English
Therefore, the letters are also an arrangement of the Dharma. These are the seven categories of names, the meaning of the top. Under the control of the eight sutras showing the origin, this uncommon meaning also appears in twelve instances, so in order to complete the action, it is also called showing the origin. That is, even though seventy-five chapters showing the twelve ways of origin are shown as stated, it should be understood and entered through the order of causes and the simultaneity of results. It does not appear from the suchness of things themselves, and the eight differences of those names are summarized into seven to show, and the wise call it the wisdom of understanding its meaning. Combined with the meaning of greatness, the seven greatnesses that surpass other teachings are also differences of suchness. That is, the pinnacle of the vehicle, the king of all tantras, the root of all instructions, the general commentary of all scriptures, the summary of all meanings, the mirror of all dharmas, the source of all teachings. How is it? The secret wisdom of all Tathagatas, because it is the depth of the Buddha's intention, is gradually advanced, so it is the pinnacle of the vehicle. The essence of meaning, suchness, is the root of the instructions. The Vajra-arranged tantra, because it is the complete nature of the difference of wisdom, is the king. Through the accomplished yoga scriptures, the completeness is determined, and the teachings are all gathered in this complete meaning, so it can cut off, and the secret mantra practitioners can truly see the unseen, and all transmissions are completely and naturally accomplished, so it appears from it. Before the three meanings of existence, in the way of telling the seven greatnesses, the first and second names are the names of the instructions. The fourth and fifth are the names of the scriptures. The third and sixth are the Abhisamaya of the Mahayana, and the seventh is the category of Dharma, shown as the name of the arrangement tantra. The order of its inner meaning is also not contradictory. The so-called "first chapter" means that in the chapter of meaning and the chapter of words, here mainly the words are emphasized, and three hundred shlokas are one chapter. Thus, the first of the numbers is shown. The compiler Vajrapani, in order to offer to the master of the lineage of the teacher, the Blessed One...
Chinese
礼敬于彻底解脱的，大悲之王，巴瓦·卓杰（藏文：པལ་སྒྲོལ་བྱེད་，梵文天城体：Pala Taraka，梵文罗马拟音：Pala Taraka，汉语字面意思：具光度母）！所谓的五圆满瑜伽之大智慧是：一切事业皆已成办，安住于一切之实相。由于行境自始清净，已摧伏烦恼之魔，无有痛苦之种子。因此，五蕴之魔，蕴之自性不显现。死主之魔，已脱离迁变的法性。中阴之魔，具有不缘断灭之语，其心性亦是善性。由于已达究竟解脱，实相难以言说，此乃大身法身。仅因此，我的光辉，以三乘教化三种所化众生，从四河流出而达究竟，故为“斯卓拉杰”（藏文：སྒྲོ་ལ་བྱེད་，梵文天城体：Srola Karta，梵文罗马拟音：Srola Karta，汉语字面意思：羽毛制造者）——即化身之自体。意为度脱，如是真如于三时中无有生灭，自然、明亮、澄澈，如实而行，大悲之波涛永不间断，安住于圆满王权之身，此乃大身报身之自体。如是彻底之自性，本来即与束缚分离，安住于殊胜方便之自性中，故无有阻碍，此乃自性身与秘密身，即五身圆满之自性，乃普贤王如来大黑汝嘎。其他方所、境域、他者，于此处皆已遮止。如是了知彼金刚手与补特伽罗无有离一离异之体性，乃是供养与顶礼之最胜。彼等下劣者以身语意而信奉，不会转入大乘之中，故不应信赖彼等。此外，于授记传承中，亦应供养以楞伽调伏之补特伽罗。如是供养本师后，为入于辩论，故云：“如是我闻一时”。此乃指近处，即教法，亦即此续本身。清晰地辩论，即是本师。于不同刹土与处所，诸本师将进行辩论。我所宣说之事物之自体，即是来源、论题之汇集者——金刚手。彼所听闻者，即身异体一之普贤王如来。以及十方之十方佛亦听闻之。
English
I prostrate to the glorious King of Compassion who liberates, the utterly liberated one! The great wisdom that has reached the culmination of the five yogas is this: All actions are completed, and it abides in the reality of all things. Because the field of activity is pure from the beginning, it has conquered the demons of affliction and has no seed of suffering. Therefore, the five demons of the aggregates, the essence of the aggregates, do not appear. The demon of death, the lord of death, is free from the nature of transmigration. The demon of the intermediate state, whose mind possesses the word of not aiming at annihilation, is also of a virtuous nature. Because it has reached ultimate liberation, the reality is difficult to explain, and this is the great Dharmakaya. For that very reason, my glory, with the