Chinese
烦恼智慧断除修持无， 分别执着显现为因缘， 心性本无生故， 即以文字之声表示， 显空不二法身之因。 业惑不合各异故， 自相幻化五种显现， 自性法界未动摇， 然作所化众生之义利， 具足二分之文字相， 是语之大印。 如是因至五义清净， 自智幻化五种显现然， 心性故无一与多， 二谛无别故。 如是若能自在禅定， 五种智慧即能显现。 以文字圆满之相， 是意之大印。 如是五义清净之体性， 乃是寂灭之自性。 以未悟方便与智慧故， 未脱三界轮回中。 如是决定如何显现？ 以咒语所摄持之病， 不能损害一切众生。 以悟方便与智慧故， 三毒痛苦不能为害。 具足方便与智慧者， 一切烦恼为菩提因。 身语意三之自性者， 显空不二身语意。 诸法自性清净故， 诸业亦得清净。 此无上密咒， 如何以方便摄持而成就？ 不可思议无有定相。 若未以方便善巧摄持， 纵然具足道之善行阶梯， 亦生天界天人与人中， 不得无生无死之地。 以方便善巧慈悲摄持者， 无名一切诸有情， 纵以菩提心悲心杀害之， 亦得无量之福德。 烦恼颠倒之路， 纵然以方便善巧摄持， 若不转为解脱道， 一切菩萨众， 随所化而行事业， 纵为猎人妓女亦可为， 菩萨行仪甚为贤善。 虽于凡夫无有不可， 然此甚深之殊胜密咒， 一切众生皆可修持。 是故自性本清净， 为现证彼等之体性， 无作常恒之刹那， 彼无所不作。 根于境上所显现一切， 诸境并非实有， 乃是阿赖耶识之显现， 真实。
English
Afflictions, wisdom, abandonment, practice are nonexistent. Though causes appear to the face of conceptual clinging, Since the nature of mind is unborn, It is indicated by the sound of letters, The cause of the Dharmakaya, indivisible in appearance and emptiness. Because actions and concepts are dissimilar and different, The five illusions of self-characteristics appear, Though not moved from the realm of nature, It serves the purpose of each being to be tamed. The style of writing possessing two parts, Is the great seal of speech. Thus, from cause to five meanings are purified. Though the five illusions of self-awareness appear, Since it is mind, there is neither one nor many. Since both truths are inseparable, Likewise, if one controls meditative stabilization, The five wisdoms will be clear. By the very nature of the perfection of letters, It is the great seal of mind. Thus, the very purity of the five meanings, Is the nature of Nirvana. Because method and wisdom are not realized, One is not liberated and remains in the three realms of samsara. Thus, how is it certainly manifested? A disease completely seized by mantra, Cannot harm all. By realizing method and wisdom, The three poisons and suffering will not harm. For one possessing method and wisdom, All afflictions are the cause of enlightenment. The nature of body, speech, and mind, Appearance and emptiness are indivisible, body, speech, and mind. Since the nature of all dharmas is pure, Actions will be completely purified. This unsurpassed secret mantra, How is it seized and accomplished by method? It is inconceivable and has no certainty. If not seized by skillful means, Even with the virtuous practice and stages of the path, One is born as gods and humans in higher realms. One does not attain the ground of no birth and no death. That which is seized by skillful means and compassion, All nameless sentient beings, Even if killed by the compassion of enlightenment, One obtains immeasurable merit. The path of inverted afflictions, Even if seized by skillful means, If it does not turn into the path of liberation, All Bodhisattvas, Act according to the power of those to be tamed, Even appearing as hunters and prostitutes is acceptable. The conduct of Bodhisattvas is excellent. Though it is not unacceptable for ordinary people, This supreme and very profound mantra, Can be practiced by all beings. Therefore, the nature is pure. To realize those, The uncorrected, continuous moment, There is nothing that it does not do. All appearances of the senses in objects, Objects are not existent, It is the consciousness of the base of all, Reality.
