English
Tsa is the best of the body of the ear. Dza is the best of the body of the nose. Zha is the best of the body of the tongue. Nya is also the destroyer of the body. Pa is the best of the speech of the eye. Pha is the best of the speech of the ear. Ba is the best of the speech of the nose. Bha is the best of the speech of the tongue. Ma is also the destroyer of speech. Ya is completely pure birth. Wa is pure abiding. Ra is pure destruction. La is pure emptiness. Sha is pure permanence. Shha is not even cessation. Sa is without extremes and without self. Ha is the nature of no characteristics. Kshha is the essence of the wisdom mind. I is among the gods as numerous as dust motes. Ii is non-gods as numerous as dust motes. U is among humans as numerous as dust motes. Uu is among animals as numerous as dust motes. E is among pretas as numerous as dust motes. Ai is among hell beings as numerous as dust motes. O is the destroyer of all. A is the destruction of all. This great gathering of the wheel of letters, gathers the garland of body, speech, and mind. Thus it is said. Ah Ho! Then, the secret of the mandala of the Sugata consort assembly and non-duality is extracted from the Vajra of body, speech, mind, qualities, and activity. Ah Ho! The wheel of the cause of the joyful clouds of skillful means and wisdom, the Bodhicitta assembly, the forty-two wondrous names of the fruit, the victorious ones, the ripened accomplishments, the vow to bring forth the unconditioned, the conditioned Vajra mandala, is the great power of the gathering of causes and conditions, not transcending, without autonomy. Ah Ho! It is the word of the Vajra secret. Thus it is said, all the Tathagatas are transformed into the wheel of letters. The fourth chapter, which is the arrangement of the garland of letters from the determination of the secret essence itself. Then, from the arrangement of the clouds of the wheel of letters, this emanation of illusion is specially spoken. The rootless nature of mind itself is the root of all dharmas. The nature of mind itself is the nature of letters, the letters are the wish-fulfilling jewel clouds. The forty-two mandalas of illusion, with the complete manifestation of the mandala of the net, the ten directions and four times are complete, all mandalas will be accomplished. It transforms into nectar and arises, pacifies the four hundred and four diseases, enjoyment arises and purifies the lower realms. Whatever else
Chinese
变化成就。 虚空金刚坚固生， 燃烧之火亦能焚， 化为水流亦如是， 世间界则会崩坏， 一切皆空且堕落。 勾召与放逐，束缚与解脱， 滋养与杀害，战败与胜利， 此三摩地皆能成。 彼即是智慧自显现， 名言形象等随心所欲， 如黑暗中显光明般， 变化如炼金术之药。 示现者精勤供养，证悟者明晰。 誓言、真言与手印等， 不毁坏、知晓且具足资具， 成就，不具足则无义而毁。 三世诸佛所领悟之， 殊胜成就之精华乃， 无尽之时，如意宝。 无增无减而生起， 从无物中生出事物之云， 种种形态显现且变化。 诸物自身中无物， 乃是了悟之自在三摩地。 若谁不识无所缘， 彼亦不识法界性。 是故有物与无物， 以灭尽故知无所缘。 无有根基之心性乃， 非男非女亦非双性。 无相非种姓， 非色非形状。 非处所，亦非任何物。 如是真如性，即是智慧， 为方便手印之众因。 从方便生方便，方便不可思议， 从非差异中生出差异之， 内外与内之外， 不可思议坛城，智慧享用。 无畏普贤手印之殊胜。 谁以狂象之意识， 平等安住而调伏之？ 真言与手印若极稳固， 则成就大稀有。 如是说已，如来即以注视而令欢喜。 秘密藏续决定真实义中，成就幻化网之三摩地品第五。 之后，诸如来之一切自性，无一与众多之自性一切，于六道世界之十方一切处，欲生起自身之广大坛城，特意宣说此偈。 智慧四方与中央观察， 坛城不可思议任运成， 大圆满证悟之瑜伽士。
English
Transformation is accomplished. Sky, vajra, solidity arise, Burning fire also burns, Transforming into water, flowing likewise, The world realms will shatter, Everything is empty and falls. Attracting and sending away, binding and liberating, Nourishing and killing, defeating and conquering, This samadhi accomplishes all. That itself is the self-appearance of wisdom, Names, words, forms, etc., as desired, Like light appearing in darkness, Transformation is like the alchemy of medicine. The demonstrator diligently offers, the realized one is clear. Vows, mantras, and mudras, Unimpaired, known, and possessing implements, Accomplishment, without them, is meaningless and destroyed. The essence of the supreme accomplishment, Understood by the Buddhas of the three times, Is an inexhaustible wish-fulfilling jewel. Arising without increase or decrease, From nothingness, clouds of things, Appear and transform in various forms. Things themselves are without thingness, Is the empowering samadhi of realization. Whoever does not know the aimless, Does not know the nature of reality. Therefore, things and non-things, By annihilation, know the aimless. The nature of mind without foundation, Is neither male nor female, nor hermaphrodite. Without characteristics, not a lineage, Not a color, not a shape. Not a place, not anything. Such is the essence of reality, which is wisdom, The cause of all skillful mudras. From skill arises skill, skill is inconceivable, From non-difference arises difference, Inner and outer, and outer of inner, Inconceivable mandala, wisdom enjoys. The supreme mudra of fearless Samantabhadra. Who, with the mind like a drunken elephant, Subdues it by evenly placing it? If mantras and mudras are very stable, Then great and wondrous accomplishments will occur. Having said this, the Tathagata was pleased by the sight. Thus concludes the fifth chapter, the Samadhi of Accomplishing the Net of Illusion, from the Certainty of the Secret Essence Tantra. Then, all the Tathagatas, whose nature is one and not many, all of whose essence, in all ten directions of the six realms, desiring to emanate their own great mandala, spoke this verse specifically. Wisdom in the four directions and center is examined, The inconceivable, spontaneously accomplished mandala, Is the yogi who realizes the Great Perfection.
