English
Naturally pure without abandoning terminology is bindu (drop, point) because it is free from elaboration. Greatness is that all phenomena of samsara and nirvana are inseparable in it, and abiding in the nature of self-luminous, all-pervasive great awareness is the Dharmakaya. The so-called "merit mandala" is that merit is spontaneously accomplished and nothing is abandoned. All objects of the six senses and the five desires are appearances of self-awareness. Self-awareness itself enjoys. Since there is no object and no subject, there is not even a subtle clinging to the spontaneously accomplished nature, so it is free from the extremes of abandonment and attainment. It is the nature of the self-appearing, uncontaminated merit. Self-awareness is surrounded by a circle of unceasing self-appearance in the center that is free from extremes, so samsara and nirvana are inseparable, which is the great Sambhogakaya of this vehicle. The so-called "assembly of bodies" refers to all the Rupakayas that appear on the face of pure appearance. By the term "assembly of many," all the distinctions of the Sambhogakaya, such as the great appearance of Akanishta, appear to those on the uncontaminated path. Also, the Nirmanakaya Bhagavan appears to those who have faith and practice in the six realms. For example, in hundreds of millions of four continents, hundreds of millions of Nirmanakayas appear. To those in the form realm, like Brahma; to those in the desire realm, like Indra; to the Asuras, like Rahu; to humans, like a Chakravartin king, and so on; to animals, like a lion with steadfast vows. There are various internal differences. To the pretas, like the one with a flaming mouth; to those in hell, like Yama, the King of Dharma, and so on—all are Nirmanakayas. The so-called "inner emptiness, bindu, all-perfected" means that all the inner and outer dharmas and the five Kayas that are divided appear without the essence ceasing. Because it is not established anywhere, it is empty. Like a mirror and its reflection, appearance and emptiness are indivisible, and by the meaning that is free from expressive terms, no matter how one benefits beings, it is like dust not sticking to the sky, so it is not stained by the extreme of grasping, and there is no change in essence. In the nature of being free from extremes, there is no elaboration of extremes, so it is bindu. All inner and outer dharmas are spontaneously accomplished in a state that does not go beyond it, so it is called all-perfected. HOḤ (Tibetan, होः, Devanagari, hoḥ, Romanized Sanskrit, meaning joy). Thus, being pleased by the meaning of the five Kayas through the door of praise is called HOḤ (Tibetan, होः, Devanagari, hoḥ, Romanized Sanskrit, meaning joy), which is the nature of joy. Praise to the five voices.
Chinese
是故，嗡。金刚福德明点大。这是对所有善逝之语的赞颂。特别是对语无量光佛的赞颂。嗡是赞颂五语的开端。金刚是轮涅无别的觉性，自生之智慧。本体不变如金刚。一切法在那样的状态中寂灭，故如金刚。不坏与寂灭二者自性无别，故如金刚。福德。指的是自明自生的智慧，如金刚般不灭的状态中。圆满受用身，即安住于地的菩萨们面前，任何也不舍弃，大圆满报身以词句宣说虽不存在。但以身和语二门，清净菩萨们的所知障，如镜子般的语，使意义得以表达，是为受用语。明点大。指的是法身的语，无生义之语，即轮涅一切法的自性，无生之义本身。十地以上的行境中，法身无生的本体无生无灭地理解和表达，从不灭的角度称为无生义之语。金刚智慧坛城具。指的是自明自生的智慧，在清净二取之名言中，称为不坏义之金刚。智慧是自明之智慧，因具有五种智慧，故为坛城。它以器情有情一切万法周遍的本体而安住，即是具有。以其加持和显现，对于意义显现的瑜伽士来说，内外一切法在五种智慧的状态中显现，是为现证菩提之身，觉性加持之语。觉性加持之语的加持力，使一切迷乱之法无需分析，觉性也能理解，这也是它的力量。金刚大音无边际。指的是金刚是无二之智慧。大音是自性之语，器情一切法没有被法身遍及的。它的力量是自显现器情之音声不灭的力量真实。
English
