English
Ah, the Vajra arises firmly, Even fire is burned and destroyed, Transforming into water flows likewise, The world's destruction and wind are also accomplished. Hooking and sending, binding and releasing, Nourishing and killing, defeat and victory, Just as intended, all is accomplished. Snakes and fierce, venomous creatures, Like dogs, will follow from behind. Demons and malicious beings, etc., Will not stand firm, but become like servants. Without abandoning the body, in the place of Vidyadharas, By the blessings of the compassionate incarnation, In accordance with their respective languages, They also show the path of individual liberation. Emptying the evil realms and urging, Establishing the stages of the path, those very beings, They place on the path of the Great Vehicle. Urging liberation and arousing peace, Cultivating the knowledge of the ten bhumis, And teaching the Dharma to the retinue of the Sugata. The three thousand eighty worlds, Shaking, greatly shaking, exceedingly shaking, With the appearance of activities, those places, Inner shaking purifies the stages of the earth. By proclaiming the sound of secret mantras, Everything is a wondrous sound of mantras, By the fame, subduing demons and purifying evil realms, Also accomplishing the benefit of all beings without exception. Having accomplished all actions completely, Attaining the youthfulness without birth and death. Adorned with all the marks and signs, Accomplishing the action of inexhaustibility. The five fours spoken of in the tantras, The twelve activities of conduct, In the state of mastery, without obstruction, As before, subduing the expanse of lands. For the sake of the spontaneously born wisdom of the sense bases, That very one, the extremes of one and many, Realizing and familiarizing oneself with non-duality. Since the six stains are purified by seeing, So many forms, sounds, smells, tastes, and textures, The distinctions of consciousness arise as five roots. Since one cuts off the five objects, There is no fear or worry of completeness or incompleteness. Elsewhere, with the divine ear, And the direct knowledge of the eye, And the remembrance of former abodes, And knowing the minds of others, And knowing death, transference, and birth, And the miraculous knowledge also knows the exhaustion of defilements. Knowing the realms up to that extent, Subduing whatever and whomever. That name is called the irreversible, undefiled one, From the name of the lineage of mastery. For the sake of oneself or others, that powerful one, Until the measure of lifespan or however long, Staying until the end, one's own accomplishment, As before, gradually or simultaneously, In the very path of the previously seen,
Chinese
以三智慧熟习故，自身即是胜者大手印，何者修习即现证之本尊，于大手印之持明者，圆满任运成就后逝去，来世于彼殊胜族姓中，如前修习三者后，于广大界中顿然趋至究竟，是为法性誓言之语力，如是中有当宣说，以先前之身而圆满之，一与多之瑜伽士，为生身心故于自性本尊，见习积聚之究竟成办故，断除普行之障垢，无自性之因，无以异熟之方式而成就，不欲先后因果，不欲次第乃欲唯一故，以唯一即彼道用故，以有余者延缓成办究竟，彼即转变无有定，自心即是大手印，修习故何者即现证身，具足共同殊胜之相好，受用二者手印之族姓，转变金刚轮宝与，莲花宝剑之持明者，自身本初即大手印，修习故现证之本尊，四相好与六现证圆满，是为大手印之族姓，具有智慧身之装束，从生起金刚之身中解脱，是故寿量无有量，远离延缓与现证，彼即三族四族与，五与殊胜五之持明者，如前转变为四种，殊胜之名数二与三，不摇动于平等性，远离自在造作故，无漏修习之道，即说为不摇动之瑜伽，于胜者作授记实生故，于此无有观察之差别，智慧身之瑜伽士，以二佛之眼识与，虽有续流相同然获得不摇动，安住于极坚固之虚空，数量之轮显现，然瑜伽士具勤勉，如于等持中未动摇般，千之世界百千俱胝，十之微尘数世界与，无量俱胝之刹土，十之微尘数之刹土中，于猎人与妓女等，以化身而调伏之，四与六等彼
English
Through familiarizing with the three wisdoms, one's own body becomes the great seal of the Victorious Ones. Whichever deity is meditated upon becomes manifest. In that great seal's vidyadhara, having attained complete spontaneous accomplishment, one departs. In future lives, from that supreme lineage, by practicing the three as before, in the vast realm, one swiftly goes to the end. This is the power of the truth of the Dharma's nature and vows. That intermediate state should be explained, perfected with the previous body. The yogi of one and many, for the sake of the arising body and mind, as the natural deity, through seeing, familiarizing, and accumulating, accomplishes the ultimate. Purifying the obscurations of all-going, the cause of intrinsic nature, it is not accomplished through the manner of fruition. One does not desire prior and subsequent cause and effect. Not desiring a sequence, one desires only one. Because one makes that the path, with the remainder, one delays accomplishing the end. That itself is not necessarily transformed. One's own mind is the great seal. By meditating, whatever becomes manifest is the body, possessing the signs and examples of common and supreme. The second enjoyment is the lineage of the seal. Transforming into the vidyadhara of vajra, wheel, jewel, and lotus sword. One's own body is primordially the great seal. By meditating, the deity that becomes manifest, complete with four signs and examples and six abhijñās, is known as the lineage of the great seal. Possessing the characteristics of the wisdom body, liberated from