Chinese
在十方中，过去和现在所出现的，所有诸佛的坛城，依止后五身自然圆满。这很容易理解，被过去和现在所包含的诸佛，即使经历了很多苦行也未能达到最终目标，那些人一旦获得了秘密心髓之道，才能成为真正的佛陀。未来的一切，也将因此自然成就。如是说，被过去和现在所包含的诸佛也必须依赖于此。如是说。这是大秘密的决定，果成为道。如是说，自性秘密心髓本身，即使安立为三种体性，其体性也只有一个。如是说。所有诸佛的坛城中，没有比这更秘密的意义了。即使寻找，诸佛也无法找到。如是说，这很容易理解，因为其意即是道，道路和自性两者都不能超越它。一切的手印之王。如是说。如果有人想知道谁掌握了这个，那些精通闻思修的人，有智慧之眼的人才能掌握。如是说，了知一切事物的实相是智慧之眼。布施的容器，教导是：容器具有善良和稳固的品性，布施身体和受用。如是说，具有智慧和慈悲，能够忍受烦恼，是具有容器的品性。无论如何都不动摇是善良的品性。背离众生的行为是吉祥的品性。心不改变是稳固的品性。永远不要布施给其他人。如是说，这是与上述相反的，对于那些人，甚至有挖心的危险，所以要保密。如是说。如果不能保密的过失是：如果愚蠢的人炫耀并给予，不到时候就会丧命，长久地处于焚烧和烧焦的状态。如是说，将在地狱中待三个大劫。从那出来后，还将在饿鬼中待两个劫。在那之后，甚至难以听到佛的声音。甚深秘密的心髓口诀，之所以这样说，是因为容器稀少，如果不能保密，危险很大。所以必须非常保密，如果找到了具有容器的人，就应该珍惜。
English
In the ten directions, all the mandalas of the Buddhas that have appeared in the past and present, by relying on them, the five bodies are naturally perfected. This is easy to understand, the Buddhas included in the past and present, even though they have undergone many austerities, have not reached the ultimate goal, those who have found this path of the secret essence will only then become true Buddhas. All that will come and the future will also be naturally accomplished by this. Thus it is said, even the Buddhas included in the past and present must rely on this. Thus it is said. This is the determination of the great secret, the fruit becomes the path. Thus it is said, the very nature of the secret essence itself, even if established as three characteristics, its essence is only one. Thus it is said. In all the mandalas of the Buddhas, there is no more secret meaning than this. Even if searching, the Buddhas cannot find it. Thus it is said, this is easy to understand, because its meaning is the path, and both the path and the nature cannot go beyond it. The supreme of all mudras. Thus it is said. If someone wonders who holds this, those who are well-versed in hearing, thinking, and meditating, those who have the eye of wisdom can hold it. Thus it is said, knowing the reality of all things is the eye of wisdom. The vessel of giving, the teaching is: the vessel has good and stable qualities, giving away body and possessions. Thus it is said, having wisdom and compassion, and being able to endure afflictions, is having the qualities of a vessel. Not being disturbed in any way is the quality of being good. Turning away from the actions of beings is the quality of being auspicious. Not changing the mind is the quality of being stable. Never give to others. Thus it is said, this is the opposite of the above, for those people, there is even the danger of having their hearts extracted, so it must be kept secret. Thus it is said. If the fault of not being able to keep it secret is: if a foolish person shows off and gives it away, they will lose their life before the time, and will remain in a state of burning and scorching for a long time. Thus it is said, they will remain in hell for three great kalpas. After coming out of that, they will also remain in the realm of hungry ghosts for two kalpas. After that, it will be difficult to even hear the sound of the Buddha. The heart essence of the extremely secret instruction, the reason for saying this is that the vessel is rare, and if it cannot be kept secret, the danger is great. Therefore, it must be kept very secret, and if a person with a vessel is found, they should be cherished.
