Chinese
从超越一和多的广大虚空中，所有传承清净的如来、胜者、救护者的自在者们，也已证悟到那唯一的境界。那些胜者们，如来的一切意趣，汇集于诸法唯一的真如之中，如极密之殊胜义如何宣说一般，如实无谬地阐述，即是：依赖于自性之理，事物之法性，那唯一的自证，乃是解脱一切边际之清净，因此，一切有法皆如是自性清净，如水是湿润的，故而潮湿和冰也都是湿润的一样。此义乃是所有胜者如来的究竟心髓，是意之精髓，殊胜且卓越。如是，从薄伽梵自性身极度清净中，生起自性平等大性的意趣。如是，此如下所示：法界与智慧在三时中，以自性不可分割，如金刚般无有聚散之大誓言，乃是显现空性无二之金刚秘密的真如之境中，自生自显之真如，故而无有因果。又，确定自心之法性为不可分割之金刚誓言后，如实显现那意趣，若证悟自证无为之境中任运成就，则无有迁变，故而永无如造作般坏灭之时。朋友们！薄伽梵法身清净自性中，如是宣说了法性不变之意趣。朋友们！此后又如下所示：三时一切胜者的意趣之大心髓，轮回与涅槃二者之受用，一切皆从心之法性的自显清净之真如中自生，且于彼中圆满，故而一切不异于心之法界，因为没有存在于心之外的法，所以即便寻觅也无法找到。如是，从无二、离境之嬉戏中，无论去向何处
English
From the vast expanse that transcends one and many, all the Tathagatas, Victors, and Saviors, the lords of purity in lineage, have also attained that very state of mind. Those Victors, the intent of all the Tathagatas, gathered into the one suchness of all dharmas, just as the supremely secret and excellent meaning is proclaimed, accurately and without error, is explained as follows: Relying on the logic of self-nature, the dharma-nature of things, that very self-awareness is the purity that is liberated from all extremes. Therefore, all phenomena are likewise pure in their self-nature, just as water is wet, so moisture and ice are also wet. This meaning is the ultimate heart essence of all Victorious Tathagatas, the essence of mind, supremely excellent and distinguished. Thus, from the Bhagavan's essence-body, which is exceedingly pure, arises the intent of the great equality of self-nature. Thus, it is as follows: The dharmadhatu and wisdom, inseparable in their essence in the three times, like a vajra, the great samaya without gathering or scattering, is the very suchness that arises spontaneously from the state of vajra-secret suchness, where appearance and emptiness are non-dual, and therefore without cause and effect. Moreover, having ascertained the dharma-nature of one's own mind as the indivisible vajra-samaya, that intent is manifested as it is. If one realizes spontaneous accomplishment in the state of unconditioned self-awareness, then there is no change, and therefore there is never a time of destruction as with conditioned things. Friends! From the Bhagavan's dharmakaya, the pure essence of being, the intent of the unchanging dharma-nature is thus proclaimed. Friends! Then again, it is as follows: The great heart-essence of the intent of all the Victors of the three times, the enjoyment of all phenomena of samsara and nirvana, all arise spontaneously from the self-appearing pure suchness of the dharma-nature of mind, and are perfected therein. Therefore, all are not other than the dharmadhatu of mind, because there is no dharma that exists outside of mind, so even if one searches, one cannot find it. Thus, from the non-dual, object-free play, wherever one goes
Chinese
不改变地显现为自显大乐。如是，薄伽梵圆满受用身自性清净者，如是说示现自显、所调伏境分离之密意。又，诸友！譬如说，诸佛之圣者所宣说之语为何？身语意之金刚不可分且不坏之体性，不离彼而作利乐之事，以大盔甲之誓言所系之极圣妙之佛之誓句，如是行者若不修持而逝，则唯有堕落、焚烧而烧毁。如是，薄伽梵秘密身自性清净者，如是说秘密义难以违越之密意，此亦与金刚身之密意相符。又，诸友！譬如说，大乘平等之誓言乃诸佛之圣妙誓言，不从平等之誓言中退失而守护，则大乘之各别门中所有之调伏律仪与誓言，无量之圣妙誓言，从一切处于一切处守护且清净，如是守护之义，与之相应且真实了悟，乃极难获得。如是，薄伽梵化身相续之生起自性清净者，如是说大誓言之密意要义。彼等乃五佛所说之大平等誓言。第二，从“诸友”至“功德之生处自性清净者，如是说”之间所说示者，即是呼唤“诸友”之后，又如是说，何为不舍弃之誓言集合？金刚萨埵之密意乃：嗔恚之自体与秘密之界不异，以自明远离边之菩提心平等，故法性如是，非异于真如之自性，故于义无二。如是了悟密意，不舍弃嗔恚而分离，摧毁烦恼之事物，于自明之状态中完全清净，乃殊胜之金刚秘密大誓言。如是，薄伽梵金刚萨埵自性清净者，如是说。诸友！又
English
Unchangingly, it appears as the great bliss of self-appearance. Thus, the Bhagavan, the perfect enjoyment body, whose essence is pure, spoke of the intention of separating self-appearance and the object of taming. Furthermore, friends! For example, what is the word spoken by the holy lords of the Buddhas? The Vajra of body, speech, and mind, inseparable and indestructible in nature, without moving from it, accomplishing the purpose, the great armor of vows, the extremely sacred oath of the Buddhas, if the practitioner does not practice it and passes away, he will only fall, be burned, and be consumed. Thus, the Bhagavan, the secret body whose essence is pure, spoke of the intention that the secret meaning is difficult to transgress, and this is also in accordance with the intention of the Vajra body. Furthermore, friends! For example, the Sameness Great Vehicle's Samaya is the holy Samaya of the Buddhas. By protecting it without degenerating from this Sameness Samaya, all the vows of discipline and Samayas proclaimed in the various