Therefore, Om. Vajra merit great bindu. This is a praise to the speech of all Sugatas in general. In particular, it is a praise to the speech of Amitabha. Om is the beginning of praising the five speeches. Vajra is the wisdom of self-arising awareness, inseparable from samsara and nirvana. Its essence is immutable like a vajra. All dharmas are pacified in that state, therefore it is like a vajra. The indivisible and the pacifying are inseparable in their nature, therefore it is like a vajra. Merit. This refers to the self-aware, self-arising wisdom, like an indestructible vajra. The Sambhogakaya, that is, in front of the bodhisattvas who dwell on the bhumis, without abandoning anything, the great Sambhogakaya does not speak with words. However, through the doors of body and mind, it purifies the obscurations of knowledge of the bodhisattvas, and the mirror-like speech expresses the meaning, which is the speech of enjoyment. Great Bindu. This refers to the speech of the Dharmakaya, the speech of unborn meaning, that is, the nature of all dharmas of samsara and nirvana, the meaning of unborn itself. In the realm of practice above the tenth bhumi, the unborn essence of the Dharmakaya is understood and expressed without arising or ceasing, and from the perspective of non-cessation, it is called the speech of unborn meaning. Possessing the Vajra Wisdom Mandala. This refers to the self-aware, self-arising wisdom, which in the pure language of dualistic grasping, is called the Vajra of indestructible meaning. Wisdom is self-aware wisdom, and because it possesses the five wisdoms, it is a mandala. It abides as the essence pervading all phenomena of vessel and content, sentient and non-sentient, which is possessing. Through its blessing and manifestation, for the yogi who has realized the meaning, all inner and outer phenomena appear in the state of the five wisdoms, which is the body of perfect enlightenment, the speech of awareness blessing. The blessing of the speech of awareness blessing enables the awareness to understand all deluded phenomena without analysis, which is also its power. Vajra Great Sound Infinite. This refers to the vajra as the non-dual wisdom. The Great Sound is the speech of essence, and there is no phenomenon of vessel and content that is not pervaded by the Dharmakaya. Its power is the true power of the unceasing sound of self-appearing vessel and content.
Chinese
能使一切有情理解。其中，清净显现的化身语，具有三百六十种支分，与六道众生的语言相符，显现为各种各样的形象，是化身所说的词语之语。嗡 班匝 哥若 洛给 杰 吽。所谓“金刚”，是指语的自性无别的智慧。所谓“国王”，譬如国王对一切都拥有权力，一切都融为一体，同样，由于智慧能自主驾驭二元对立，因此不会被两种极端的过失所染污。所谓“明点”，是指一切执着戏论未经断除而自然清净。这是显空无别的金刚语，以声空无别的意义与法界等同。所谓“吽”，其意义是欢喜。五种心性的赞颂是：嗡，身语意的圆满广大。所谓“嗡”，是五种心性之歌的开端。身是如镜智慧，因为是一切的所依，所以是身。同样，如镜智慧也以明亮而不间断的体性而存在，是一切佛陀功德的所依之自性。如镜智慧不间断地显现为遍照，也象征着身。语是妙观察智，语能使一切事物相互沟通，并用智慧来衡量。虽然显现为毫不间断的音声，但如同远离一切事物一样，妙观察智也从如镜般不间断的体性中，毫不间断地显现为能调伏的众生，在任何时间、任何地点，对任何需要调伏的对象，都能自然而然地显现出来，了知一切。本体不离法界，是如所有智。远离两种智慧的两种极端过失，不被过失所染污，所以称为语。当它显现为身时，语的法类显现为无量无边。心是空性智慧，一切智的心远离显空之边，无碍地周遍一切法，寻觅时却无法找到。同样，大空性智慧也不会在三时中改变，无碍地周遍一切法，显空之
English
It enables all beings to understand. Among them, the speech of the pure vision emanation body, with its three hundred and sixty branches, corresponds to the languages of the six realms of beings, appearing in various forms. It is the speech of words spoken by the emanation body. Oṃ Vajra Guru Loke Jaya Hūṃ. "Vajra" refers to the wisdom of the indivisible nature of speech. "King" is like a king who has power over everything and in whom everything is integrated. Similarly, because wisdom independently governs the two extremes, it is not tainted by the faults of the two extremes. "Bindu" refers to the spontaneous purity of all clinging elaborations without abandonment. This is the indivisible Vajra speech of appearance and emptiness, which is equal to the Dharma realm in the meaning of sound and emptiness indivisible. The meaning of "Hūṃ" is joy. The praise of the five minds is: Oṃ, the great perfection of body, speech, and mind. "Oṃ" is the beginning of the song of the five minds. Body is mirror-like wisdom, because it is the basis of everything, it is the body. Similarly, mirror-like wisdom also exists in the nature of clarity and non-cessation, and is the nature of the basis of all