Chinese
幻化网的道，那唯一是确定的。比玛拉。 幻化网的道，那唯一是确定的。比玛拉。 幻化网的道，那唯一被确定地汇集。顶礼薄伽梵金刚心！出自幻化网的殊胜续部。 为了最终习惯于见到五种殊胜劫、殊胜灌顶，五种圣地， 因此应宣说三种特征。知入特征，财富之陀罗尼， 果实成熟之因和缘，具能力者，易变的如来种姓， 作为支分生起之基础而安立。宣说修持瑜伽续部， 根于境显现的一切，境并非存在， 乃是阿赖耶识本身。显现为各种事物。 最初者的四种常中，彼寻觅和增长次第， 以及三种确定和最初之时，各自了悟之因，听闻经论的， 殊胜灌顶，依赖于以词为境。以一半作为因，思考之初时， 经论中著名的五种理。先前发生、随后等等，以及自身， 不相同、相同的理。因此，在自共相境上， 善知识、主尊，此次第流逝。最初者以欲和习气为因， 智慧眼殊胜，自证本身。从最初就与五种智慧相同。 珍爱之语等一同希求。从那些门中寻觅， 周遍游走，希求愿望。因此，能取所取行境边， 有无未在教典中指示。寻觅则不积聚三种过失。 不舍弃那些，在分离中寻觅。然而，二者圆满，二者无有之义， 因为一切是，任何也不是。离边、具边，超离思说。 断除一切知之义十五种。心与法自性无别故， 八六逝者，殊胜智慧。胜者说，那确定是。 彼时，在摇动、希求进入的状态中，以自性相关故，从基础本身， 进入此处，适合作为确定的意义。有些从共同道中， 以缘和因进入此处，确定要学习。有些从八识中相续， 从如劫田的微尘数，以修习共同殊胜道而相遇。 在做到共同地边之时，以真实身语意十五种， 以加持祈求，以信愿显现。轮
English
The path of the illusion net, that alone is certain. Bimala. The path of the illusion net, that alone is certain. Bimala. The path of the illusion net, that alone is definitively gathered. Homage to the Bhagavan Vajra Heart! From the supreme tantra of the illusion net. In order to ultimately become accustomed to seeing the five supreme aeons, supreme empowerments, and five sacred places, Therefore, three characteristics should be spoken. The characteristic of knowing entry, the dharani of wealth, The cause and condition for the ripening of fruit, the capable one, the easily changing Tathagata lineage, Established as the basis for the arising of limbs. Explaining the tantra of practice yoga, All that appears as sense objects, the objects are not existent, But rather the Alaya-consciousness itself. Appears as various things. In the four constants of the first one, that searching and the gradual increase, As well as the three certainties and the time of the beginning, the cause of individually understanding, The supreme empowerment of hearing the scriptures, relying on making words the object. With half as the cause, at the beginning of contemplation, The five reasons famous from the scriptures. Previously occurred, subsequently, etc., and oneself, Dissimilar, similar reasons. Therefore, on the object of self and general characteristics, The spiritual friend, the lord, this order flows. The first one with desire and habitual tendencies as the cause, The wisdom eye is supreme, self-awareness itself. From the beginning, it is equal to the five wisdoms. Cherished speech, etc., are desired together. Searching from those doors, Universally wandering, making wishes and aspirations. Therefore, the boundary of the object of grasping and the grasped, Existence and non-existence are not indicated in the scriptures. Searching does not accumulate three faults. Not abandoning those, searching in separation. However, the meaning of two complete, two without, Because everything is, and nothing is. Free from sides, possessing sides, beyond thought and expression. Cutting off the fifteen meanings of knowing all. Because mind and phenomena are primordially inseparable, The eight-six gone ones, supreme wisdom. The Victorious Ones say that is certainly. At that time, in the state of moving and aspiring to enter, because of being related by nature, from the basis itself, Entering here, it is suitable as a certain meaning. Some from the common paths, By condition and cause entering here, it is certain to learn. Some continue from the eight consciousnesses, From as many particles as aeon-fields, meeting by practicing the common supreme path. When the common ground has been made, with the fifteen of true body, speech, and mind, With blessings, praying, with faith and aspiration appearing. Wheel
