English
Having heard the instructions on secret enjoyment, with the power of one's own intention and action, the time has come to spread (the teachings) to the borderlands. Such pure wisdom, the five kayas spontaneously accomplished Vajradhara, unmoving in the state of spontaneous equality, also abiding in the state of non-discrimination, destroying latent habits, in an instant surpassing the limits of the coarse Vidyadhara, the appearance is that of the Victorious One, because the five are spontaneously accomplished, such is the successor of the Victorious One. Not abandoning that, the name is accomplished, because oneself does not possess birth and death, the Vajra body is also for the beings to be tamed, showing the way the emanations pass away, such as accomplishing benefits and so on. The activity of spontaneously accomplishing yogi, is the Vidyadhara within the great Vidyadhara, the final number of names, the path of completion, the Buddha of pure self-continuum, that and the path of final union with that, is the truly complete successor. The first three and the first four, the appearance is the collection of one's own successor, because of the spontaneous accomplishment without thought, holding the supreme eye of omniscience, also having foreseen the wheel of letters, for the unmoving one is non-discrimination, still not appearing vast, passing away in an instant of the final age. Therefore, the intention and action are as vast as the ocean, the complete wisdom of action or activity, or the final non-action and so on, the number of names is merely spoken. Oneself is the complete Vajradhara, after completing the training of an instant, the final latent habits, become the Bhagavan. At that time, although there are divisions of obscurations, abiding in the position of the spontaneously accomplished Vidyadhara, in order to tame the limitless Buddha-fields, also showing the activity of emanation bodies. In the endless beings of the three realms, with compassion, the miraculous power is inconceivable, only showing things that are in accordance with the meaning, cutting off samsara with incompatible snares. To some beings showing entering the womb and being born, to some beings showing queen and kingdom, to some beings showing renunciation and asceticism, showing practicing Dharma and nirvana and so on. Sometimes peaceful, sometimes fierce, to the lustful showing lust, to the hateful showing hatred, to the arrogant showing mountain, to the dark showing darkness, to the wind also showing harmony and disharmony. Like an ocean, the skillful means, the activity also liberates like the earth, showing the secret tantras, also doing the work of gathering, in the base body, in the place endowed with merit, surrounding various kinds of sentient beings, with clairvoyance.
Chinese
具足六德相好身，因具遍知智慧故，于处及无量胜者，如于明镜照见般。 为摧毁相异之相，以金刚喻定之力，摧毁我执诸相后，融入金刚界之中。 以无我自明之智慧，焚烧有实与无实习气，自身与共之诸法，以及心中之所有嫉妒。 了悟万法皆无实，乃为勇猛瑜伽士，获得金刚顶胜位故，降伏无数魔众等。 勇士于彼之后方，以庄严之轮摩陀罗，安立无量圆满遍知者，自在掌控等持智慧。 以精进修持之愿力，二十五尊非他生，身语意及功德与，事业稀有皆闻名。 非由他处而有生，乃是自生无住智慧，因此稀有之神变法，非由他处而得故。 依于方便之智慧，显现如是之体性，黑暗显现变异玛吉达，如是未舍彼性而转变。 未舍轮回而清净，不入涅槃本即住，非是行与住之事，所有分别皆智慧聚。 平等与不平等皆平等，应作与不应作皆无作，已成与未成皆已成，是故持明离言诠。 开示究竟道之品第八竟。 于自性中现圆满，信乐金刚持者前，以有次第及圆满之，有义显现生次第说。 自性究竟之究竟，以体性与相及差别，三身显现之诸法，如其所有如是知。 三身之前所诠说，即是身语意自性，功德事业稀有者，五中亦以五为体。 唉玛吙，真实圆满正等觉，胜者之胜者天中天，圣者之圣者普贤王，如来中亦复有如来。 善逝中亦复有善逝，如珍宝般而安住，六法珍宝所诠表，一与多及皆离合，彼彼部类实与非。
English
