English
Upon seeing the Buddha's form, the Bodhisattva's great mind arises, revealing the meaning of Vajra in the continuum. The path of liberation and the sound of samsara, the root of the six senses and their branches. Like the words of Brahma to those with karma, appearances are heard by the ears of flesh. How to tame and the appearance of taming, the words of the Buddhas are conditioned by names, like sound, emptiness is inseparable, seeing and hearing are also by that power. The two truths and their branches, for the sake of the great mind, are great emptiness, possessing the wisdom-ache of detachment, the supreme mind of great bliss. Like the sky, the mind is clear and empty, all the self-characteristics of phenomena are inseparable, like a mirror without objects, it is the supreme of all direct perceptions, the supreme mind of non-discrimination. Like the great ones, towards all, without discriminating acceptance or rejection, equality, unwavering from equality, the supreme mind of great equality. Connected by great compassion, not different from the realm of one's own nature, without action, in four ways, saving beings is compassion. Separated from all phenomena and entities, self and other are inseparable at the same time, like a rainbow appearing in the sky, it is the supreme mind of the indestructible Vajra. All directions and times are completely without remainder, without inherent existence, awareness manifests, with the wish-fulfilling clouds of the mind, all ten directions are Buddha-fields. Spontaneously perfect awareness self-manifests, the palace and the grasped and grasper, the nature of being free from elaboration, the basis and, all places without basis, without abandoning, spontaneously perfect, adorned with various great mandalas. Because the nature is unobscured and clear, various rays of light shine in all ten directions. Because all fruits such as strength are complete, the distinctions of the five seats are self-manifest. The activities of taming are different, peaceful, wrathful, and displeasing appearances, because of the four, the four kinds of play, taming appropriately. The four kinds of distinctions are different, each also appears in the manner of five fives, those four families hold a portion, the family of action is spontaneously accomplished. Taming in four ways, not a family that tames by direction. Thus, the ultimate practitioner, although holding a portion of the five families, one is the essence of all Buddhas, merely guiding before and after. Called Buddha, Buddha.
Chinese
是超离言语思议的。 略说其义， 正义有先后成佛， 因为不是唯一的胜义。 水和水一样没有一个， 因为最胜不是真实的。 各自不同种类虽多， 却受二谛无二的支配。 我和他人的无二， 因为各自没有而通达。 远离一切边而具足一切， 自显离执而显现。 安住于这样不可言说之处是困难的。 本体虽一而血统不混杂， 犹如木柴之火的说法， 只是正说而已，不是那个本身。 认为水和水一样也是如此。 以真实的道理来陈述过失， 因为是清净智慧的处所， 如密续本身所说， 以及善逝不住于平等的， 在自性中显现的说法也是， 因为是第三种平等。 必定处于血统混杂与不混杂的， 远离名言的方式中。 不共的佛名数量， 善逝、如来、 薄伽梵、佛陀和， 喜乐等等虽然无量， 却是三身无数的差别。 要在经中理解。 五和五五自然成就的， 三世诸佛各自的， 宗派大地的佛陀， 数量圆满自性加持力， 以显现和作用的大小， 可以衡量自性而明了。 那些四地诸佛， 说血统一种混杂和解脱， 因为这是正说，是宣说， 血统的差别超离思议。 名称数量胜过大小乘， 以共同的集合而安乐逝去， 以及如是逝去也是， 因为是时间的力量，如前者一样。 逝去本身和秘密者也是， 以行为的方式，智慧和， 仪轨瑜伽数量圆满， 以果为道安乐逝去的， 是持金刚者如来。 或者鹫峰山坡， 寂静山洞沙滩箭尖处， 土地山王如法灌顶吗？ 在瓦拉纳西的凉亭里， 给具德种姓灌顶后， 如法获得持金刚。 能仁的自在者是怎样的？ 逝去的原因和行为和， 如二者的血统中所说。 以瑜伽经来成办意义， 在尼连禅河的岸边， 方面
English
It is beyond speech, thought, and expression. To speak a little about its meaning, The right meaning is enlightened in sequence, Because it is not the only ultimate meaning. Water is not the same as water, Because the most excellent is not true. Although there are many different kinds, They are governed by the non-duality of the two truths. The non-duality of self and other, Because it is attained there without each. Completely separated from all extremes and possessing all, Self-appearing, free from attachment, and manifested. It is difficult to abide in such an unspeakable place. Although the essence is one, the lineage is not mixed. The saying is like the fire of firewood, It is only a correct statement, not that itself. The idea that water is like water is also the same. By stating faults with the truth, Because it is the abode of pure wisdom, As stated in the Tantra itself, And the saying that the Sugata does not abide in equality, Appearing in nature is also, Because it is the third kind of equality. It must be in the state of lineage mixing and non-mixing, In a way that is free from terminology. The number of uncommon Buddha names, Sugata, Tathagata, Bhagavan, Buddha, and, Joy, etc., although immeasurable, They are the differences of the countless three bodies. Understand that it is spoken in the Sutra. The five and five-five naturally accomplished, The sects of the Buddhas of the three times, The complete number of Buddhas of the earth, The power of blessing of the complete nature, By the size of appearance and function, The nature can be measured and