Chinese
变成了奇妙的事。结集者向金刚意普贤菩萨和眷属们请示道：“下面将要出现的意义是这样的。” 唉玛喔，这是奇妙的词语。唉玛喔金刚普贤，是指化现为导师，导师自己就是结集者，眷属们也领悟到这一点，因此称他为普贤。奇妙啊，向您敬礼顶礼，意思是：与导师无二无别是奇妙的，我们眷属也向您敬礼。唉玛，秘密真言太神奇了，意思是：秘密的真言就是密咒，也就是真正的智慧。唉玛喔，导师的奇迹太大了，意思是：因为产生怀疑的想法而感到奇妙。唉玛喔，没有咒语不能调伏的，意思是：作为五种烦恼的对治。这是奇妙和神奇的。意思是说，上面导师所做的事情非常奇妙。眷属们向结集者请示。之后，为了说明结集者向眷属中的菩萨说明产生怀疑的原因，说了“金刚意所说”等等。种姓之子，你们听着，意思是：过去集会中真正具有菩提心种姓的儿子们，听着，这是劝告的话语。谁对这个秘密乘有信心，那个人，意思是：对于这个无上的秘密乘，任何一个瑜伽士，只要有信心进入，那么瑜伽士没有什么不能做的。没有什么不能成就，意思是：进入这个秘密金刚乘的瑜伽士，应该做下面这些事情。这也是通过隐晦的语言来说明的，为了说明究竟的真理。总是致力于杀戮等等。那是怎么做的呢？总是致力于杀戮，意思是：自己的心中有八条脉的精华存在。那就是语法的脉。一条是智慧的脉。三条是自续的脉。一条是功德的脉。就这样有八条细微的脉。在法的脉中，有一个黄色的光存在。形状是什么样的呢？是圆形的。
English
It became wonderful. The compiler asked Vajra Mind Samantabhadra and the retinue, saying, "The meaning that will appear below is like this." Emaho is a word of wonder. Emaho Vajra Samantabhadra refers to the one who manifested as the teacher, and the teacher himself is the compiler, and the retinue also realized this, therefore he is called Samantabhadra. Wonderful, I salute and prostrate to you, meaning: being inseparable from the teacher is wonderful, and we, the retinue, also salute you. Ema, the secret mantra is too amazing, meaning: the secret mantra is the mantra, which is true wisdom. Emaho, the teacher's miracles are too great, meaning: it is wonderful because of the arising of doubt. Emaho, there is no mantra that cannot subdue, meaning: acting as the antidote to the five afflictions. This is wonderful and amazing. It means that what the teacher did above is very wonderful. The retinue asked the compiler. After that, in order to explain the reason why the compiler explained to the bodhisattvas in the retinue the reason for the arising of doubt, he said, "What Vajra Mind said," and so on. Son of the lineage, listen, meaning: sons of the lineage who truly have the seed of bodhicitta in the past assembly, listen, this is a word of encouragement. Whoever has faith in this secret vehicle, that person, meaning: for this supreme secret vehicle, any yogi, as long as they enter with faith, then there is nothing that the yogi cannot do. There is nothing that cannot be accomplished, meaning: the yogi who enters this secret Vajra vehicle should do these things below. This is also explained through obscure language, in order to explain the ultimate truth. Always striving for killing, and so on. How is that done? Always striving for killing, meaning: in one's own heart, there are eight essences of channels. That is the channel of grammar. One is the channel of wisdom. Three are the channels of self-continuum. One is the channel of merit. Thus, there are eight subtle channels. In the channel of dharma, there is a yellow light. What is the shape? It is round.
Chinese
其状态就像银液倾注于酥油中一样。心髓是嗡（藏文：ༀ་，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。种子字是苏和德（藏文：སུ་དང་ཏྲི，梵文天城体：，梵文罗马拟音：su和tri，汉语字面意思：苏和德）。这三者的颜色像丝绸帐篷一样。在智慧脉处，存在着一道蓝色的光芒。形状如何呢？像绳索或盘绕的蛇一样。其状态就像丝线穿过玛瑙珠子一样。心髓是吽（藏文：ཧཱུྃ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。种子字是阿和内（藏文：ཨ་དང་ནྲི，梵文天城体：अ和，梵文罗马拟音：a和ṇri，汉语字面意思：阿和内）。在自性脉处，存在着一道红色的光芒。形状像红色的弯月。其状态就像夏天的水面上出现蜃景，或者灰色的草地上凝结露珠一样。颜色就像铜液中混入了黄铜一样。心髓是阿的种子字内、布热和杜（藏文：ཨའི་ས་བོན་ནྲི་པྲེ་དང་དུ，梵文天城体：अ，梵文罗马拟音：a的种子字ṇri pre和du，汉语字面意思：阿的种子字内、布热和杜）。未证悟时，它是轮回的因，即阿和内等。证悟时，它是智慧，即嗡等。那么，它是如何维系的呢？在黄色的光芒中，存在着阿赖耶识；在蓝色的光芒中，存在着意识的识；在红色的光芒中，存在着烦恼的字。在红黑色中，存在着五根识。