English
The low-born singing woman, whether distinguished or not, should be enjoyed in a place of bliss. With approach and close approach, accomplishment and great accomplishment, in the mandala at the root of the lotus, spread the mandala of bliss in the heart. With the offering of the great self, please all the Buddha clouds without exception. May all beings in the three realms be pervaded by great joy. The naturally abiding mandala, too, is made clear in a single instant. For the sake of the complete path and the three grounds, the great method vehicle is the best of vehicles. Superior and inferior, etc., should not be abandoned with impartial compassion. With the net of illusion, the perfectly complete mandala possesses stable samadhi. With the mudra of dancing and playing, one enters the path and travels in the sky. With the mudra of song and sound, the accomplishment of Dharma is attained. With the mudra of ornaments and clothing, the invincible blazing king is accomplished. With the mudra of food and drink, the wish-fulfilling body and nectar are accomplished. With the mudra of vowels and consonants, everything, everything will be accomplished. By possessing vajra and lotus, red and white bodhicitta blaze at once. If one becomes inseparably united, then all the mandalas of the Sugatas will arise. The benefit of beings is spontaneously accomplished. The conduct of the great yogi is to practice without distinction in all things. One will experience the supreme taste of bliss, but without attachment for oneself. Practicing without attachment is wisdom. The supreme bliss itself is a collection of merit. Therefore, this path is said to be accumulation. Because view and conduct are not contradictory, mantra holders always practice. Within the Unexcelled Vehicle, in the ultimate truth there is no distinction, but in the conventional truth, in all things, both pure and impure are held. In the Great Vehicle of Method, purification and suffering, are also without distinction in the conventional truth, so the view is only that much higher or lower. The Great Vehicle of Method is superior to the Unexcelled Vehicle. In the ultimate truth, it is the seven treasures, and in the conventional truth, it is equally complete. Therefore, there is no distinction between the two truths. The so-called "everything is pure" is not the purification of eliminating objects, but purification in the practice of appearance. One who has been accustomed to this from the beginning is a yogi who completes other paths, a group of
Chinese
我并不确定，首先要像承诺的那样去做。没有懒惰和懈怠，毫不犹豫地去修持，伟大的自性自然成就。三十六天，或者十二、十四、十六天，成就自在种姓的誓言。那时，十六天之内，成百上千地增加并安住。不舍弃身体而成佛，在可见的法中证入寂灭，五身自然圆满成就。《吉祥密集根本续》之精义，显现分别之三摩地次第第五。然后讲述最终的安住。在圆满智慧的坛城中，通过五次第的结合，自生五身自然成就。奇妙的、神变的、不可思议的法，不是从他处而来，而是依赖方便的智慧，在这样的状态中产生。安住于自明觉性，不为谁所造作，而是自然而生，以自然大智慧，无余地融入如是性。不是结合，也不是不结合，融入二无的法界之中。自身没有相状，是智慧法界的如是性。以方便的印记自显现，一切名言皆是智慧之本体。智慧享受智慧，以不遮止的方式自显现。虽然如各自的意义般体验，但因为不是自明觉性之外的他者，所以在伟大的安乐智慧中，没有能取的相状。以不分别的方式受用，是无染莲花的清净身。过去和未过去的万物，皆是自明觉性菩提心。因为不是显现和空性二者，所以智慧坛城自然成就。自明觉性不可思议，显现为任何事物，因应所化众生的根器，难以言说。菩提心自然成就，是自显现。以聚集和分散的方式指示。远离戏论之心的所有法，以平等周遍而成为主宰，果自然成就，具有加持，如海浪般显现。因为不可思议地自然成就，所以在诸佛刹土和一切众生中，从金刚持到草木等，虽然显现为各自相应的身相，但空性无实和作为。如水中月般显现一切，但因加持周遍而无来去。
English
I am not certain, first do as promised. Without laziness or idleness, practice without hesitation, the great self-nature is naturally accomplished. Thirty-six days, or twelve, fourteen, sixteen days, accomplish the vow of the sovereign lineage. At that time, within sixteen days, increase and abide in hundreds and thousands. Attain Buddhahood without abandoning the body, enter nirvana in the visible dharma, the five bodies will be naturally and completely accomplished. The essence of the Glorious Secret Essence Tantra, the fifth of the stages of the Samadhi of Differentiating Appearances. Then, the final abiding will be explained. In the mandala of complete wisdom, through the union of the five stages, the five self-born bodies are naturally accomplished. Wonderful, miraculous, and marvelous dharmas, do not come from elsewhere, but are the wisdom that relies on skillful means, arising in such a state. Abiding in self-awareness, not made by anyone, but self-arisen, with the wisdom of the great self-arisen, completely merges into suchness without remainder. It is neither union nor non-union, dissolving into the state of non-duality. There is no characteristic in itself, it is the suchness of the wisdom realm. By the self-appearance as the mudra of skillful means, all terms are the essence of wisdom. Wisdom enjoys wisdom, self-appearing without obstruction. Although experiencing the taste according to the meaning of each, because it is not other than self-awareness, in the great bliss wisdom, there is no sign of grasping. Enjoying in a non-conceptual way, is the pure body of the undefiled lotus. All things past and not past, are self-aware wisdom bodhicitta. Because it is not duality of appearance and emptiness, the wisdom mandala is naturally accomplished. Self-awareness is inconceivable, appearing as anything, according to the capacity of those to be tamed, it is beyond words. Bodhicitta is naturally accomplished, it is self-appearing. Indicated by way of gathering and scattering. All dharmas of the mind free from elaboration, are the lord himself by pervading equally, the fruit is naturally accomplished, endowed with blessings, appearing everywhere like ocean waves. Because of inconceivable natural accomplishment, in all buddha-fields and all beings, from Vajradhara to plants and trees, although appearing as bodies corresponding to each, emptiness has no substance and no action. Appearing everything like the moon in water, but because blessings pervade, there is no coming and going.