Chinese
显现种种色相， 疾病以及内外之境， 种种分别念的显现， 无实有之界刹那间。 其即是清净之道， 如实逝者与颠倒想， 以及众多化身之集合， 十方一切无余尽摄。 于彼不可杀害亦不可执取， 非颜色、处所与界、种姓。 其乃智慧自显现之故， 如是观待种种显现。 自种姓之外无他者之故， 显空不二菩提心。 希求殊胜之圣士夫， 于彼当明晰精进。 彼之果非为究竟， 无因果之时为一体。 一切唯名之体性， 三字圆满具足。 摄集于无尽庄严之轮中， 亦享用圆满二资粮。 安住于无生灭之界中， 彼等显现自性。 种种身与受用， 处所与痛苦等等， 感受不顺之乐与苦。 我与我所及他者等， 唯是颠倒妄想而已， 无有微细深奥者。 于颠倒想中行持， 无有丝毫异动。 颠倒想自性乃自知， 一切无余诸法。 心性之外无他者， 心与法无有分别故， 菩提道不遥远。 一故自知离缘故， 清净之界即是此。 于自性中自在行持故， 自他及分别之流。 清净器情不观待， 五蕴支分一切法， 汇集五字之菩提身。 五大无生智慧母， 生处界等金刚聚， 识蕴于智慧坛城中。 清净故为果乘胜， 说是出离一切所修。 无有能缘所缘之方式， 极为明晰之现量。 自性即是无所缘， 如是轮回自性清净。 如是彼等若穷尽， 轮回自性本不生。 若能遍知轮回者， 即是涅槃之智慧。 此世间所有之， 执著名相与言词， 若能摧毁各自之体性， 无自性即是真实性。 自生
English
Appearances manifest in various forms, From illness and internal/external conditions. Various conceptual appearances also arise, In the realm of emptiness, a single instant. That itself is the path of complete purity, Perfectly gone ones, inverted thoughts, And also a multitude of emanations, In all ten directions, without exception. They cannot be killed or captured there, Not color, place, realm, or lineage. Since that is the self-appearance of wisdom, View the various appearances as such. Since it is not other than one's own lineage, The mind of enlightenment, emptiness and appearance inseparable. Those noble individuals who desire the supreme, Should clearly exert diligence in that. Its result is not ultimate, In a single moment without cause and effect. All are merely names, in nature, The three syllables become complete. Gathered into the wheel of inexhaustible ornaments, Also enjoying the completion of the two great accumulations. Dwelling in the realm without birth or death, Those reveal the nature of reality. Various bodies and enjoyments, Places and sufferings, and so on, Experiencing discordant happiness and suffering. Self, what belongs to self, and others, Are merely inverted thoughts, There is nothing subtle or profound. Practicing in the inverted thought itself, There is no movement elsewhere. Since the nature of inverted thought is self-awareness, All phenomena without exception. There is nothing other than mind itself, Since there is no distinction between mind and phenomena, That path to enlightenment is not distant. Since it is one, self-awareness is free from conditions, The nature of the completely pure realm. Since it is self-empowered and self-acting, The stream of self, other, and thoughts. Purity, vessel, and essence are not observed, The five aggregates, all the limbs, The body of enlightenment gathered into five syllables. The five elements, the unborn mother of wisdom, The sources of birth, the gatherings of vajras, The consciousness in the mandala of wisdom. Since it is pure, it is the supreme vehicle of results, It is said to be the practice of all renunciations. In the manner of no object of focus or focusing subject, The very clear manifest reality. Its essence is without object of focus, Thus, samsara is pure in essence. Thus, if those are thoroughly examined, Since the nature of samsara is unborn, When samsara is fully known, That is called the wisdom of nirvana. Whatever exists in this world, The names and terms that are held, If the individual characteristics are destroyed, That which is without nature is the true reality. Self-arisen.