the arising vajra body. Therefore, lifespan is immeasurable, free from delay and manifestation. That itself, the vidyadhara of the three families, four families, five, and supreme five, transforms into four forms as before. The supreme name numbers two and three, unmoving from equality, free from empowerment and fabrication. The path of uncontaminated meditation is said to be the unmoving yoga. Because the prophecy of the Victorious One actually arises, there is no difference of examination in this. The yogi of the wisdom body, with the vision of the second Buddha, although the continuum is the same, attains immovability, abiding in the extremely stable space. The wheel of numbers appears manifest. However, the yogi is diligent, as if unmoving from the state of equipoise. A thousand worlds, hundreds of thousands of kotis, worlds equal to the dust of ten, and immeasurable hundreds of thousands of kotis of fields, in fields equal to the dust of ten, to hunters and prostitutes, etc., one tames with emanated bodies. Four and six, etc., that
Chinese
辛诺！六和五的支分具足，识也相似，但四等一切，如是所缘的差别和，义成威力与所调伏积聚，自己的不动见惯和，意义上次第勤作的，道一切圆满的加持力，瑜伽脱离而任运成就。俱生住立的垢染，不需寻觅而任运成就获得。彼彼所现前的，任运成就的持明。自续清净的佛陀，如前四八供养作。先前的种姓威力圆满故，如所说一般垢染清净。第二佛的智慧三，任运成就的种姓中生。彼处如前三圆满，受用秘密的教证获得并且，自己的意行有能力，于边地掘出的时机已到。如是清净的识，五身任运成就金刚持。任运平等性中不摇动并且，不分别性中安住也，随眠调伏，刹那依仗持明终结。装束如同胜者一般，五者任运成就完毕后，如是彼即是补处显示。彼不舍弃故不成就。自身无有生死的缘故，金刚身也为调伏者，化身等示现逝世之理，义成等如何一般。事业任运成就瑜伽的，持明大士内持明，最后的名称数究竟道，自续清净的佛陀和，彼和究竟结合道，真实圆满的补处。先前三和最初四的，装束自己的补处聚集，无量任运成就的缘故，一切智智的妙眼具有。文字轮显现见，不动者于不分别，现在仍不显现广大，时尽刹那即逝。因此意行如海一切，智慧能力圆满无为也，究竟无为等，名称部分所说而已。自身为了金刚持圆满，刹那时间修学圆满后，最后的随眠，薄伽梵成为。彼时彼障分虽有，任运成就持明地安住后，刹土。
English
Shinno! Complete with the branches of six and five, consciousness is also similar, but all such as the four, the difference of such objects, and the accumulation of accomplished power and the tamed, one's own unwavering seeing habit and, in terms of meaning, the diligently composed sequence, by the power of the blessing of the complete path, yoga is freed and spontaneously accomplished. The impurities that dwell together, without searching, spontaneously attain accomplishment. That which is manifested by that, the spontaneously accomplished vidyadhara. The Buddha of self-purified lineage, as before, make offerings of four eights. Because the power of the previous lineage is complete, as it is said, impurities are purified. The three wisdoms of the second Buddha, arise in the spontaneously accomplished lineage. In that place, as before, the three are complete, having received the empowerment of secret enjoyment, and one's own intention and action are powerful, the time has come to excavate to the borderlands. Thus, the pure consciousness itself, the five bodies spontaneously accomplish Vajradhara. Unwavering in the state of spontaneous equality, and also abiding in non-discrimination, subduing latent tendencies, the end of the vidyadhara depends on the moment. The attire is like that of the Victorious One, when the five are completely spontaneously accomplished, such a one shows the successor. It is not accomplished because it is not abandoned. Because one does not possess birth and death, the Vajra body also for those to be tamed, the manifestations show the manner of passing away, how things like accomplishment of meaning are. The activity of spontaneously accomplished yoga, the great vidyadhara, the inner vidyadhara, the final name number, the ultimate path, the Buddha of self-purified lineage and, that and the ultimate union path, the truly complete successor. The previous three and the first four, the attire gathers one's own successor, because of the immeasurable spontaneous accomplishment, possessing the supreme eye of omniscient wisdom. The wheel of letters is manifestly seen, the immovable one, without discrimination, still does not manifestly expand, the end of time passes in an instant. Therefore, all intentions and actions are like an ocean, the perfection of wisdom and ability is also inaction, the names of ultimate inaction, etc., are merely spoken of in parts. For the sake of oneself, the Vajradhara is complete, after completing the study in an instant, the final latent tendencies, become the Bhagavan. At that time, even though there is a part of that obscuration, after abiding in the spontaneously accomplished vidyadhara ground, the pure land.
Chinese
第一或权势族，因见金刚萨埵故立名，于彼解说彼之义，因说与说似故决定。无字衡量有四种，以三百六十六字，衡量五者领会道理。各自与秘密主，因具五妙音故听闻，说秘密续说为听闻。自性相关与力清净，如净水中的日月。未生义之殊胜语，不言不语而显现。觉性智慧有五名，如是相关之加持力，自性秘密之诸续，如日一般显明照耀。如镜一般以八法，象征之自在身得见，菩提萨埵大菩萨，续中金刚义显现。解脱尽头道与轮回之声，六之根本支分之理。如梵天语般有缘者，以肉耳听闻显现。如何理解与调伏显现之，诸语于面上以声音为缘，如声音般响亮空性无别，见闻亦是彼之威力。二种事物法与支分具，为大心故大空性之，智慧痛苦具不具，大乐殊胜之意。如虚空般本来明空，法总自相无别一切，此境如镜般明亮，是现量一切之殊胜。不分别殊胜之意，如大者一般于一切，不分别取舍无有平等且，不从平等性中动摇。大平等殊胜之意，以大悲心相关联，且不异于自性之界，无有能作所作以四种，救度有情之大心。远离法与法性一切，自共无别同时，如虹于空中般明亮者，是不可分金刚之殊胜意。十方无余无遗漏，无有自续而觉性显现。以心之如意云团，十方无余成佛刹。任运成就觉性自显现之，宫殿与所取能取，远离之自明稳固且，无有能依所依一切之处。不舍任运而圆满故，是种种大坛城之庄严。