Chinese
一切皆如岩石回音， 声空无别金刚语。 闻声即于当下， 不作分别而衡量。 如以各自语言传达， 如词音美妙之语。 以信行解脱般宣说， 使传达完全解脱。 初因续部各异故， 随欲解脱有或无， 然以闻思修之结合， 自生任运成办故。 由不缘之状态而缘， 应以神变之语示象征。 五语闻五之方式亦， 随后以语作象征。 本体显现语，自显现语， 隐意语与引导续， 意欲缘起语和金刚语， 以自证显明语象征。 一切皆为密咒之本体， 无始无终即如是。 于无别之状态安住者， 为作证悟智慧之义故， 应于方与中央安住。 愿一切皆如是成就。 离文字、词语和声音， 安住于不可言说之状态， 语即无自性之， 诸法一切本清净。 一切皆已成心意故， 不住于声音和词语中。 过去和未来的一切， 以正确智慧善观察， 无自性中显现一切。 显现即是法界， 如是了悟之智慧， 于一切自在具主权。 一切皆如语之声音般存在， 此乃智慧殊胜语。 诸法不可思议， 无始无终周遍一切。 周遍与不周遍金刚身， 纵然宣说种种音声， 无事物而有事物之声。 如手持琵琶时， 纵然生起种种声音， 然无事物即是如此。 于诸菩萨眷属众， 如是不说殊胜语， 以身示现衡量诸法。 如镜一般于身显现， 诸法无余一切， 于名与词中衡量而示现。 纵然宣说众多意义， 然金刚语无有戏论。 无戏论之彼即种种， 于一切传达衡量智慧语。 超越声音、名相和词语， 一切皆如莲花无染着。 以二根搅动之。
English
Since everything is like the sound of a rock echo, The Vajra speech is inseparable from sound and emptiness. By merely hearing the sound, in that very moment, One measures without separately examining. Like communicating in individual languages, Like words of melodious speech, By expressing as if liberated by faith and practice, One makes the communication completely liberated. Initially, because the tantras are different, Whether liberation according to one's inclination exists or not, Yet, through the union of hearing, thinking, and meditating, It accomplishes self-arisen spontaneity. By focusing from a state of non-focus, One should symbolize with miraculous words. The manner of hearing the five speeches is also, Subsequently symbolized with words. The essence is the appearing word, the self-appearing word, The hidden meaning word and the guiding continuum, The desire-condition word and the Vajra word, Symbolized by the self-awareness manifest word. Everything is the essence of secret mantra, Without beginning or end, just as it is. For those who abide in a state of inseparability, In order to accomplish the meaning of realizing wisdom, One should abide in the directions and the center. May everything be accomplished in this way for all. That which abides in a state beyond letters, words, and sounds, Is the speech itself, devoid of inherent existence, All phenomena are primordially pure. Since everything has become mind, It does not abide in sounds and words. All that is past and not past, When thoroughly examined with correct wisdom, In the absence of inherent existence, everything appears. Appearance itself is the expanse, Such wisdom of realization, Has sovereignty and independence over everything. Everything abides like the sound of words, This is the supreme wisdom speech. Phenomena are inconceivable, Without beginning or end, pervading everything. The pervading and non-pervading Vajra body, Even when proclaiming various sounds, There is the sound of things without things. Just as when holding a lute in hand, Even though various sounds arise and change, Yet there is no thing, it is just like that. To the assembly of Bodhisattvas, Likewise, the supreme speech does not speak, It shows the measuring of phenomena through the body. Like a mirror, it appears in the body, All phenomena without exception, Are shown by measuring in names and words. Even though many meanings are spoken, The Vajra speech has no elaboration. That non-elaboration is the various, The wisdom speech that communicates and measures to all. Transcending all sounds, names, and words, Everything is like a lotus, without attachment. By churning the two faculties.