Chinese
以我伟大的智慧力， 将一切转化为佛土。 无造作，无为的自然明， 本初即是光明佛土。 蕴等不生之智慧， 显空不二菩提心。 身与智慧不可思议， 谁能如是现量见？ 诸边见解皆得解脱， 行境亦得完全清净， 应知此为第一特征。 殊胜秘密藏，即是彼真如之决定， 自然安住之义，随知之相，此乃第一次第。 之后，修持之义， 当说中间之特征。 彼即以基之譬喻而象征， 以因果之方式生起之， 有生之次第即是， 以界与业之诸缘， 三叉路口、心间、隐处、脐、气之上， 四界中，由风聚合， 诸义皆变为离显现， 融入清净之精华时， 以不执二之衰损， 以不执一切显现之力， 获得中阴幻身， 因离阻碍，故地等成熟。 后生之部分完全摄取， 神通无碍由业生。 根与支分皆圆满， 于诸事物皆无碍， 具光，器情显明现。 光以俱胝量充满。 据说仅住七日。 彼即刹那之明识， 由烦恼业所胜， 与二种子俱， 亦变为二名。 七千七十二之精华， 具足无余聚集之能力。 三者混合，异体同性， 由自业所强烈催动， 风增长进入， 譬如变为舂杵。 于彼亦如是， 支分诸法皆得圆满， 由风催动而显现。 任何是，如是执我心， 必定安住于心间。 以次第之味使身体成熟， 以表示语言亦得解脱。 彼即明晰明识， 诸事物亦是知。 于境、伴侣、食物、财物之享用， 贪嗔等亦随之进入。 具缘之蕴等增长， 由智慧等增长， 于一切业皆无碍， 亦能成办他利。 一切时处
English
Through the great wisdom of myself, Transforming everything into the Buddha-field. Unfabricated, uncreated, naturally clear, Primordially luminous Buddha-field. With the wisdom of unarisen aggregates, etc., The non-dual appearance-emptiness Bodhicitta. Body and wisdom are inconceivable, Who can directly perceive it as such? All extremes are completely liberated by view, The realm of activity is completely purified, This should be known as the first characteristic. The glorious secret essence, condensed from the certainty of suchness, The sign of understanding the meaning of naturally abiding is the first order. Then, the meaning of practice, The intermediate characteristic will be explained. It is symbolized by the example of the base, The order of arising through cause and effect, The order of the arising of existence is, Through the conditions of elements and karma, At the triple junction, heart, hidden place, navel, wind, From the wind gathering from the four elements, All meanings become devoid of appearance, When entering the essence of purity, With the decay of not grasping duality, Through the power of not grasping all appearances, The intermediate illusory body is obtained, Because it is free from obstruction, earth, etc., mature. The later arising parts are completely grasped, Mystical power arises unhindered from karma. The senses and limbs are all complete, Unobstructed in all things, Luminous, the container and its contents appear clearly. Light fills billions of measures. It is said to abide for only seven days. That very moment of consciousness, Surpassed by afflictive karma, Together with the two seeds, It also becomes two names. The essence of seven thousand seven hundred and twenty-two, Possessing the power to gather completely. The three are mixed, different in substance but the same in nature, Strongly urged by one's own karma, The wind increases and enters, For example, it becomes like a pestle. Likewise, in that too, The limbs and dharmas become complete, Manifested by the urging of the wind. Whatever it is, the self-grasping mind like that, Certainly abides in the heart. With gradual tastes, the body matures, With signs, speech is also liberated. That very thing clarifies consciousness, All things are also knowledge. By the power of enjoying objects, companions, food, and wealth, Attachment and aversion, etc., also enter. The aggregates, etc., that increase with conditions, With the increase of awareness, etc., Unobstructed in all actions, And also able to accomplish the benefit of others. Everywhere, from everywhere
Chinese
显现为有相的。 轮回自成显现。 自性清净之佛陀， 若不与方便俱， 则为能取所取之束缚所缚。 以彼之理趣入等之， 次第将完全圆满。 道之理亦如是知。 次第随行之义者， 先作应作之事后， 于极寂静之方所， 于自性平等之后顺同， 为与如是性合修故， 勿修圣者之义。 安住于菩提眷属。 以极乐之寂止， 修习平等大圆满， 于菩提心坚固而执持。 于无为中作无为， 于不住之性中修安住。 若广布建立理路， 则与所需之方便不合， 以矫饰之过患随行故， 此次第将完全了知。 所有超世间与世间之， 诸法无余自性者， 虽从不生之心显现任何， 故彼二谛因果之理。 如从黄金所作之物等， 虽从名而有各别之相， 然一切皆为黄金之体性一。 心性从明与无明， 显现过去未来任何， 然一切皆为自明之体性故。 以自性之清净故， 幻化空性等之名相， 与二谛无别之智慧， 坛城等之义者， 皆为随彼而述说。 以自性之理路先已述， 故说三等之理路随后。 金刚修持之所需者， 坛城不可思议任运成， 从无所缘之界出义， 不作如是安住与， 任运成就之坛城生。 从无所缘心之坛城中， 以三摩地自在转变后， 成就各种智慧幻化。 所有行境皆坛城， 受用身与佛刹， 如欲祈愿则成就。 宽广浩大任运成者， 内外情器本来自净。 清净之分别亦为所缘。 此乃金刚平等也。 任运成如欲显现者， 以二等之相所遮蔽故， 如孩童未辨能力， 处于众多作为所散乱。