Chinese
为了小地方也能成就一切所需，这是窍诀的精华。第十三章的品类解说完毕。然后，为了展示歌舞庄严的智慧供养，于是，所有如来都唱了这首让自己坛城极度欢喜的歌。名为：一切之自性是四十二尊，因为总集了五种歌舞，所以总集了一切。一切的自性如以歌舞象征般安住，显现光明即是欢喜，这是所化众生的显现，并非如被外缘所驱动。首先，为了赞叹一切的五身而宣说，嗡。十方四时圆满者。等等这样说了，一切都在一处任运圆满，这是现证菩提之身。智慧坛城大明点。这是说，五种智慧显现为无分别大智慧，其安住于广大普及之处，是法身。福德坛城，这是说，未曾舍弃任何的无漏福德自显现，仅仅是广大的报身。身之集合。这是说，在一切的相上，一切的身都显现为任何事物，所以仅仅是化身。显空明点，周遍圆满 吽。这是说，因为显空二者不可分割，所以仅仅是金刚身。嗡和吽，这是说，以嗡的五个字母引导象征五种智慧，如此赞叹后变得欢喜就是吽，要知道这与一切都相符。为了赞叹五语，嗡。金刚福德，这是说，福德的自性，未曾舍弃一切声音而自显现，所以是语之语。大明点。这是说，对于无有戏论者来说是不可言说的，所以是意义之语。金刚智慧坛城具。这是说，不通过言说，而是通过各种智慧的觉性来清晰地传达一切，所以是觉性之语。金刚大音声，无边际。这是说，一个声音响彻为众多支分，所以是梵天之语。金刚国王大明点 吽。这是说，无有言辞本身就如同言说一
English
In order to accomplish all that is needed even in a small place, this is the essence of the essential instructions. The explanation of the categories of the thirteenth chapter is complete. Then, in order to show the wisdom offering of song and adornment, then, all the Tathagatas sang this song of great delight to their own mandala. It is called: The nature of all is the forty-two deities, because it gathers the five songs and dances, therefore it gathers everything. The very nature of all abides as if symbolized by song, the manifestation of clarity is delight, this is the appearance of those to be tamed, not as if driven by circumstances. First, in order to praise the five bodies of all, it is said, Om. The one who perfects the ten directions and four times. And so on, it is said that all are spontaneously perfected in one place, which is the body of manifest enlightenment. Wisdom mandala, great bindu. This is to say that the five wisdoms are clear as great non-conceptual wisdom, and that which abides in great pervasiveness is the Dharmakaya. Merit mandala, this is to say that the self-manifestation of uncontaminated merit, without abandoning anything, is only the great enjoyment body. Collection of bodies. This is to say that on the face of all, all bodies appear as anything, therefore it is only the Nirmanakaya. Appearance-emptiness bindu, completely perfect, Hūṃ. This is to say that because appearance and emptiness are indivisible, it is only the Vajra body. Om and Hūṃ, this is to say that the five letters of Om lead to symbolize the five wisdoms, and having praised in this way, becoming pleased is Hūṃ, know that it is in accordance with all. In order to praise the five speeches, Om. Vajra merit, this is to say that the nature of merit, without abandoning all sounds, self-manifests, therefore it is the speech of words. Great bindu. This is to say that for those without elaboration, it is unspeakable, therefore it is the speech of meaning. Possessing the Vajra wisdom mandala. This is to say that without speaking, but through the various awarenesses of wisdom, everything is clearly communicated, therefore it is the speech of awareness. Vajra great sound, infinite. This is to say that one sound resounds in many branches, therefore it is the Brahma speech. Vajra king, great bindu, Hūṃ. This is to say that the absence of words itself is like speaking
Chinese