three vehicles that tame the three types of beings to be tamed, leads to the culmination from the four rivers, hence it is 'Srola Karta' (Tibetan: སྒྲོ་ལ་བྱེད་, Sanskrit Devanagari: Srola Karta, Sanskrit Romanization: Srola Karta, literal meaning: Feather Maker) - the very self of the Nirmanakaya. The intention is to liberate, and thus the suchness is free from arising and ceasing in the three times. Naturally, brightly, clearly, acting as it is, the waves of great compassion are uninterrupted, and abiding in the body of the king who possesses complete dominion is the very self of the great Sambhogakaya. Such a completely pure essence, which is inherently free from bondage and abides in the essence of supreme means, is therefore unimpeded. This is the Svabhavikakaya and the secret Kaya, that is, the essence of the complete five Kayas, which is the great Samantabhadra Buddha Heruka. Other directions, realms, and others are here completely excluded. To know that Vajrapani and the individual are inseparable and non-dual is the supreme offering and prostration. Those inferior ones who profess devotion with body, speech, and mind will not transform into the Mahayana, so one should not rely on them. Furthermore, in the lineage of prophecies, one should also make offerings to the individual who is tamed by Lanka. Having thus made offerings to the teacher, in order to engage in debate, it is said: 'Thus I have heard at one time.' This refers to the near, that is, the doctrine, which is this very tantra. To debate clearly is the teacher. In different Buddha-fields and places, the teachers will engage in debate. The very essence of the things I have declared is the source, the compiler of the topics of discussion - Vajrapani himself. What he heard is the Samantabhadra who is one in essence but different in body. And the Buddhas of the ten directions also heard it.
Chinese
而且，对于四身，也分别以听闻四种方式听闻，即本体，也就是各自听闻的对象，即所诠释的内容。时间是十二缘起支的生命和四身所诠释的四时，也就是生命阶段的意义也是如此，这是经过讨论的。就预言传承而言，对导师的供养是：罗刹菩萨具慧方便的罗睺罗和十面罗刹，以大威力自在的秘密主，向宣讲者降伏烦恼者顶礼，在人间收集文字。楞伽的自在者所诠释的这个，金刚手在不同的刹土听闻自己的导师，对近处的人说，我从楞伽听闻的时间，也就是释迦牟尼佛逝世后二十八年时，收集者从楞伽清晰地听闻，这样写在文字中。为了共同诠释两种基础的本体，因此，从那以后，所有如来，这个词是 جمع，本质是部族之主第六者，也被称为大金刚持。另一种方式是，就预言传承而言，所有如来的薄伽梵就是秘密主金刚手，因为获得灌顶，手中拿着交叉法轮，因此被称为金刚持。如同从诠释意义者那里听闻的那样，对低劣的众生诠释的宣讲者，语狮子，以大腿伸展的自信，获得加持，在眷属中威严地转法轮，并且因为做出狮子嬉戏的姿势，因此被称为狮子。总的来说，教法的身体是，例如，在不可思议的佛土中等等。就来源的意义而言，处所是不可思议的刹土，导师是十方诸佛和五部等等。那么，如果众生的处所不同，如何安住调伏之身，所作的事业是说法，也就是使所化成熟，教法非常深奥，不可思议，没有边际和思议，是无限的，不可估量的，受到一切诸佛的赞叹，是意趣的究竟，是三时无离合的语言。那被压实了
English
Moreover, regarding the four bodies, they are also heard separately in the manner of hearing four ways, namely the essence, that is, the objects heard by each, that is, the content being explained. The time is the life of the twelve links of dependent origination and the four times explained by the four bodies, that is, the meaning of the life stage is also the same, this is what has been discussed. In terms of the prophecy lineage, the offering to the teacher is: the Rakshasa Bodhisattva endowed with wisdom and skillful means, Rahula, and the ten-faced Rakshasa, with the great powerful lord of power, the secret lord, prostrating to the expounder, the subduer of afflictions, collecting letters in the human realm. This that was taught by the lord of Lanka, Vajrapani, in different Buddha-fields, listened to his own teacher, saying to those nearby, the time when I heard from Lanka, that is, twenty-eight years after Shakyamuni Buddha passed away, the collector heard clearly from Lanka, this is written in the text. In order to commonly explain the essence of the two foundations, therefore, from then on, all the Tathagatas, this word is a جمع, the essence is the chief of the family, the sixth, is also called the Great Vajradhara. Another way is, in terms of the prophecy lineage, the Bhagavan of all the Tathagatas is the secret lord Vajrapani himself, because of obtaining empowerment, holding the crossed wheel in his hand, therefore he is called