Chinese
萨！一切生起大坛城中行，四辐轮具轮缘，以四角装饰有中庭，处处四方具门环。种种乐器如云聚，以四十二坛城装饰。狮子大象马和鹏，于虚空飞翔之大座上，日月莲花珍宝，座上圆满菩萨相。轮王王妃和，从右见闻嗅，尝和妃嫔众眷属。角隅有见者，闻者嗅者尝者们，与妃嫔眷属共安住。中庭有六能仁，前后有作者和，所作诸事皆示现。四门环有调伏者，与妃嫔眷属共安住。金刚轮宝珍宝，莲花宝剑铃铛燃，乌巴拉龙树等标识，持有美妙悦意之物。青色白色黄色盛，绿色等种种，柔软纤细缠绕具青春相，明亮闪耀庄严具光彩，光芒四射之大群，以燃烧之链条缠绕，无边无际遍布之，不可思议坛城自然成。身之大印最殊胜，如是虽未动摇于法界，为令真实解脱之色身和，调伏一切有情众。随顺示现种种身，示现即幻如眼翳，相即未动摇于法界。虽未动摇而种种，彼时于种种不合者，显现各自不同乃，如是虽未以真如改造，然由业力之故而各自显现。譬如镜中水月般，彼时于一切六道众，示现舍恶之相。于声闻众示现阿罗汉相，于独觉众示现犀牛相。其他还有大乘之四次第，于色究竟天无上胜处，身乃遍照尊之相。于菩萨眷属众，如是语殊胜而不说，以身示现诸法。如镜子所示现之相，消除一切事物之恶色。眷属如是观身时，菩提之障碍深不可测。
English
Sa! Acting in the great mandala of all arising, a four-spoked wheel with rims, adorned with four corners and a courtyard, everywhere square with door frames. Various musical instruments like clouds, adorned with forty-two mandalas. Lions, elephants, horses, and garudas, on a great throne soaring in the sky, sun, moon, lotus, and jewels, complete on the seat and in the form of a bodhisattva. Wheel kings, queens, and, from the right, seeing, hearing, smelling, tasting, and with a retinue of consorts. In the corners are those who see, those who hear, those who smell, those who taste, abiding with a retinue of consorts. In the courtyard are the six Thubpas, and in front and behind are the doers and, all the actions are shown to be present. At the four door frames are the subjugators, abiding with a retinue of consorts. Vajra wheel, jewel, lotus, sword, bell ablaze, utpala, naga tree, and other signs, holding beautiful and pleasing objects. Blue, white, yellow flourish, green and so on, various, soft, slender, entwined, youthful in appearance, clear, shining, majestic, possessing splendor, a great assembly radiating light, intertwined with burning chains, boundless and pervasive, an inconceivable mandala spontaneously accomplished. The great supreme mudra of the body, thus, though not moving from the realm of reality, for the sake of the true form body of liberation and, to tame all sentient beings. In accordance, various bodies are shown, showing is illusion like an eye disease, the aspect is not moving from the realm of reality. Though not moving, yet various, at that time, to various discordant ones, appearing as distinct individuals, thus, though not transformed by suchness, yet due to the power of karma, they appear individually. Like a reflection in a mirror, a moon in water, at that time, to all six kinds of beings, the form of abandoning evil is shown. To the Shravakas, the form of an Arhat is shown, to the Pratyekabuddhas, the form of a rhinoceros is shown. Furthermore, according to the four stages of the Supreme Vehicle, in Akanishta, the supreme, unsurpassed place, the body is the form of Vairochana. To the assembly of Bodhisattvas, thus, the supreme speech is not spoken, but the dharmas are shown by the body. Like the manner in which a mirror shows, it removes all the bad colors of objects. When the retinue thus beholds the body, the obscurations of enlightenment are unfathomable.