doors of the Great Vehicle, the immeasurable holy Samayas, are protected and purified from all places in all places. To meet with the meaning of such protection and to realize it definitively is extremely difficult to find. Thus, the Bhagavan, the emanation body, the source of the continuum, whose essence is pure, spoke of the essential points of the Great Samaya's intention. These are the Great Sameness Samayas taught by the five Buddhas. Secondly, from "O friends!" to "The source of qualities, whose essence is pure, thus he spoke," it is taught. Calling out "O friends!", again, what is the gathering of vows that are not abandoned? The intention of Vajrasattva is: the nature of anger is not different from the secret realm, because it is equal in the Bodhicitta that is self-aware and free from extremes, therefore the nature of reality is such, it is not different from the Suchness of its own nature, therefore it is non-dual in meaning. Having realized such an intention, without abandoning anger, by separating, destroying the object of suffering, and being completely purified in the state of self-awareness, this is the supreme Vajra Secret Great Samaya. Thus, the Bhagavan Vajrasattva, whose essence is pure, spoke thus. Friends! Again
Chinese
我是这样听说的：无量光佛的密意是，贪欲的觉知和贪著的对境的自性中，本来就存在着未被改造的法性清净。证悟到在意义上无二的真如菩提心，在享受欲望的受用时，不舍弃体验和感受的自性，完全清净，具有不执着于行为的智慧，没有执着的过失，这才是金刚秘密的殊胜誓言。世尊无量光佛以自性完全清净的方式这样宣说。 再次，我是这样听说的：毗卢遮那佛的密意是，所有的名言都融入菩提心真如中，平等且自性唯一，因此，与区分各自差别的界限相分离，无分别大平等，不区分各自特征的金刚秘密虚空，在无二的光明智慧中，完全清净的正见愚痴，彻底消除愚昧的黑暗，显示未舍弃无明的状态。世尊光明普照佛以自性清净的方式这样宣说。 再次，不空成就佛的密意是这样：心的真如远离戏论而完全清净，没有局限于任何一方的边际，无限且没有边际，心胸开阔，远离嫉妒和舍弃，也远离了用语言表达的途径，因为行为的对境是清净的，所以对于普贤菩萨来说，没有任何未被利用的，在广阔的真如状态中，在证悟的道路上，一切都统一于菩提心，不舍弃嫉妒，在大乐的广阔空间中完全清净，是伟大的舍弃。这正是金刚秘密大乘道的方法的殊胜誓言。世尊一切成就佛以自性清净的方式这样宣说。 再次，宝生佛的密意是这样：二元对立的事物融入平等的真如中，从菩提心的状态中产生，因为没有我的存在，所以超越了“我是”或“不是”的真假我慢，自然而然地脱离，认识到没有我或自我的自性，并且不被概念所束缚，这是不可分割的金刚秘密的自性。
English
Thus I have heard: The intention of Amitabha is that, in the very nature of the consciousness of desire and the object of attachment, there is a primordial purity of the Dharma nature that has never been altered. Realizing that the Suchness, which is non-dual in meaning, is the mind of enlightenment, without abandoning the experience and the nature of feeling when enjoying the objects of desire, being completely pure, possessing the wisdom of non-attachment to conduct, and being free from the fault of clinging, is indeed the supreme Vajra Secret Samaya. Thus spoke the Bhagavan Amitabha, whose very nature is completely pure. Again, thus I have heard: The intention of Vairochana is that all terms are gathered into the Suchness of the mind of enlightenment, being equal and of one essence, and therefore being free from distinguishing the divisions of separate differences, the great indivisible equality, the Vajra Secret sky that does not distinguish separate characteristics, in the non-dual clear light wisdom, the perfectly pure correct view of ignorance, completely dispelling the darkness of delusion, showing the state of not abandoning ignorance. Thus spoke the Bhagavan Illuminating All, whose very nature is pure. Again, the intention of Amoghasiddhi is thus: The Suchness of the mind is free from elaboration and completely pure, without being limited to any one side, infinite and without extent, with a vast expanse, free from jealousy and abandonment, and also free from the expression of the path of words, because the object of action is pure, so for Samantabhadra, there is nothing that has not been utilized, in the vast state of Suchness, on the path of realization, everything is unified into the mind of enlightenment, without abandoning jealousy, completely pure in the vast space of great bliss, is the great abandonment. This is precisely the supreme Samaya of the method of the Vajra Secret Great Vehicle. Thus spoke the Bhagavan Accomplishing All, whose very nature is pure. Again, the intention of Ratnasambhava is thus: Dualistic phenomena are merged into the equal Suchness, arising from the state of the mind of enlightenment, because there is no existence of 'I', therefore transcending the true and false pride of 'I am' or 'I am not', naturally liberated, realizing that there is no nature of 'I' or self, and not being bound by concepts, this is the indivisible nature of the Vajra Secret.