Chinese
地界亦是定。最终之时五语者，示现往昔之道当知。随后趋入求知时，由意乐各异力所致，善逝身语五种表诠，各别适应示教降临。三劫之中勤修习，甚深隐秘闻持堪忍，法身语之如是理，于不可说义中示降临。如若圆满报身语，以意与表示决定。如若化身之语，以言词语句安处之。显现菩提之语如是，以觉性加持而决定。如若金刚身之语，于无二离边义中降临。有者如自性语，显有见闻自性之降临。隐秘身之语，以观察方便而降临。有者如往昔示教，如是胜义谛决定之语。自因缘相之理，以及隐意结合之理，引导与传承之理，于各自心意中决定，且于所察境中完全破析，彼等转为业之理。因此，于理安住胜者位，无有不转为理者。于此稍作词之自在，于事物稳固而增不增。无降临之示现亦是彼，为作所见故而有必要，且成各自分别之境。寻求之时必要故如是定。于此一者共同殊胜，共同名声四种等，不共同者二种相，词义相符而降临，及由理义词不符，而作决定也。初者于名言作决定，如是真如降临等同觉，真谛自性无二等。二者非任何，是任何与成不成，彼等义欲皆非有，以外是以外成以外不成，以外说理等，不相同者观待因自体故，彼等定转为理。彼亦于此时依于彼，彼彼境与觉知，以及已逝轮回清扫，无则不生之理，彼不成故彼还灭，显现自显大方便，显现
English
The earth realm is also certain. At the final time, the five speakers, should know the path of past appearances. When seeking knowledge to follow, due to the power of different inclinations, the Sugata's body and speech, five expressions, descend teachings appropriately for each. Through practice in three kalpas, with profound secret hearing and endurance attained, the Dharmakaya's speech, in accordance with its nature, descends showing inexpressible meaning. Like the speech of the Sambhogakaya, it is determined by intention and symbols. Like the speech of the Nirmanakaya, expression is placed in words. The speech of Abhisambodhi is thus, determined by the blessing of awareness. Like the speech of the Vajrakaya, it descends in the meaning of non-duality and freedom from extremes. Some, like the speech of essence itself, descend as the very seeing and hearing of existence. Like the speech of the secret body, it descends through the method of discernment. Some, like the teachings of the past, are the words that ascertain the ultimate meaning as they are. The reason of self-cause characteristics, and the reason of hidden meaning combination, and the reason of guidance and lineage, are determined in each mind, and completely break down the object of examination, those become the reason of action. Therefore, in the place where reason dwells powerfully, there is nothing that does not turn into reason. From that, for a while, in the power of words, it is stable in things and increases or does not increase. Showing without descending is also that, it is necessary because it makes seeing possible, and it becomes the object of individual discernment. It is certain that it is necessary when searching. Here, one is the supreme commonality, common fame, four kinds, etc., uncommon, two kinds of aspects, descending with word and meaning in agreement, and because reason and meaning of words do not agree, it makes determination. The first is to make a determination on terminology, likewise, suchness descends, equal understanding, truth, self, non-duality, and so on. The second is not anything, is anything and accomplished or not accomplished, those and other meanings desired are not anything, because it is outside, because it is accomplished, because it is not accomplished, because it is said outside, reasons, etc., those that are not the same, because of the cause of the self, those are certain to turn into reason. That also depends on that at this time, that, that object and knowledge, and the past cycle of cleaning, the way that it does not arise if it is not there, because that is not accomplished, that reverses, appearance, self-appearance, great method, appearance.
