Chinese
如是，智慧之坛于法身之性中不动而住之时，嗡，智慧之精华，即是咒语之引导。诶嘿嘿，请来，请来！巴嘎瓦纳，薄伽梵。玛哈嘎如尼嘎，具大悲者。德里舍亚 吼：请看或请降临！萨玛雅 吼：请欢喜！萨玛雅 斯德旺，意思是时机已到。以誓言者的心髓吽的光芒催促，思维一切如来从法身显现为色身，具有智慧轮之相。第二，迎请之咒为：扎 吽 榜 吼。如是倾听之后，从心间发出的手印天女，以扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）召唤，以吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）束缚，以榜（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）禁锢，以吼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）生喜。以四手印之门，迎请自性智慧之坛，包括所依和能依，安住于誓言之轮和火环相连之处。第三，抛掷种姓之花的咒语是：嗡 阿等。嗡 阿 吽 梭哈，在每个字的前后，各加入金刚萨玛雅的字，收集并组合成五个咒语组，以此使我誓言者的身语意功德事业，以如金刚般不可分割的誓言，证悟一切如来的五种果法与二无别。也称为抛掷明智之花。也称为不分彼此，趋向明智之手或进入自显之坛的方式。第四，催促成就并融入的咒语是：嗡，智慧之王等。嗡是具足五种智慧之歌的引导。呼唤舍弃一切法，无有亲友，自在地拥有自明智慧之王，由于一切如来的身语意功德事业超胜其他，故极为稀有难得，愿其无余地、立即地、在此与一切有情无别地结合，以智慧本尊之金刚三印大印，与我的三门结合，以此催促，诸神转向赐予成就。嗡 班扎 萨玛雅 吽，以智慧金刚之誓言
English
Thus, while the mandala of wisdom remains unmoving in the state of the Dharmakaya, Om, the essence of wisdom, is the introduction to the mantra. Ehy ehi, come here, come here! Bhagavan, the Blessed One. Maha Karunika, endowed with great compassion. Drisya Ho: Behold or descend! Samaya Ho: Be pleased! Samaya Tvam, meaning the time has come. Urged by the light of the Hum of the Samaya Being's heart, one contemplates all the Tathagatas awakening from the Dharmakaya into the Rupakaya, having the aspect of the wheel of wisdom. Second, the mantra for invocation is: Dza Hum Bam Ho. Thus, after listening, the mudra goddess emanating from the heart, summons with Dza (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), binds with Hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), restrains with Bam (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and generates joy with Ho (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Through the four mudra gates, the mandala of self-nature wisdom, including the support and the supported, is invoked and abides in the wheel of samaya and the fire ring connection. Third, the mantra for casting the flower of lineage is: Om Ah, etc. Om Ah Hum Svaha, by adding the letters of Vajra Samaya before and after each letter, collecting and combining them into five mantra sets, thereby causing my Samaya Being's body, speech, mind, qualities, and activities to realize the five fruition dharmas of all the Tathagatas and non-duality with an indivisible samaya like a vajra. It is also called casting the flower of awareness. It is also known as the way of not being separate from each other, but directing awareness to the hand of awareness or entering the self-manifested mandala. Fourth, the mantra for urging accomplishment and merging is: Om, King of Wisdom, etc. Om is the introduction to the song that possesses the five wisdoms. Calling upon the king who has abandoned all dharmas, is without relatives, and freely possesses the self-aware wisdom, because the body, speech, mind, qualities, and activities of all the Tathagatas are superior to others, it is extremely rare and wonderful, may it completely, immediately, and here unite inseparably with all sentient beings, and with the great mudra of the three vajras of the wisdom deity, unite with my three doors, thereby urging the deities to turn towards bestowing accomplishments. Om Vajra Samaya Hum, with the samaya of the wisdom vajra
Chinese