Chinese
空中日月同时升， 不畏之态威压见。 是故理由未曾说， 虽是如此摄为二。 四者不随一者随， 二种形态之显现， 二根和合而为之。 其中前者能知晓， 有情无余所有众， 本来安住菩提心。 是故无有行为事。 言词文字不能诠， 纵是佛陀亦难示。 胜者之子皆不语， 不语即是广宣说。 说与听闻二者无， 若入思择成分别基。 若入分别成所缘依， 若入所缘成执著境。 以执所缚故不脱。 是故如金金一般， 为自之故不观事， 不寻思择所缘执。 说彼即能见彼性。 无人束缚无束缚， 亦无应缚之事物。 无缚亦无解脱相， 不欲解脱离系缚。 于各各处无分别， 各各显现皆分别。 各各分别之最胜， 无有假立之顶峰。 有者后者能解脱， 言说事物之行境。 各各分别之理路缘， 与义相符不相符。 如后者不符之表诠， 诸法超越诸边际， 一切真实皆无义。 如是此般无所指。 自之体性难指示， 然为是与非执脱。 总而言之如是察思， 示现转变一切性。 彼诠何者皆是故， 心法何者皆非也。 是故非是皆是故， 何者皆是任运成。 诸边不堕于一方， 离边故而无离边。 何亦不舍不具足， 无离边故名离边。 体性临幸转广大， 余者一致之显示亦， 差别摄略成遍三。 具彼相状不可量， 略说少分虽如是， 然诸法全然清净之， 四相之理显证悟。 器情相续皆清净， 等性二者超胜等。
English
When sun and moon arise in the sky at once, Awe-inspiringly, a crushing force is seen. Therefore, it is not spoken from reasoning, Although it is so, it is summarized into two. Four do not follow, one follows, By making visible the two aspects, The two faculties are harmonized. Wherein the former also makes understood, All sentient beings without exception, From the beginning, abide in the essence of enlightenment. Therefore, there is no action to be done. It cannot be represented by words and letters, Even the Buddha finds it difficult to show. The sons of the Victorious Ones do not speak at all, Not speaking is extensively explained. There is neither speaking nor listening, If investigation enters, it is the basis of conceptualization. If conceptualization enters, it is the support of the object. If the object enters, it is the grasped of grasping. Because of being seized by grasping, there is no liberation. Therefore, like gold, just like gold, For the sake of self, not observing actions, Not seeking investigation, conceptualization, object, grasping, Speaking of that, one sees that very nature. No one binds, there is no binding, There is also nothing to be bound. Without binding, there is no liberation, Not desiring liberation, free from bondage. Because there is no conceptualization in each and every one, All appearances are conceptualization in each and every one. The supreme of each and every conceptualization, It is the pinnacle without imputation. Some say the latter liberates, In the realm of objects of speech, The reason for each and every conceptualization, Whether it agrees with the meaning or does not agree. Like the latter, which represents disagreement, All phenomena transcend all limits, All truths are meaningless. Thus, there is nothing to point to like this. It is difficult to show one's own nature, However, for the sake of grasping and liberation of yes and no. In short, as it is investigated and thought, It shows the nature of all changes. Because whatever represents it is so, Neither mind nor phenomena are anything. Therefore, because everything is not, everything is, Whatever is, is spontaneously accomplished. Because all limits do not fall to one side, Because it is free from limits, it is not free. Because nothing is abandoned, it is not possessed, Because it is not free, it is called free. By the presence of essence, it becomes vast, The showing of the other as harmonious also, By summarizing the distinctions, the three become all-pervasive. Because the aspects possessing that are immeasurable, Although speaking of a small part is like this, However, the meaning is manifestly realized through the four aspects, Of all phenomena that are completely pure. The container, essence, and continuum are all realized purely, The equality of the two is superior equality.