其中，作为转生为天人和人类的因，是由意识的识所造作的，即阿和内等。作为转生为非天和旁生的因，是由阿赖耶识所造作的，即种子字苏和德等。作为转生为饿鬼和地狱的因，是由五根识和烦恼意所造作的，即布热和杜等。如此存在的方式，是六道众生本自具有的。像这样，八条细脉也像绳索一样相互交织。在这八拃的中心，有一条脉的精华中的精华，像丝线一样，形状像绳索的结。它的粗细就像将十根马尾毛分开一样，像白色的丝线。呼吸的精华像金沙矿中升腾的蒸汽一样在其中流动。呼吸的精华中存在着各种各样的颜色。在其中心，安住着菩提心，如大明点。这像什么呢？就像将珍贵的宝石卡卡鲁鸟放入金液的容器中一样。颜色就像日出时的太阳一样。ེ་是法界。根之精華的最精華，如白絲線般，從原始以來就作為蘊的所依，因此，由生的精華顯現為天尊，祈請為明妃佛眼佛母。那是大空性的智慧，一切界轉化為清淨法界之自性，作為無有轉化的所依。如白絲線般的那裡，如血之精華般存在，從原始以來就使蘊搖擺不定，由生的光彩顯現如水。明妃嘛嘛枳的本性是平等性智，一切都匯集於無所作為的法界中。在那裡，氣息的精華，如藏於地下的薑黃般的蒸氣般存在，從原始以來就作為蘊輕盈且動搖之因，因此，由生顯現為風。那是成所作智，因為對一切事物都動搖。菩提心既有方便與智慧的平衡，也在三界中。因為明點匯集了阿等字母，並將菩提心視為明點的本質，所以會產生如虛空自性的佛陀智慧，並斷絕六道輪迴。那又是如何斷絕的呢？當明點成為可用的菩提心，並轉化為光芒四射的本質時，阿字的上方和下方存在蘇和德里，吽字的上方和下方存在阿和尼，阿字的下方存在兩個普瑞度，光芒四射。明點沒有自性地融入並消失，明點也沒有自性地融入如白絲線般的十根馬尾毛的剖析中，僅僅停留在如硃砂紅般的精華中，從而產生大樂。那又因光芒四射而使氣息的精華，如藏於地下金子般的蒸氣般存在，在大樂中搖動並燃燒。在那之下燃燒，在那裡，熱能的精華，如鏡子放在太陽下的熱氣般存在，從無始以來就作為使蘊成熟的自性，由生顯現如火的自性，即五種顏色的光芒。那是妙觀察智，是覺悟一切皆為大樂法界的明燈。在那光芒的中心，有無文字的大明點的菩提心
English
Its state is like silver liquid pouring into clarified butter. The essence is Om (藏文：ༀ་，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡). The seed syllables are Su and Tri (藏文：སུ་དང་ཏྲི，梵文天城体：，梵文罗马拟音：su and tri，汉语字面意思：苏和德). The color of these three is like a silk tent. In the wisdom channel, there is a blue light. What is its shape like? Like a rope or a coiled snake. Its state is like a silk thread strung with agate beads. The essence is Hum (藏文：ཧཱུྃ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽). The seed syllables are A and Nri (藏文：ཨ་དང་ནྲི，梵文天城体：अ和，梵文罗马拟音：a and ṇri，汉语字面意思：阿和内). In the self-nature channel, there is a red light. Its shape is like a red crescent moon. Its state is like a mirage on summer water, or dew forming on gray grass. The color is like molten copper mixed with brass. The essence is the seed syllable of A, Nri, Pre, and Du (藏文：ཨའི་ས་བོན་ནྲི་པྲེ་དང་དུ，梵文天城体：अ，梵文罗马拟音：a's seed syllable ṇri pre and du，汉语字面意思：阿的种子字内、布热和杜). When not realized, it is the cause of samsara, namely A and Nri, etc. When realized, it is wisdom, namely Om, etc. So, how is it sustained? In the yellow light, there is the alaya consciousness; in the blue light, there is the consciousness of mind; in the red light, there are the letters of affliction. In the red-black, there are the five sense consciousnesses. Among them, the cause of being born as gods and humans is created by the consciousness of mind, namely A and Nri, etc. The cause of being born as asuras and animals is created by the alaya consciousness, namely the seed syllables Su and Tri, etc. The cause of being born as pretas and hell beings is created by the five sense consciousnesses and the afflicted mind, namely Pre and Du, etc. This way of existing is inherent in sentient beings of the six realms. Like this, the eight subtle channels are also intertwined like ropes. In the center of these eight spans, there is the essence of the channels' essence, like a silk thread, with a shape like a knot in a rope. Its thickness is like separating ten horse tail hairs, like a white silk thread. The essence of breath flows through it like the steam rising from a gold mine. Various colors reside in the essence of breath. In its center, the bodhicitta resides as a great bindu. What is this like? Like placing a precious gem, the Kekeru bird, inside a container of molten gold. The color is like the center of the rising sun.