以语词之门，将我与无二结合。 嗡 班杂 萨玛雅 吽(藏文：ༀ་བཛྲ་ས་མ་ཡ་ཧོཿ，梵文天城体：ओँ वज्र समय होः，梵文罗马拟音：oṃ vajra samaya hoḥ，汉语字面意思：嗡，金刚，誓言，悦意)以此，是依智慧金刚誓言之门，恳请您令我欢喜。 那么，如果问这是否重复了汉藏两种语言？ 第一个是就确定的意义而恳请，第二个是将其要点归纳而恳请，因此不重复。 扎 吽 邦 霍(藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जः हूँ वं होः，梵文罗马拟音：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：降 吽 绑 霍)以四手印使其非常稳固和清晰。 第三功德是，通过说“说”等，通过说那些咒语是那样说的，这些语密咒坛城的威力，六道世界十方的所有调伏对象的语中都安住了咒语本身，因此被称为普遍。 由于在天神的坛城中显现，因此被称为极盛。 由于显现为事业和成就，因此被称为一切。 或者，不颠倒的根本咒语是普遍著名的。 生起次第的缘起咒语是极盛著名的。 念诵的事业咒语是一切著名。 第二，自性语坛城有三：五语的体性、作用、名称。 第一，体性有五，第一，无生义语是：唉玛火 稀有等一个偈颂。唉玛火(藏文：ཨེ་མ་ཧོཿ，梵文天城体：एमा होः，梵文罗马拟音：ema hoḥ，汉语字面意思：唉玛 稀有)通过领会不可言说的事义，是稀有且极为了不起的法，显示了胜于其他语词的殊胜之处。 如何呢？所有圆满佛陀的遍布者，法身的语之自性，是超越了名声之声、假立之名、言说之词和文字等一切的不可言说之语，通过开启领会，不可言说本身就成了所言说一切的基础，因此成了各种声音和词语的意义显现之基础。 第二，言说词语之语是：一语等一个偈颂。如来之语，即使在一个秘密中，也显现出语坛城所有言说都清晰显现的六十支分等，如《大经》中所说：如梵天之语，如钹之语，如歌舞之语，如迦陵频伽之语，如龙之语。
English
Through the door of words, unite me with non-duality. Oṃ Vajra Samaya Hoḥ (藏文：ༀ་བཛྲ་ས་མ་ཡ་ཧོཿ, Devanagari: ओँ वज्र समय होः, Romanized Sanskrit: oṃ vajra samaya hoḥ, Literal meaning: Om, Vajra, Vow, Be pleased) By this, it is urging you to please me through the wisdom vajra's samaya door. So, if one asks whether this repeats the two languages of Chinese and Tibetan? The first is urging in the definitive sense, and the second is urging by summarizing its key points, therefore it does not repeat. Jaḥ Hūṃ Vaṃ Hoḥ (藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ, Devanagari: जः हूँ वं होः, Romanized Sanskrit: jaḥ hūṃ vaṃ hoḥ, Literal meaning: Ja Hūṃ Vaṃ Ho) By the four mudras, it is made very stable and clear. The third quality is, by saying "saying" etc., by saying that those mantras are said in that way, through the power of these speech secret mantra mandalas, the mantra itself abides in the speech of all those to be tamed in the ten directions of the six realms, therefore it is known as pervasive. Because it is clear in the mandala of the deities, it is known as supreme. Because it appears as action and accomplishment, it is known as all. Or, the root mantra that is not mistaken is famously pervasive. The mantra of the cause of generation is famously supreme. The mantra of action of recitation is famously all. Second, the self-nature speech mandala has three: the nature of the five speeches, the function, and the names. First, the nature has five, first, the unborn meaning speech is: Emaho, wonderful, etc., one verse. Emahoḥ (藏文：ཨེ་མ་ཧོཿ, Devanagari: एमा होः, Romanized Sanskrit: ema hoḥ, Literal meaning: Ema Ho) By understanding the meaning of the unspeakable, it is a wonderful and extremely marvelous dharma, showing the distinction of being superior to other speeches. How is it? The pervader of all complete Buddhas, the nature of the speech of the Dharmakaya, is the unspeakable speech that transcends all sounds of fame, established names, words of expression, and letters, etc. By opening understanding, the unspeakable itself becomes the basis of all that is to be spoken, therefore it becomes the basis for the clear arising of the meaning of various sounds and words. Second, the speech of expressed words is: One speech, etc., one verse. The speech of the Thus-Gone One, even in one secret, shows all expressions of the speech mandala clearly appearing as sixty branches, etc., as stated in the Great Sutra: Like the speech of Brahma, like the speech of cymbals, like the speech of song and dance, like the speech of Kalaviṅka, like the speech of a dragon.