Vajradhara. As heard from the one who explains the meaning, the expounder who explains to inferior beings, the lion of speech, with the confidence of stretching his thighs, having obtained blessings, majestically turns the wheel in the retinue, and because he makes the posture of a lion's play, therefore he is called a lion. In general, the body of the teaching is, for example, in the inconceivable Buddha-fields and so on. In terms of the meaning of the source, the place is the inconceivable Buddha-field, the teacher is the Buddhas of the ten directions and the five families and so on. Then, if the abodes of sentient beings are different, how does the body of taming abide, the activity performed is teaching the Dharma, that is, causing those to be tamed to mature, the teaching is very profound, inconceivable, without limit and thought, is infinite, immeasurable, praised by all the Buddhas, is the ultimate of intention, is the speech of the three times without separation. That which is compacted
Chinese
一切无杂染且圆满自明，不可言说且非行境，虽可显示功德所立之相，然无自性，远离一切垢染。所有无量之法，其真如自性皆是未作、如是、无欺。此教法能清晰地显示二谛之基、法身和三圆满道之瑜伽，此外别无他法。彼处结集者金刚手，恭敬地听闻各方刹土之胜者，并为下劣有情无误地宣说，亦是宣说者。彼自身向眷属开示在不同刹土宣说之方式，即如此处所示。如是，应将开端、加持、授记二者共同宣说之法，亦可依此比附。为从各方刹土广为宣说之故，如“不动佛之现喜刹土”等，不动佛即是导师本身。刹土即是住所与所化二者，即处所与所调伏者。若问为何唯独宣说现喜刹土？答：因胜者不动佛最初于如来金刚持大士处，发起无上菩提心之时，已获得授记，此刹土将以此名而著称。彼处广大且平坦，铺设珍宝，具足八功德水，树木枝干向四方伸展，能免于四时之灾，食之能愈病。因凡生于彼处者，皆能令心生现喜，故得此名。为显现五智之体性，故具足金刚网之光芒。无论从山的哪个方向看，都显现为金刚杵之顶端。于彼处，大士金刚心者，以二开端之义，在此刹土兼具不动佛与金刚手二者之名。菩萨乃百千俱胝之数，是为圆满之眷属。所宣说之教法，乃菩提心任运成就，与任何事物皆不相杂，故无有能遮障者，自性光明，难以把握，即此真实密咒续。彼结集者金刚手，向其导师不动佛
English
Everything is unmixed and completely self-illuminating. It is beyond words and not an object of experience. Although the characteristics established by qualities can be shown, it has no essence. It is free from all stains. The suchness of all the countless dharmas is unaltered, as it is, and not deceptive. This teaching clearly shows the basis of the two truths, the Dharmakaya, and the yoga of the three complete paths. There is nothing else besides this. There, the compiler Vajrapani respectfully listens to the Victorious Ones of various realms and teaches without error to those with inferior bodies, and is also the one who teaches. He himself teaches his retinue the way of teaching in different realms, which is shown here. Thus, the two introductions of blessings and prophecies that will be taught in common should also be applied to these. In order to teach extensively from various realms, such as "The Manifestly Joyful Realm of the Buddha Akshobhya," Akshobhya is the teacher himself. The realm is both the place of residence and the object of taming, that is, the place and those to be tamed. If asked why only the Manifestly Joyful Realm is taught, the answer is: Because when the Victorious One Akshobhya first generated the supreme Bodhicitta at the feet of the Tathagata Vajradhara, he received the prophecy that this realm would be known by that name. That place is vast and even, paved with jewels, possessing water with eight qualities, trees with branches extending in four directions, protecting from the enemies of the four times, and healing diseases when eaten. Because all who are born there make their minds manifestly joyful, the name is definite. In order to reveal the nature of the five wisdoms, it is endowed with the rays of the Vajra Net. No matter which direction of the mountain one looks from, it appears as the essence of the vajra tip. In that place, the great being, the Vajra Mind, by the meaning of the two introductions, in this realm combines the names of both Akshobhya and Vajrapani. The Bodhisattvas are hundreds of thousands of millions, which is a complete retinue. The teaching is the spontaneous perfection of Bodhicitta, which is not mixed with anything, so there is no obscuration, and the essence is clear light, which is difficult to grasp, which is the actual secret mantra tantra itself. That compiler, Vajrapani, to his teacher, Akshobhya