若明了，因为是语之最胜，故为无字之语。嗡。身语意之圆满大，功德事业皆圆满。此乃赞颂五智，即空性、各别自证智、如镜智、平等性智、成所作智，此五种智慧实乃身语意功德事业五者圆满。不需从彼造作，因身等为自显现之故。本初任运圆满普贤。如是说。聚集之大集，明点大吼。此乃说，因此五二者从因上无有差别之故，仅为暂时的显现。嗡。无所缘幻化平等之界。此乃赞颂五功德，无所缘之觉性，自显现为种种幻化，显现空性二者无别，于平等性之界，内外及大小皆不可衡量之宫殿。无边周遍，此乃说，第六之刹土无有边际之故，为刹土。种种放出，此乃说为光芒。无边周遍任运融入。此乃说，无边之欲妙，以无有丝毫享受之方式而享受之故，仅为受用。种种身语意大吼。此乃说，力量与无畏等，自显现为狮子座等之故，彼等与身语意无有他异，即座床等。嗡。十方世界微尘数，胜者之义微尘数。化身微尘不可思议。此乃赞颂五事业，无边刹土汇集为清净、不清净、中等三种。无边事业汇集为息增怀诛。无边化身汇集为寂静与忿怒种种之相。刹那顷刻任运成就。此乃说，彼等以彼等于顷刻间无有前往而周遍，彼等以彼等事业圆满之刹那，不需造作而成就之故，为任运成就之事业与五者。如是说而已。嗡。一切无余身语意。此乃说，以彼等为例，以二种事物
English
If it is clear, because it is the best of speech, it is speech without letters. Om. The perfection of body, speech, and mind is great. Qualities and actions are all perfect. This is to praise the five wisdoms, namely, emptiness, individual self-awareness, mirror-like wisdom, equality wisdom, and accomplishing wisdom. These five wisdoms are the perfection of the five: body, speech, mind, qualities, and actions. There is no need to create from them, because the body and so on are self-manifesting. Primordially spontaneously perfect, all-good. Thus it is said. The great gathering of assemblies, the great bindu, Ho. This is to say that these five and two are not different from the cause, so they are only temporary appearances. Om. The realm of non-objectification, illusion, and equality. This is to praise the five qualities, the non-objective awareness itself, self-manifesting as various illusions, the appearance and emptiness are inseparable, in the realm of equality, a palace that cannot be measured inside and out, large and small. Boundless and all-pervading, this is to say that the sixth realm has no end, so it is a realm. Various emanations, this is said to be light. Boundless and all-pervading, spontaneously absorbed. This is to say that boundless desirable qualities are experienced without any enjoyment, so it is only enjoyment. Various body, speech, and mind, great Ho. This is to say that strength and fearlessness, etc., self-manifest as lion thrones, etc., so they are not different from body, speech, and mind, that is, seats and thrones. Om. In the ten directions, worlds as numerous as dust motes, the meaning of the Victorious Ones as numerous as dust particles. Emanated dust particles, inconceivable. This is to praise the five actions, the boundless realms are gathered into three: pure, impure, and intermediate. The boundless actions are gathered into pacifying, increasing, empowering, and wrathful. The boundless emanations are gathered into peaceful and wrathful various forms. Spontaneously accomplished in an instant. This is to say that they pervade without going to them in an instant, and because they are accomplished in the moment of completing their actions without effort, they are the spontaneously accomplished actions and the five. Thus it is said. Om. All without exception, body, speech, and mind. This is to say, taking them as examples, with two things
Chinese
聚集成为一体，安住于身、语、意、功德、事业五者之中。名为身语意之自性大。名为大雪山和五海，也是那五者的自性之故。身语意周遍一切。名为大雪山和五海，也是那五者自性之故。身语意之明点大。名为彼等也是互相无别之故。欢喜已经讲完。第十四章是开诚布公地讲述。 然后，为了展示忿怒的坛城，说了“然后”等等。一般来说，此续有七种坛城，即殊胜坛城、集合坛城和自性任运成就坛城等。寂忿二者各自展示，之前是寂静坛城等，以及忿怒尊众，殊胜坛城只是略微展示形象。从这里开始是忿怒坛城，此品展示忿怒自性坛城。名为一切如来之主，一切如来聚集为五部，五部之主是第六金刚持。名为以一切佛之自性，寂忿诸佛坛城一切以一和多无别之方式任运成就，第六者是一切之自性，名为一切佛之总集。因此，为了也显现为忿怒，显现于忿怒坛城之中。说了忿怒有三种，其中大智慧忿怒是，幻化金刚中说：真实大智慧，摧毁相故忿怒胜。名为大智慧忿怒。大智慧忿怒是，广大续中说：自明智慧国王，摄集十方界，一切融入无所缘之界，一切转为忿怒众。名为大手印忿怒，下面将要讲述。这些虽然显现为所调伏之相，但没有过分的勤作。那是什么原因呢？名为以理性的提问来寻求必要性，即