the qualities of the Buddhas. The uninterrupted mirror-like wisdom appears as Vairochana, which also symbolizes the body. Speech is discriminating wisdom, which communicates all things and measures them with wisdom. Although it appears as uninterrupted sound, just as it is separate from all things, discriminating wisdom also appears uninterruptedly from the uninterrupted nature of the mirror, appearing naturally to those who need to be tamed, at any time, in any place, and to any object that needs to be tamed, knowing everything. The essence does not depart from the Dharma realm, it is the knowledge of suchness. It is called speech because it is free from the faults of the two extremes of the two wisdoms and is not tainted by faults. When it appears as the body, the Dharma categories of speech appear as infinite and boundless. Mind is the wisdom of emptiness, the mind of omniscient is free from the extremes of appearance and emptiness, pervades all dharmas without obstruction, but cannot be found when searched for. Similarly, the wisdom of great emptiness does not change in the three times, pervades all dharmas without attachment, the appearance and emptiness of
English
Free from faults, it is like the very basis or root of all wisdoms. Complete. Thus, all dharmas are unceasing as the body, unattached as speech, and indivisible as mind, not other than the nature of completeness. Greatness is that everything is clearly manifest in it. Qualities. Thus, equality wisdom appears as four wisdoms from the state of great emptiness, but equality wisdom does not become those wisdoms, it does not move from emptiness, it does not go in the direction of the four wisdoms. Because it does not cease in the four wisdoms, it does not go in the direction of emptiness, and being free from all biases is equality. The nature of not going to any side, like the sky, spontaneously accomplishes everything, and is the great quality of omniscient, appearing as anything. When it appears as the body, it is called Ratnasambhava, which is equality wisdom. Activity is accomplishment wisdom, no matter how the activity of omniscient benefits beings, from the state of indivisibility of object and subject, all activities are spontaneously accomplished, this is the non-dual action, the essence of Buddha's activity. Completely perfect. It means that there is no time when it does not benefit beings at all times and places, and it is spontaneously accomplished and complete, called completely perfect. This is not suddenly accomplished, but from the beginning, all dharmas have not been made into five wisdoms, but spontaneously and naturally complete in self-appearance. In that state, no terms other than the five wisdoms exist, and being incomparable, even if the five wisdoms are observed purely, there is no attachment, it is the state of equality, and is merely nominally called Samantabhadra. The great assembly of gathering means that all dharmas of samsara and nirvana are gathered in the non-discriminating wisdom, and that wisdom also clearly appears as five wisdoms, the equality of appearance and emptiness is great. In the state of the five wisdoms, there is not even the slightest attachment to the path, because it is free from the extremes of elaboration, it is a bindu, all dharmas are clearly manifest in it, so it is great. HOḤ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is pleased by its meaning. Praising the qualities is: Oṃ. Mi-dmigs sgyu-'phrul mnyam-pa'i dbyings. (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) and so on. Oṃ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is the beginning of praising the five qualities. Non-attachment. It means that the nature of mind itself is self-aware, and does not attach to anything. Illusion.