Possessing the six qualities and excellent marks, because of having the omniscient wisdom, the Victorious Ones in all places and without measure, are like reflections in a mirror. In order to destroy the signs of disagreement, with the samadhi like a vajra, after destroying all the signs of self-grasping, one is dissolved into the vajra realm. With the wisdom of selflessness and self-awareness, one burns the habitual tendencies of what is real and unreal, all the dharmas of oneself and others, and all the jealousy in the mind. Having realized that all things are without substance, one is a courageous yogi, and by obtaining the supreme vajra peak, one subdues countless hosts of demons. After that, the hero establishes the omniscient one, complete with immeasurable splendor, on the wheel of adornment, Madala, and freely controls the wisdom of equipoise. Through the power of the aspiration to strive for the meaning, the twenty-five are not from others. Body, speech, mind, qualities, and miraculous activities are all renowned. They do not come into being from elsewhere, but are self-born, unlocalized wisdom. Therefore, the wondrous and miraculous dharmas are not obtained from elsewhere. The wisdom that relies on skillful means appears in such a state. Darkness appears, the changing essence of Magita, and as it is, it transforms without abandoning that nature. Without abandoning samsara, it is purified. It does not pass into nirvana, but abides from the beginning. It is not a matter of going or staying. All thoughts are a collection of wisdom. Equality and inequality are both equal. Actions and non-actions are both without action. Accomplished and unaccomplished are both accomplished. Therefore, the vidyadhara is beyond words. The eighth chapter, which teaches the paths of complete accomplishment, is finished. In the very nature of perfect manifestation, I admire the Vajra Holder. By the order of existence and the manner of completion, I will explain the meaningful manifestation of the generation stage. The ultimate of the ultimate nature is, through essence, manner, and distinction, all the manifestations of the three bodies, to be known as they are. The three bodies, the former to be expressed, are the nature of body, speech, and mind. Qualities and miraculous activities, in the five, the five itself abides as the essence. Emaho, perfectly complete and fully enlightened Buddha, the Victorious One of the victorious ones, the god of gods, the noble one of the noble ones, Samantabhadra, likewise, from the Tathagata, there is the Tathagata. From the Sugata, there is also the Sugata, abiding like a precious jewel. The six dharmas are symbolized by the jewel: one and many, all separated and united, that, that, family, real and unreal.
Chinese
离别。 具足二十五种诸法之体性， 如所愿般于彼等同现， 实相中无所谓“此”。 五即是五，显现具足五五之相， 种姓之主，真实圆满成佛者， 于最极之最极，离执著之， 智慧无有来去，周遍一切。 无二即是真如性， 自性无有来去而逝。 如是于大乐自性中， 远离一切痛苦，为二而逝。 佛陀、有情生于心， 安住于大自在之身， 秘密主无有集散， 于二种事物享受安乐。 若略说彼之分， 一切超胜及未超胜之世间， 三时诸法唯一之， 是胜者，故有多样之法。 因显现而无自性之故， 彼安住于法身（དྷརྨ་ཀཱ་ཡ，dharmakāya，法身）。 一切自明，显现现前， 远离一切执著边，通达一切之， 自生大智慧， 为调伏一切之基础而显现，故为胜妙之身。 于欲界之边际，直至圆满之间， 一切痛苦与欲念平等， 灭尽，舍弃，平等，大乐等， 无有处所，一切皆为嬉戏，大享受。 如七马与兔之， 宫殿未曾动摇般， 如是周遍显现种种不同， 无有来去，调伏一切，最胜化身。 如虚空般无有坏灭， 无分别，一切事物，常恒广大。 金刚之胜妙身，无有生灭， 极称为第五。 个别调伏之智慧轮， 如海之众及所知之， 断除一切障碍，大心之， 五部国王等修习续部后， 成为最初之信行或自在之族。 为见金刚之众而成就名。 于彼，宣说彼之密意， 为说与相似说之故而决定。 无有文字之衡量四种， 六十六三字增长。 五种会面领悟其理， 个别自性与秘密主， 因具足五妙音而听闻， 故说秘密续部为听闻。 自性关联与权能及， 如清净之水与日月般， 未生义之殊胜语， 不言不语而作种种显现。 以智慧之五名， 如是关联之加持力， 一切自性秘密之续部， 如日般显明照耀。 如镜般以八法， 象征之自在。