clarified. Those Buddhas of the four grounds, Saying that the lineage is one, mixed and liberated, Because this is a correct statement, it is a declaration, The difference of lineage is beyond thought. The number of names surpasses the Mahayana and Hinayana, Passing away in bliss with a common gathering, And also passing away in suchness, Because it is the power of time, like the former. The passing away itself and the secret one also, In the way of action, wisdom and, The complete number of ritual yogas, Taking the result as the path, the blissfully departed, The Vajra holder is the Tathagata. Or the Vulture Peak slope, Secluded cave, sandy beach, arrowhead, Land, mountain, Wang, as it should be empowered? In the cool room of Varanasi, After empowering the noble lineage, Obtain the Vajra holder as it should be. What is the power of the able one like? The cause and action of passing away and, As said in the lineage of both. Accomplishing the meaning with the Yoga Sutra, On the bank of the Nairanjana River, Side
Chinese
以十化身的受用身， 以五菩提力灌顶， 在色究竟天成就意义， 从化身苦行之身中， 前往智慧光明之身。 在须弥山顶转法轮， 那也是思虑的色身。 以方便和智慧之道， 无有来去安乐逝去， 如实任运成就自生。 方式和本体差别大。 对于成就意义苦行之身者， 十方如来如云般， 聚集秘密的受用， 在黄昏和黎明之时， 给予日月蚀之灌顶， 以嬉戏的食子加持， 获得智慧圆满之灌顶， 如是如是逝去者。 因此从共同三种中， 四种行为和四种证悟， 真实如是逝去者八， 仅以数量和本体超胜。 之后，胜者薄伽梵， 如共同殊胜仪轨之前， 各自以方便和智慧， 生起金刚一般四者， 四魔必定摧毁四苦， 超越且超越四边者， 以不共教义成佛者， 见行禅定次第道， 从成就之边而超胜， 以见之障蔽而区分。 因此喜乐的受用也， 经和事部瑜伽二者， 如续部中所说一般， 谁认为是大喜乐非如是。 因此有喜乐的次第， 因此有地的佛陀次第， 名城功德是部分， 本体自性而超胜。 道的勤奋所生疲惫， 为生欢喜故普光明， 显示金刚持密集坛城， 最终心意从三地部分说。 因此如阶梯一般， 以此善巧方便之故， 依靠方便而令信解， 转变此成就自方便。 从获得自地本体性， 说为一体是黑暗幻化。 究竟果位显示品第九。 为了引导走向歧途迷失道路的众生， 而造作此二者之路仪轨， 愿以此辛劳的善根，一切众生皆得解脱。 菩提之余暇，营求利养名闻， 大精藏外泄，炫耀谄媚者， 顶生王，妖艳女子，运送草木者， 以及如鹌鹑般的秘密邪淫等。
English
With the enjoyment body of ten emanations, Having empowered with the five strengths of enlightenment, Achieving the meaning in Akaniṣṭha, From the body of the emanation ascetic, Departing to the body of wisdom illuminating. Turning the wheel of Dharma on the summit of Mount Meru, That is also the form body of conceptualization. With the path of skillful means and wisdom, Departing to bliss without coming or going, To spontaneously accomplish naturally. The manner and essence are greatly different. For the one with the body of achieving meaning ascetic, The victorious ones of the ten directions like clouds, Gathering with the secret enjoyment, At the time of dusk and dawn, Bestowing the empowerment of solar and lunar eclipse, By offering the playful torma, Having obtained the empowerment of complete wisdom, Thus, thus gone. Therefore, from the three common ones, Four actions and four attainments, Truly the eight thus-gone ones, Surpass only in number and essence. Then, the victorious Bhagavan, Like the previous common supreme tradition, Each with skillful means and wisdom, Generating the four vajra-like ones, The four maras will surely destroy the four sufferings, Transcending and transcending the four extremes, Enlightened by uncommon doctrines, The stages of view, conduct, samadhi, and path, Surpassing from the side of accomplishment, Distinguished by the obscuration of view. Therefore, even the enjoyment of pleasure, The two, Sutra and Action Yoga, As it is said in the Tantra, Whoever thinks it is great bliss is not so. Therefore, there is a sequence of pleasure, Therefore, there is a sequence of the Buddhas of the grounds, Name, city, qualities are parts, Surpassing by the essence of nature. The weariness caused by the effort of the path, To generate joy, hence all-illuminating, Showing the dense mandala of Vajradhara, Ultimately, the mind is spoken of from the part of the three grounds. Therefore, like a ladder, Because of this skillful means, Relying on skillful means and inducing faith, Transforming this accomplishment by one's own means. From obtaining one's own ground, the essence, To say it is one is a darkness emanation. The ninth chapter, showing the ultimate fruit. In order to guide beings who have gone astray and lost their way, This ritual of the path of the two is performed, May all beings be liberated by the virtue of this labor. Engaged in side activities of enlightenment, seeking profit and fame, Great essence leaking, boasting of flattery, Crowned king, seductive woman, transporting grass, And secret adultery like a quail, etc.
Chinese
不守戒律不安住誓言，不耐烦秘密之教义，难以置信众多后行之修持，不以头顶承接上师，从内心否认，有也否认，不要与无器者相遇。芒域赤瓦处，由娘·智嘉纳古玛ra所翻译。 道路次第安布，桑吉桑哇之口诀圆满。
English
Not abiding in vows and not dwelling in commitments, not patient with the secret doctrines, difficult to trust in the practice of many subsequent actions, not receiving the lama on the crown of the head, denying from the heart and denying even what exists, may you not encounter those without capacity. Translated by Nyak Jñana Kumara at Mangyul Khribab. The arrangement of the paths, the secret instructions of Sangye Sangwa, is complete.