Chinese
非成之智慧，中间心识彻底灭尽，五四二等先后增，道数增亦于此知，时时自性无有疑，其末四末具坚固，法界与觉性无二别，如是真如金刚智，离能取所取之自明，于彼显现无缘相，菩提心之诸显现，极难思议深奥故，非缘无缘无所缘，心性彼者为何如，菩提彼者即是心，心与菩提无分别，有情无余诸一切，三时诸法诸一切，一切无余法总集，心与菩提自性中，宽广浩瀚任运成，外内器情本清净，清净证悟亦法界，此乃金刚平等性，所谓菩提心者乃，何处未来何处去，无证唯是自明性，佛陀有情住于心。 何为平等之义耶？平等自性亦非是，平等与分别二者无，一切任运而成就，如幻如梦知其理，二者皆融自明性，诸法无余诸一切，自性本净之缘故，不由谁作自然明，如莲不染之清净，具智者之行境中，不共一切彼非是，如来之行境彼者，士夫慧力极能悟，一切无余一体性，无见与见之所作，智慧明灯燃起时，十方刹土皆能见，一切无余义显现，离于言诠之表示，声亦非是义之体，义亦非离于声音，声与词句之宣说，乃是真实义之精髓，名句音声不依赖，以智深解其中义，胜成就之精要者，初时了义终不舍，如摩羯罗之手印，虽经数生亦不坏，如管家路尽之四想，此修行之族有四持，初慧所说有三种，中间因缘果二者，中
English
The wisdom that is not accomplished, In between, the mind and consciousness are completely exhausted. Five, four, two, etc., increase one after another. Know here also the increase in the number of paths. At times, there is no doubt about its nature. At its end, the four ends possess firmness, In the absence of duality between space and awareness, Thus, Vajra knows the suchness. The self-awareness free from grasping and being grasped, Appears there in the manner of being without object. All appearances of the Bodhi mind, Are extremely difficult to contemplate and profound. Not object, non-object, without object. What is the nature of the mind like? That Bodhi is the mind. Since there is no difference between mind and Bodhi, All sentient beings without exception, All phenomena of the three times, All phenomena without exception. Mind and Bodhi are in the nature of. Expansive, vast, and spontaneously accomplished, The outer and inner realms are pure from the beginning. Purity and realization are also the nature of space. This is the Vajra equality. What is called the Bodhi mind, From where it has not come, where it has not gone. Only self-awareness without realization. The Buddhas and sentient beings reside in the mind. What is the meaning of equality? Equality is not any nature. Neither equality nor concept exists. Everything is spontaneously accomplished, Knowing the way of illusion and mirage, Both are combined into self-awareness. All phenomena without exception, By nature, they are pure from the beginning, Not made by anyone, naturally clear. Like an unattached lotus, In the realm of activity of the wise, It is not common to all. That realm of activity of the Tathagatas, Is realized by the best of men's intellectual abilities. All without exception in one state, Without seeing and being seen, When the lamp of wisdom is lit, All the realms of the ten directions are seen. All without exception, meaning arises, Apart from being expressed by words. Sound itself is not the substance of meaning. Meaning itself is not apart from sound. The expression of sound and words, Extracts the essence of true meaning. Without relying on names, words, and sounds, Try to understand the depths with intelligence. The essence of supreme accomplishment, Initially understanding the meaning, never abandoning the end. Like the crocodile's hand seal, Though counted as birth, it does not change spontaneously. Like the four thoughts of the end of the path of the steward, This lineage of practice has four holders. The first wisdom mentioned has three, In between, cause, boundary, and result have two, Middle
Chinese
无有结合智慧次第。 三边周遍无动摇， 须识究竟智慧次第。 不视自身于识流得熟， 于他处求售愚昧之有情， 示亦不闻指亦不见故， 于自于他寻觅不成佛。 不摇摆之陈设守护而享用， 事业住力次第义希求。 系缚重演三摩地坛城与， 誓句事业作用和， 供养灌顶与成办和， 手印真言之见解等， 非仅智慧供养之词句。 是故此道见差别， 于大明点之自性中， 修习三种一时圆满。 其性不作无动摇故， 其乃如是性之界。 其性普明智慧故， 其乃周遍显现之性。 果之诸法皆实有故， 其乃具足因之次第。 自智菩提坛城与， 一切皆能通达而住。 离能取所取之智慧乃， 如来一切之所住。 宫殿与坛城与， 忿怒众集散众多和， 心之大幻化。 誓句誓句名为， 非于他处而有， 自之见解乃誓句。 律仪十三种与， 共同誓句无边际， 于大明点性中明现。 以无作之方式， 于一切无碍而行。 四业与唯一亦， 于大明点性中明现。 执着事物摧毁摄自权， 七增二苦二寂见。 行持二种亦， 于大明点性决定故， 不住于一而行于一切。 行持与不行持， 供养之庄严与受用皆， 作与非作二者中彼亦， 觉性菩提大心乃， 汇集于大幻化性中。 于大自体之智慧中， 不求五灌一时圆满。 所得能得已得者， 为种姓故非从他得。 无成办无舍弃法性中， 无去无来如是性。 于一切无二之中， 成办与能成办岂有耶？ 譬如幻化之幻变， 于义中寻觅亦徒劳。