乃成就珍宝种种之源处。仅为自与传承延续而存活，珍宝精华汇集四指量之护身符。较之金刚能断之法，此乃更为精简之汇集。无论身处何地，仅需将此法佩于身，此乃娇慢金刚所汇集。此乃从汇集一切圣妙吉祥之证悟之《金刚能断》仪轨，如珍宝大海般，以及其他可迅速修持之珍宝精华汇集仪轨，汇集四指量之护身符。将此佩于自身，以此利益自身及依于自身者之方法，乃大阿阇黎吉祥娇慢金刚所圆满汇集。 简略阐述成佛之事业为何，以及以何种瑜伽大道得以成就。
English
May I always be free from slander in this way! Those who wish to uphold and hold this, should possess faith, diligence, and wisdom, and have previously held the oral instructions firmly. If one possesses good character, then one is a vessel for placing the oral instructions. If one has steadfast devotion, even without wisdom, but acts according to the teachings, one can also be a vessel for the oral instructions. The King of Manjushri's Tantras, like an ocean, is the source of various precious accomplishments. Just to survive for oneself and the lineage, the essence of jewels is collected into a four-finger amulet. Compared to the Vajra Cutter method, this is a more concise collection. Wherever one is, just carrying this on the body, this is what the Proud Vajra has collected. This is from the ritual of the Vajra Cutter, which gathers all the realizations of the Noble Manjushri, like a sea of precious jewels, and other rituals for quick practice, the essence of jewels is collected, an amulet the size of four fingers. The method of wearing this on oneself to benefit oneself and those who rely on oneself is completely collected by the great teacher, the glorious Proud Vajra. A brief explanation of what the deeds of a Buddha are and by which great path of yoga one will achieve them.