English
Separation. Possessing twenty-five qualities, the essence of all, According to aspiration, they appear harmoniously, In reality, there is no 'this'. The five are five, appearing with the five fives, The Lord of the lineage, the truly enlightened Buddha, In the ultimate of the ultimate, free from attachment, Wisdom without coming or going, all-pervading. Non-duality is suchness, Self-nature goes without coming or going. Likewise, in the self-nature of great bliss, Free from all suffering, gone for the sake of duality. Buddhas, sentient beings, born in the mind, Abiding in the body of the Great Lord, The secret lord, without gathering or scattering, Enjoys bliss in two things. If one speaks of each part of that, All worlds that have transcended and not transcended, All dharmas of the three times are one, It is the Victorious One, therefore there are various dharmas. Because of appearing without self-nature, That abides in the Dharmakaya (དྷརྨ་ཀཱ་ཡ，dharmakāya，Body of Dharma). All self-awareness appears manifestly, Free from all extremes of attachment, comprehending all, The great self-born wisdom, For the sake of taming the basis of all, it appears as the supreme body. At the edge of the desire realm, until completion, All suffering and desires are equal, Cessation, abandonment, equanimity, great bliss, etc., Without a place, all is play, great enjoyment. Like the seven horses and the one with the hare, The palace does not move, Likewise, appearing differently everywhere, Without coming or going, taming all, supreme emanation. Like indestructibility in the sky, Non-conceptual, all things, great constancy. The supreme vajra body, without birth or death, Is greatly known as the fifth. The wheel of wisdom that tames individually, Like the ocean of assemblies and the knowable, Eliminating all obscurations, with great courage, After practicing the tantra of the five kings, etc., Becoming the first of faith practice or the family of mastery. The name is accomplished for seeing the assembly of vajras. Therein, explaining its intention, Determined because of speaking and similar speaking. The four measures without letters, Sixty-six three letters increase. Understanding the manner of the five meetings, Individual self-nature and the secret lord, Because of possessing five melodious sounds, it is heard, Therefore, it is said that the secret tantra is heard. Self-nature connection and power and, Like clear water and the sun and moon, The supreme speech of unborn meaning, Without speaking, makes various appearances. With the five names of wisdom, Likewise, by the blessings of connection, All the tantras of secret self-nature, Appear clearly like the sun. Like a mirror, with eight dharmas, The symbolized empowerment.
Chinese
见到佛身时，菩萨大心生，相续中显现金刚义。解脱道与轮回声，六根根本及支分。如梵天语对有缘者，以肉耳听闻显现。如何调伏与调伏之显现，诸佛语以名言为缘，如声音般空性无别地，见闻亦是彼之力。二谛法及其支分，为大心故，乃大空性，具足离系之智慧痛，大乐至上之意。如虚空般心明空，法之自相无别一切，如无境之镜般明亮，乃一切现量之最胜，无分别最胜之意。如伟大者般对一切，不分别取舍，平等性，不从平等性动摇，大平等之最胜意。以大悲相连，不异于自性之界，无有作为，以四种方式，救度众生乃是悲心。远离法与有法一切，自共无别同时，如虹显于空中，乃不坏金刚之最胜意。方时无余皆不剩，无有自性而显现明觉，以心之如意云团，十方无余皆为佛刹。任运成就明觉自显现，宫殿与能取所取，离戏之自性，所依与，能依皆无一切之处，不舍任运成就故，种种大坛城庄严。自性不蔽光明故，种种光芒普照十方。圆满力等一切果故，五座之差别乃自显现。调伏之事业各异，寂静与忿怒及不悦意相，以四故，四种游舞，随应调伏。四种差别各异，一一亦以五五之方式显现，彼等四族执持分，事业族任运成就。以四种方式调伏，非以方所调伏之族。如是修习究竟之士夫，虽执持五族之分，然一者乃一切佛之体性，仅仅是前后引导而已。称作佛佛。