Chinese
从“达斯梅朵旺波的音声”到“各自如愿相见”。这样说到。这样显示说，又薄伽梵梅朵旺波音声自性清净，这样说到，所有胜者如实安住于如是性中，意义的自性唯有这个，虽然没有直接用语言说出，但善逝的精华或大悲周遍一切，以一个自性滋润，以加持联系为一个自性，如所愿成就意愿，以能显现的意义，与清净传承的意乐相符，在心中各自相见，意念将显现为无二。以圆满受用，至高之语不言说，如实之身显示衡量诸法。这样说到。第二五法有五：个别思择的智慧，现前菩提之身的语，猛烈的事业成就，广大的事业圆满，化身的语的显示。第一个是，又薄伽梵名号吉祥，从“又薄伽梵名号吉祥”到“自生智慧本身”。这样说到。这样显示说，又薄伽梵名号吉祥自性清净，这样说到，佛和众生等高低显现的一切法，在心的面前，所有高者和低者都无余地显现时，自明和无明二者各自显现是分别念，所有这些的自性是自生大智慧的界中成佛，从各方面平等显示。这样，心之智慧的自性这样说到。第二个是，又薄伽梵化身国王，从“又薄伽梵化身国王”到“语本身不住”。这样说到。这样显示说，又薄伽梵化身国王自性清净，这样说到，字母语的印记聚集的理性的语的智慧也是，是显示大海般的词句道路生起的一切的基础。由此对所化众生开显多少法门。而且字母本身在自明的状态中本来清净，因此是显示词句道路
English
From "Das Metok Wangpo's Sound" to "Each meets according to their wishes." Thus it is said. Thus it is shown, and again, the Bhagavan Metok Wangpo's Sound, being pure in its essence, spoke thus: All the victorious ones abide in suchness as it is, therefore, the essence of meaning is only this. Although it is not directly expressed in words, the essence of the Sugatas, or great compassion, pervades all, moistening with one essence, and through the blessing, connecting as one self, just as desired, the intention is spontaneously accomplished. Because of the meaning that can be manifested, it conforms to the aspiration of the pure lineage, and each meets in the mind, so that the intention will arise as non-dual. With perfect enjoyment, the supreme speech does not speak, but the body as it is shows how to measure all phenomena. Thus it is said. The second set of five has five: the wisdom of individual discernment, the speech of the body of manifest enlightenment, the accomplishment of fierce activity, the perfection of vast activity, and the teaching of the speech of the emanation body. The first is, again, the Bhagavan Renowned Glory, from "Again, the Bhagavan Renowned Glory" to "The very self-born wisdom." Thus it is said. Thus it is shown, and again, the Bhagavan Renowned Glory, being pure in its essence, spoke thus: All phenomena, such as Buddhas and sentient beings, which are known as high and low, when they appear in one's mind without any high or low remaining, the separate appearances of self-awareness and non-awareness are conceptualizations. All of these are equally shown to be enlightened in the realm of the very essence of great self-born wisdom. Thus, the essence of the wisdom of the mind is spoken of in this way. The second is, again, the Bhagavan King of Emanations, from "Again, the Bhagavan King of Emanations" to "Speech itself does not abide." Thus it is said. Thus it is shown, and again, the Bhagavan King of Emanations, being pure in its essence, spoke thus: The wisdom of the rational speech, which is the collection of the letter-speech seals, is the basis from which all the paths of words, like an ocean, arise. From this, the Dharma doors are revealed to the trainees as many as there are. Moreover, the letters themselves are primordially pure in the state of self-awareness, therefore, it is the path of words that shows.