Chinese
如镜一般身显现，此后十地次第生，无上菩提真实得，法身无量不可说，报身无尽如意宝，化身百千不可思，相好一切皆圆满，行境处处是坛城，二大资粮亦圆满受用，方便与智慧胜中胜，如是等等不可思议胜，无生无死的永恒身，安住于烦恼众生的田地中，成为取之不竭的宝藏，金刚觉悟持明者的身，一切无别平等的身，一切遍知之智慧身，此时五身一切皆圆满。如是说后，六道世界十方无边无际的一切处，无数不可言说的坛城，如微尘数般显现。此后，如来与明妃众无二的坛城，彼等之秘密，即从此身语意功德事业金刚中取出。啊 吼！所缘能缘不可缘，无量不可思议，智慧自明坛城种种不可说，平等与不平等，周遍与不周遍，周遍之界，本初一切明，坛城离戏论，无戏论。吼！如是金刚秘密语。秘密心髓如是决定，坛城开展品第六。༈。此后，如来与明妃众一切之身语意金刚中取出此等：嗡 毗湿瓦 毗湿瓦 达德，吽 班杂 德热克，嗡 哲那 哲克，梭 瓦 惹那 德热克，阿 阿若利克， 吽 般若 德热克，穆 达特瓦 依师瓦热， 朗 德卫卡 惹特， 芒 摩诃 惹特， 样 惹嘎 惹特， 当 班杂 惹特， 兴 嘿惹 惹杂 亚， 创 阿嘎惹 亚， 赫热 哈 吽 贝玛 巴达玛， 增 咕噜 巴那 赫热， 吽 啦瑟 萨玛雅 斯瓦哈， 创 玛列 萨玛雅 吼， 赫热 嘎德 惹郭 阿航， 阿 惹德 惹嘎 亚弥， 麦 达惹内 梭哈， 腾 尼萨让 巴雅 梭哈， 吽 萨惹杂亚 梭哈， 蒙 舍利 昂 惹嘎亚 梭哈， 杂 杜贝 扎贝夏， 吽 布贝 阿贝夏， 邦 迪巴 梭卡尼， 吼 根德 泽达， 吽 亚（1）玛达 哲达 啪的， 吽 维格南达（4）哲达 啪的， 吽 贝玛达
English
Like a mirror, the body appears, then the ten bhumis gradually arise, unsurpassed bodhi is truly attained, the dharmakaya is immeasurable and cannot be spoken of, the sambhogakaya is inexhaustible, a wish-fulfilling treasure, the nirmanakaya is billions, inconceivable, all the marks and signs are complete, the field of activity is everywhere a mandala, the two great accumulations are also completely enjoyed, the supreme of means and wisdom, such as these are supremely inconceivable, the eternal body without birth or death, abides in the field of all afflictions, becomes an inexhaustible treasure, the body of the vajra awareness holder, the body of equality, undifferentiated from all, the wisdom body of all-knowing, at that time all five bodies are complete. Having said this, in all the boundless and limitless directions of the six worlds, countless inexpressible mandalas, as many as the dust particles of the fields, became clear. Then, the secret of the mandala inseparable from the Tathagata and the assembly of consorts, was extracted from the vajra of body, speech, mind, qualities, and activity. Ah Ho! Object of focus, focus, non-focus, immeasurable, inconceivable, wisdom self-awareness, various mandalas, unspeakable. Equality and inequality, all-pervading and non-pervading, the realm of pervasion. From the beginning, all clear, mandala free from elaboration, without elaboration. Ho! Thus is the vajra secret word. The secret essence is thus determined, the sixth chapter, the unfolding of the mandala. ༈. Then, from the body, speech, and mind vajra of all the Tathagatas and the assembly of consorts, these are extracted: Bhrum vishva vishva dadhe, Hum vajra dhrik, Om jina jik, Svam ratna dhrik, Am aro lik, Ham prajna dhrik, Mu dhatvishvari, Lam dvesha rati, Mam moha rati, Pyam raga rati, Tam vajra rati, Shim hira raja ya, Tram a garbhaya, Hri ha hum padma padama, Jim kuru pana hrih, Hum lasye samaya tvam, Tram malye samaya hoh, Hri giti rako 'ham, A nriti raga yami, Mai dharane svaha, Thlim nissaram bhaya svaha, Hum sara rajaya svaha, Mum shri am ragaya svaha, Jah dhupe pra besha, Hum pushpe a besha, Bam dipa sukhini, Hoh gandhe zitta, Hum ya(1) manta krita phat, Hum vighnanta(4) krita phat, Hum padmanta