Chinese
由于是不被污染的真如，因此没有骄傲自大的我执，不变的自性是伟大傲慢金刚方便的誓言。世尊一切功德的本源，自性清净，如是说。如果说五部佛一致地宣说一个教义，那么分成五部就没有必要了，如果这样问，因为是根据不同根器由不同部主调伏的缘故才这样宣说的，由于不是各自独立存在，所以没有矛盾。因此，这些以根本誓言摄持的，也在《总集经》中做了阐释。第三，五十八个刹土灯的密意有三：显示心性为三坛城，显示心性为论题基础，显示心性为三种自性。第一部分有两个方面：简略地显示，详细地解释。第一部分是从“朋友们，还有”到“无垢音声自性清净，如是说”之间显示，朋友们，还有，无垢音声的密意是什么呢？是这样的，六根和六境等存在，所见所闻显现的法，在迷惑中显现和听闻的所有法，如果观察自性任运成就的游舞，虽然显现为本质各异、不一致的各种无边无际的众多现象，但在整体的自性中，于本初如是的境界中，当下不改造不做作，本来清净的真如，秘密法性的界，在真如中不被垢染所染，成为无二菩提心中光明，因此自显清净的胜者刹土的庄严也是如此，在三坛城的真如中清净的是什么。世尊无垢音声自性清净，如是说。第二部分有三个方面：根本菩提心坛城，本初如是坛城，自性任运成就坛城。第一，从“同样，是这样的”到“宝云自性清净，如是说”之间显示，同样，胜者宝云的密意是这样的，各种事物无碍地
English
Since it is the untainted Suchness, there is no prideful ego-grasping, and the unchanging essence is the samaya of the great prideful vajra method. The Bhagavan, the source of all qualities, whose essence is pure, spoke thus. If the five families of buddhas are said to be in agreement on one teaching, then there is no need to divide them into five families. If asked, it is because they are taught according to the different dispositions of beings, each tamed by a different family lord. Since they do not exist separately, there is no contradiction. Therefore, these, which are held by the root samaya, are also explained in the Compendium of Sutras. Third, the intention of the lamp of the fifty-eight realms has three aspects: showing the nature of mind as three mandalas, showing the nature of mind as the basis of discussion, and showing the nature of mind as three characteristics. The first has two aspects: a brief exposition and a detailed explanation. The first is shown from "Friends, also" to "Immaculate Sound, whose essence is pure, thus it was said." Friends, also, what is the intention of Immaculate Sound? It is like this: the six faculties and the six objects, etc., exist, and the phenomena of seeing and hearing appear in delusion. When all phenomena that appear and are heard are examined, although various, limitless, and numerous phenomena appear as the play of self-arisen perfection, with different and inconsistent essences, in the nature of wholeness, in the state of primordial suchness, without immediate alteration or fabrication, the Suchness that is pure from the beginning, the realm of the secret Dharma-nature, is untainted by impurity in Suchness, becoming clear light in the non-dual Bodhicitta. Therefore, the splendor of the self-manifest pure Victorious Realm is also like that, what is pure in the Suchness of the three mandalas. The Bhagavan, Immaculate Sound, whose essence is pure, spoke thus. The second part has three aspects: the root Bodhicitta mandala, the primordial Suchness mandala, and the self-arisen perfection mandala. First, from "Similarly, it is like this" to "Jewel Cloud, whose essence is pure, thus it was said," it is shown. Similarly, the intention of the Victorious One, Jewel Cloud, is like this: various things unceasingly