Chinese
像琵琶一样，像竖琴一样，对于这六种类别中的每一种，都有分支，正如在其中所说：产生概念，完全理解，值得倾听，没有不一致，极其深奥，随后出现，无法被阻止，悦耳动听，完全不混乱，极其隐秘。因此，六个根有六十个分支，每个根有十个分支。这些也因六种不同根基的生物而区分，有三百六十种等等，不可思议，遍布所有佛土，遍及所有应被调伏的众生，并以各自的语言表达声音和词语，这些声音都以深刻而广阔的语言印记为基础，因此是至高无上的。此外，有些人认为，像“如是昏厥般”这样的例子，上下出现了两次化身的回答，所以是重复和多余的，而报身的回答没有出现，所以会缺失。但这不是重复，有些人说，因为上面的词干较小，下面的较大。还有些人说，上面的以词语表达，下面的以旋律表达。有些人说，上面的阐明了意义，下面的阐明了例子。根据自己的观点，上面的每个词都代表一个意义，而下面的词语表达了许多意义，所以才这样说。那么，为什么报身的回答没有出现呢？那是因为在第六品中已经说过：“如是殊胜语不言说时，以身显示衡量诸法。”这里也说，种子仅仅是没有文字的。第三，智慧加持的语言，如《续部之王》等五句。所有续部之王，父神和母神结合，因此是幻化网续，自性秘密心髓，没有分别念的烦恼刺痛，因此是具有大乐的语言的意义涌现，那是什么呢？轮回和涅槃的所有声音都自显为无执的心性，因此处于莲花般的状态。因此，从轮回的痛苦中解脱出来的是涅槃之法，通往解脱之地的是道路之法，以及完全被烦恼所困扰的轮回之法，内外之法。
English
Like a lute, like a harp, for each of these six categories, there are branches, as it is said in it: generating concepts, fully understanding, worthy of listening, without inconsistency, extremely profound, subsequently arising, unable to be stopped, pleasant to the ear, completely unconfused, extremely secret. Thus, the six roots have sixty branches, ten branches for each root. These are also distinguished by the location of the six types of beings to be tamed, with three hundred and sixty kinds and so on, inconceivable, pervading all Buddha-fields, reaching all beings to be tamed, and expressing sounds and words in their respective languages. All these sounds are based on the profound and vast seal of speech, therefore they are supreme. Furthermore, some say that examples like "like being in a stupor" have two responses from the Nirmāṇakāya, so it is repetitive and excessive, while the Saṃbhogakāya's response does not appear, so it would be incomplete. But it is not repetitive, some say, because the upper stem is smaller and the lower one is larger. Others say that the upper one is expressed in words and the lower one is expressed in melody. Some say that the upper one clarifies the meaning and the lower one clarifies the example. According to one's own view, the upper one represents one meaning with each word, while the lower words express many meanings, so it is said. Then, why does the Saṃbhogakāya's response not appear? That is because it has already been said in the sixth chapter: "When such supreme speech is not spoken, the body shows the measurement of all dharmas." Here it is also said that the seed is merely without letters. Third, the speech of wisdom blessing, such as the five verses of the Supreme Tantra. The supreme of all tantras, the father and mother deities are united, therefore it is the Māyājāla Tantra, the Essence of Secret Nature, without the thorn of afflictions of conceptual thought, therefore it is the emergence of the meaning of speech endowed with great bliss, what is it? All the sounds of saṃsāra and nirvāṇa self-appear as the nature of mind without grasping, therefore they are in a lotus-like state. Therefore, what liberates from the suffering of saṃsāra is the dharma of nirvāṇa, what leads to the place of liberation is the dharma of the path, and the dharma of saṃsāra, which is completely afflicted, the outer and inner dharmas.
Chinese
所有显现的音声和所说的语言，都未被相所染污，是语的殊胜之处。因为它们无碍地显现在自明觉中，所以被称为觉性的语或大乐的语。第四，无别或金刚语：有高低乘等六句。所有解脱的高乘密咒和低乘特征等，以及颠倒的外道，和包含六道众生的所有众生的声音，实际上都包含在显现空性无二的自性中本来成佛的金刚语中。仅仅包含的同时，也未曾动摇，却向十方显现并使之被理解。在声音显现的同时，于不执著不取的无二状态中宣说，如此宣说之时，实际上无法用语言表达，因此从二边中解脱。第五，梵天妙音语：有不可说之自性等五句。不可说之义的秘密，显现为各种语言的来源，因此为所有应调伏者所知。从中理解分别传达意义的各种乘的意义。例如，就像释迦牟尼佛使人昏迷后醒来，病人、医生、户主、妇女三人分别理解其意义一样，如来的一种声音，以与各自想法相符的方式理解所有佛法，这是一种声音遍及一切，是语的至高王者，即梵天妙音语。如《宝积经》所说：胜者的秘密妙音一显现，因各自的意乐而分别听闻。第二，语的作用：有高低乘等三句。对于应调伏者来说，显现为宣说了高低乘无量法门，但佛陀只宣说了从真如中降临的法，除此之外没有宣说其他。仅仅是为了调伏应调伏者，才听闻到各种不同的法类。因此，如来超越了一切戏论的边际，不是凡夫的思维言语所能衡量的。如《金刚经》所说：凡以色身见我，以音声求我，是人行邪道，不能见如来。