English
E is the Dharmadhatu. The very essence of the root essence, like a white silk thread, has been the basis of the skandhas from the very beginning, so the essence of arising appears as a deity, and is invoked as the consort Buddha Eye. That is the wisdom of great emptiness, the basis of all realms transforming into the nature of the pure Dharmadhatu without transformation. Like a white silk thread, there resides the essence of blood, and from the beginning, it makes the skandhas sway, and the essence of arising appears like water. The nature of the consort Mamaki is the wisdom of equality, and everything is gathered into a realm of non-action. There, the essence of breath, like a vapor hidden underground like turmeric, exists, and from the beginning, it acts as the cause of the skandhas being light and moving, so arising appears as wind. That is the wisdom of accomplishment, because it moves in all things. Bodhicitta has both the balance of skillful means and wisdom, and it also exists in the three realms. Because the bindu gathers the letters such as A, and considers bodhicitta to be the essence of the bindu, the Buddha's wisdom, like the nature of space, arises and cuts off the cycle of the six realms. How is that cut off? When the bindu becomes a usable bodhicitta and transforms into a radiant essence, A's upper and lower parts are occupied by Su and Tri, Hum's upper and lower parts are occupied by A and Nri, and A's lower part is occupied by two Predu, blazing with light. The bindu dissolves and disappears without self-nature, and the bindu also dissolves without self-nature into the analysis of ten horse tail hairs like a white silk thread, and remains only in the essence like vermilion red, thereby creating great bliss. That also causes the essence of breath, like a vapor hidden underground like gold, to move and burn in great bliss because it is blazing with light. Burning under that, there, the essence of heat, like the heat of a mirror placed in the sun, exists, and from the beginning, it is the nature of maturing the skandhas, and the nature of arising appears like fire, which is the five colors of light. That is discriminating awareness wisdom, the lamp of realizing that everything is the realm of great bliss. In the center of that light is the bodhicitta of the great bindu without letters.
Chinese
安住于彼乃是大清净。从其原始，作为使蕴清晰之所依，生起之清净即是脉孔等，以及如虚空般显现者。那是广大遍布之智慧母普贤佛母之显现，经由在一切皆为清净法界中显现之门径而开启机会。如是，明点如炼金，乃是智慧，一切佛母之体性。于其中置入如珍宝kīkīru者，乃是方便之王，即普贤王佛母等诸佛父。那是如镜之智慧，菩提心，此大明点具有如镜之智慧，见乃是以不见之方式见。彼之佛父为何，即是佛母，佛母为何，即是佛父，于光蕴中见无有差别。大清净之明点本身亦已无自性，从本以来任运成就，显现为虚空之形相，彼即是大明点菩提心，名为法性身。如是转变之状态，即是断除六道众生之根。于彼常住三摩地，即是“恒常勤奋于善”之意。不予取与非梵行，即是说，菩提心是不予而如实取者，如实之义，应时时修习。妄语与恶语，即是说，亦应说妄语，如是宣说不可言说之义，即是说妄语。何为恶语，即是因无有分别之识而说恶语。其后开示食五甘露，所谓食物为肉，以及大小便，脓血温热饮用等，即是说大肉，大便即是大粪，小便即是尿液，脓即是菩提心，血即是红莲花，即是作为五甘露之体性而食用饮用。“一切恶食恶行，以此能成办秘密”，即是说，食用修习五甘露，便能成办此秘密之义，即是三昧耶。父与叔伯祖父，子与兄弟及侄子们，即是说，父亲即是贪欲。
English
Remaining in that is great purity. From its origin, as the support that makes the aggregates clear, the purity of the elements is the channels and pores, and what appears like the sky. That is the manifestation of the all-pervading wisdom mother Samantabhadrī, opening opportunities through the door of appearing in the realm of all that is truly pure. Thus, the thigle like molten gold is wisdom, the essence of all mothers. Like inserting a jewel kīkīru into it, is the king of means, namely the fathers such as Samantabhadra. That is mirror-like wisdom, bodhicitta, this great thigle has mirror-like wisdom, seeing is seeing in the manner of not seeing. Whoever is its father is the mother, and whoever is the mother is the father, and in that mass of light, difference is not seen. The thigle of great purity itself has also become without inherent existence, spontaneously accomplished from the beginning, appearing as the form of the sky, that itself is the great thigle bodhicitta, called the dharmata body. The state of being thus transformed is called cutting off the root of sentient beings of the six realms. Always abiding in that samadhi is what is said as "always striving for merit." Taking what is not given and unchaste conduct means that bodhicitta is the one who truly takes what is not given. The meaning of truth should be practiced at all times. Lying and speaking harsh words means that one should also lie, and explaining the meaning that is beyond expression is lying. What is harsh speech? It is speaking harsh words because there is no discriminating consciousness. Then, it is shown to eat the five ambrosias, that is, to eat meat as food, and to drink warm excrement, urine, pus, and blood, which means great meat, excrement means feces, urine means urine, pus means bodhicitta, blood means red lotus, that is, eating and drinking as the essence of the five ambrosias. "Through all bad food and bad deeds, this secret will be accomplished." That is, by eating and practicing the five ambrosias, this secret meaning will be accomplished, that is, samaya. Father, uncle, grandfather, son, brother, and nephews, that is, father is desire.