Chinese
因此。 坛城普贤王如来刹土， 本体一味以及字形相， 加持以及现量之本体， 以四种殊胜之证悟， 一切现证大自在王， 为了于彼自在而享用， 自他以及分别之相续， 清净无上大乘之殊胜， 过去以及未来一切众， 以真实智慧而善观察， 自性本无却显现任何， 显现之本体即是法界， 如来之身显现如幻化， 以及邪念显现如幻化， 根本无有即是自性也， 不可观察种姓与血统。 种姓以及颜色形体无， 外内情器一切皆显现， 显现之本体即是法身， 转变任何以及成就任何。 烦恼自以及共宣说故， 若能不错乱善了知， 则转成清净之道路也， 因此自共之理则珍贵。 无边以及无中无离散， 任何非有即是如是性， 为了了知无别之体性， 远离边际即是如是也。 五大种等一切诸法中， 以无自性而摧毁之故， 于一亦可分五又分五， 且令融入黑暗之法界。 二俱超越言思所行境， 如虚空般不可执持也， 一切显有皆与其相同， 所依亲眷无色之风界， 应知犹如明燃之火焰。 如是五蕴以及五境等， 烦恼颜色等等诸事物， 意义体性一而无杂乱， 因此乃是彼之表征也。 理则理则所说诸一切， 为了了知所立为何义， 解释体性以及特征等， 无论从何引入皆广说。 一切皆与无畏誓言及， 智慧之誓言相应也。 一切无余意义之生起， 由语词所诠示而无别， 语词本身非是意义物， 意义本身不离于语词， 名句语词不依赖于声， 于心之深处领会其义。 三四身义所诠示之义， 乃是殊胜无上之密咒， 于诸表相皆不作分别， 于平等性中知晓一切。 一切皆是平等性之故， 世间出世间所有一切， 各自之见解皆不应说， 非是清净以及应取舍， 总而言之乃谬误也。
English
Therefore. The mandala is the realm of Samantabhadra. The essence is one taste and the form of syllables. Through blessings and direct perception, With four kinds of supreme realization, Everything is the great king of perfect manifestation. In order to have power and enjoy oneself in it, The continuum of self, other, and conceptualization, The supreme of the pure, unsurpassed vehicle. All beings, past and future, If thoroughly examined with correct knowledge, It appears as anything while being without inherent existence. The very appearance is the essence of the dharmadhatu. The manifestation of the Sugata's body is like an illusion, And the two, the manifestation of wrong thoughts as illusion, Have no root, it is the nature itself, Unthinkable as lineage or ancestry. Without lineage, color, or form, All outer and inner phenomena appear. The very appearance is the Dharmakaya. It transforms into anything and accomplishes anything. Because afflictions are taught as self and general, If one thoroughly understands the characteristics without error, It transforms into the path of purification. Therefore, the logic of self and general is precious. Without beginning or middle, inseparable, Not anything, it is Suchness itself. In order to realize the nature of indivisibility, That which is devoid of extremes is Suchness. In all the five great elements, Because of destroying them with no self-nature, One should divide one into five and five again, And cause them to dissolve into the realm of darkness. Two "Mu" transcend speech, thought, and expression. Like the sky, which cannot be grasped, All phenomena are the same as that. The supporting relatives, the formless wind, Should be known like the clear burning fire. Likewise, the five aggregates and the five sense fields, The afflictions, colors, and so on, Their meaning and essence are one, unmixed. Therefore, it is the symbol of that. The reasons, the reasons, all the statements, For the sake of knowing what is to be proven, The definitions, essence, characteristics, etc., From wherever you introduce them, expand upon them. Everything should be endowed with fearless vows, And vows of knowledge. Everything, without exception, arises from meaning, Inseparable from what is indicated by words. Sound itself is not the object of meaning, Meaning itself is not separate from sound. Without relying on names, sentences, or sounds, Understand the meaning in the depths of your mind. The three or four bodies, meaning, and what is to be expressed, Are the supreme, unsurpassed mantra. Without conceptualizing all the signs, Know everything in the state of equanimity. Since everything is equality itself, The views of the mundane and supramundane, Should not be expressed separately. It is not pure and should not be adopted. In general, it is wrong.