Chinese
执金刚之身即是，一切佛陀之总体。 显现与空性无二别，数量大小及边中，无人能于此中作意。 如虚空般无边际，光芒手印及座等，离诸庄严故无二。 寂怒等二身圆满，任运成就故显现一切。 次第亦以无次第之方式，乃为所化众生之意乐所区分。 于三时中亦不变异故，称为常恒大金刚身。 超越二谛之边际，以实有之故仅是名言。 一切皆如词语随声音而安住，其即是无生之心性故。 自性不可言说虽是实义，然以音声任运成就于心中故。 纵不以一语宣说，然于解脱与未解脱一切众生，皆如所愿般清晰显现。 是故言说即无言说，所有应调伏之众生。 皆不异于如是性，何者若已成如是性。 三时痛苦不杂染，纵然仅是错乱念头之显现。 亦以自显现之方式，于无觉中，如幻化般清晰宣说。 因此，已逝与未逝之法，乃自证菩提心之体性故。 前后丝毫亦不存在，以体性不杂、全然圆满故。 圆满正觉者由证悟而知，一切各自显现之法。 亦真实汇集于自证之王中，自证即是一切。 一切行境皆是自证故，自显现以智慧之体性而空。 于离诸边之自证中，如未生义显现之镜。 以一切皆成我之故，二种名言自然空寂。 体性不可思议虽是心之显现，然以是心之故无有各自之对境。 于自性清净之智慧中，能作所作之对境完全不转变。 离能取所取之智慧，虽说为五根本，然言说之体性是有是无。 无体性而各自显现，其即是一切遍知。 体性无二不可作意，以无有住处故周遍一切。 十方显现声响不可思议，皆不异于自证而生起。 以功德珍宝之庄严，及智慧之饰物所庄严，刹土之功德
English
The very body of the Vajra Holder is the embodiment of all Buddhas. Since appearance and emptiness are not two, even number, size, end, and center, No one can focus on this. Like the sky, it is without boundaries. Light rays, mudras, seats, and so on, are without adornment, hence not dual. Peaceful and wrathful, the two bodies are complete, spontaneously accomplished, thus appearing in every way. The order is also in a way that is without order, distinguished by the thoughts of those to be tamed. Since it does not change in the three times, it is said to be the great eternal Vajra body. Transcending the extremes of the two truths, it is merely a name and word because of its substantiality. Everything abides like sound with words, since it is the unborn mind itself. Although its nature is inexpressible and meaningful, since sounds are spontaneously accomplished in the mind, Even if a single word is not spoken, it appears clearly as desired to all, liberated and unliberated. Therefore, speaking is non-speaking, all beings to be tamed. Since they are no different from suchness, whoever has become suchness. Since the suffering of the three times is unmixed, even the appearance of a continuous stream of wrong thoughts, Is clearly proclaimed as illusory, without realization in the manner of self-appearance. Therefore, past and un-past dharmas, are the essence of self-awareness, Bodhicitta. Since there is not the slightest bit of before and after, with characteristics unmixed and completely perfect, The fully enlightened Buddhas know from direct perception, all individually appearing phenomena. Also truly gather in the king of self-awareness, self-awareness is everything. Since all fields of activity are self-awareness, self-appearance is empty in the nature of wisdom. In self-awareness, which is free from all extremes, like a mirror in which un-born meanings appear. Since everything has become me, both terms are naturally empty. Although characteristics are inconceivable, they are mental appearances, but because they are mind, there is no separate object. In the wisdom of naturally pure self-nature, the object of action and agent does not change at all. The wisdom free from grasping and being grasped, although said to be five roots, Whether the characteristic of speech exists or not, it appears separately without characteristics. That itself is all-knowing, the characteristic is non-dual and cannot be focused on. Since there is no abiding, it pervades everything, the ten directions appear, sounds are inconceivable. They arise from self-awareness itself, not different, adorned with the splendor of precious qualities, And adorned with the ornaments of wisdom, the qualities of the field.
Chinese
不可思议。十方四时田地耕耘，宽广无量不可测。如来顶髻般的名号，因智慧之因所成，不可称此为一。无漏功德自然成就，无论如何看都显现于彼处，不是造作之法，一切皆为自明所掌控，要空还是不空？一切皆为无别之状态，无分别念而显现一切。他人无法夺取之菩提宝藏是珍宝。以一切智智，无作而行四种事业。虽如幻术般嬉戏，却无能作所作之目标。已逝与未逝不可思议，无余皆为心故无能取所取。离能取所取之智慧，是如来众之所处。与所处和本体无别，彼即是觉性自显现，种种相状而嬉戏。一切智虽不可思议，然自明融入于如是性。彼一切不杂而显现，行境不可夺取不可言说。以无二悲心之力量，于六道时处平等安住。自性之外无他，故说四时平等性。如是等等相状功德之数量，三千世界一与一切之，头身口舌一俱全，虽说穷尽劫末，然彼等终究不会舍弃。相状愚昧简而言之，所应成办无余显现，超越一切行为思虑学修。因一切不舍之自性，虽明然舍弃一切概念。以无二大悲心，任何作为皆无阻碍。身语手印无论显现何者，因自性圆满故无来去。母等一切安乐虽显现，然不执着于自身之体性，故从一切边解脱。因三界大自在之自性，播种于一切有情之心。因未触及地等执着之边，是唯一极大的天尊。与如是性无别故，于此无有行境。吉祥秘密藏续，从彼性之确定中摄集。不可思议自然成就之三摩地次第，即第六品。愿吉祥圆满！