Chinese
因为一切都是圆满的，所以在语的自性中，语的边际无处可住，无所依赖，故为离一切边。如是说。第三是，又，薄伽梵语声无尽。从“如是说”到“自性中摧毁”之间所显示的是：又，薄伽梵语声无尽，自性清净，故如是说。法性，如是性之自性，真如性之状态中，五蕴之体性，烦恼之分别念聚合一切皆清净而生起，如是显现后，分别念之蕴，与烦恼垢染相连之尘垢，从初始即分离，于未生之语中，生灭无二无别，即一切证悟于自性中摧毁，断除内外一切分别念，故为猛厉事业究竟圆满。如是说。第四是，又，薄伽梵药王。从“如是说”到“如油遍布”之间所显示的是：又，薄伽梵药王，自性清净，故如是说。无边无量之世界，化为微尘数。所显现之有情众生如微尘数般，变为不可思议之数量，对一切众生，心之真如性彻底清净，普遍存在，于自性如是性之精华中，本自成佛，如自显现般，譬如芝麻被油遍布般存在。如是说。第五是，又，薄伽梵金光闪耀。从“如是说”到“一切听闻皆解脱”之间所显示的是：又，薄伽梵金光闪耀，自性清净，故如是说。譬如仅示现一微尘之相，即意欲引导一人入于正道，于彼面前说一句梵天之语，仅从一句所赐予之语加持力，无量无边之所化有情变为微尘数般之有情众生，皆能各自听闻适合自己之法，并理解为自己想要之义，从而从束缚中解脱。
English
Because all are complete, in the very nature of speech, the limit of speech does not reside anywhere, nor does it rely on anything, therefore it is free from all extremes. Thus it is said. The third is: Again, the Bhagavan's inexhaustible sound. From "Thus it is said" to "destroyed in its own nature" is shown: Again, the Bhagavan's inexhaustible sound, pure in its own nature, thus it is said. The nature of reality, the very nature of suchness, in the state of thusness, the nature of the five aggregates, all the aggregates of afflictive thoughts are purified and arise, thus manifested, the aggregates of conceptualization, the dust associated with the defilements of afflictions, are separated from the beginning, in the unborn speech, birth and death are inseparable, that is, all realizations are destroyed in their own nature, cutting off all internal and external conceptualizations, therefore the fierce activity is completely fulfilled. Thus it is said. The fourth is: Again, the Bhagavan, the King of Medicine. From "Thus it is said" to "remains like being pervaded by butter" is shown: Again, the Bhagavan, the King of Medicine, pure in its own nature, thus it is said. The boundless and immeasurable world, transformed into the number of dust particles. The sentient beings that appear like the number of dust particles, transformed into an inconceivable number, for all beings, the very nature of the mind is completely pure, universally present, in the essence of suchness of its own nature, primordially enlightened, like a self-manifestation, just as sesame seeds are pervaded by oil. Thus it is said. The fifth is: Again, the Bhagavan, radiating golden light. From "Thus it is said" to "all hearing is completely liberated" is shown: Again, the Bhagavan, radiating golden light, pure in its own nature, thus it is said. For example, by showing the characteristic of just one dust particle, intending to guide one person to the right path, speaking one word of Brahma's speech in front of him, even from the blessing of the speech given by just one word, countless and boundless beings to be tamed, transformed into beings like the number of dust particles, can each hear the Dharma suitable for themselves, and understand it as the meaning they desire, thus liberating themselves from bondage.
Chinese
如是说。第三五之五：无别金刚语，法界之智慧，权之事业成就，金刚身之显现，化身之阐述。第一：又，世尊庄严王，从“如是”至“无实如是”。如是显示：又，世尊庄严王自性清净，如是说：胜者之语一亦为五之自性，故离戏金刚语不尽，以戏论无减，如调伏般，显现为不可思议之语，且能生起。彼亦未舍弃三边与中央之相，无有分别显现，于自性广大中周遍，特意为之，无有周遍与不周遍，离戏论与摄集，是无别金刚语。于彼，语虽有种种名称，然本体无实，是如是法性之义语。如是说。第二：又，世尊金之秤，从“如是”至“自知自性”。如是显示：又，世尊金之秤自性清净，如是说：于任何处皆未造作之法性，如其本然之如是性之状态中，十方与前后名言之四时无有分别，无有阻碍，于本体无有分别。彼一切法之本体，于如是性之界中自显现，是决定之如是性，非他，乃自知之智慧，极秘密，是自之状态。如是说。第三：又，世尊吉祥王，从“如是”至“无别二”。如是显示：又，世尊吉祥王自性清净，如是说：三坛城无别之如是性，是所法如是众多之自性。是故，于证悟之觉性，所法如是众多亦显现为如是性之本体，无别平等，然未分别意义之孩童们执著境与智慧为二。
English
Thus it is said. The third set of five has five aspects: the indivisible Vajra speech, the wisdom of the Dharmadhatu, the accomplishment of powerful activities, the manifestation of the Vajra body, and the explanation of the Nirmanakaya. First: Again, the Bhagavan, the King of Arrangement, from "Thus" to "The unreal Suchness." This is shown by: Again, the Bhagavan, the King of Arrangement, pure in essence, spoke thus: Even a single word of the Victorious Ones is of the nature of five, so the non-elaborate Vajra speech is inexhaustible. Without elaboration, there is no diminution. Like taming, it appears as an inconceivable speech and is capable of arising. Moreover, it does not abandon the aspects of the three edges and the center, and without appearing as a division, it pervades entirely in the great expanse of its own nature. By deliberately doing so, there is neither pervasion nor non-pervasion, being free from elaboration and collection, it is the indivisible Vajra speech. Although speech is known by various names, its essence is without substance; it is the meaning of Suchness, the nature of Dharma. Thus it is said. Second: Again, the Bhagavan, the Golden Scale, from "Thus" to "Self-knowing is oneself." This is shown by: Again, the Bhagavan, the Golden Scale, pure in essence, spoke thus: The nature of Dharma, which is not fabricated in any way, in the state of Suchness as it is, without division in the ten directions and the four times of past and future, without obstruction, there is no division in essence. That very essence of all Dharmas, appearing self-luminous in the realm of Suchness, is definitely Suchness, not other, but the wisdom of self-knowing, extremely secret, is one's own state. Thus it is said. Third: Again, the Bhagavan, the Glorious King, from "Thus" to "Indivisible into two." This is shown by: Again, the Bhagavan, the Glorious King, pure in essence, spoke thus: The Suchness of the three indivisible mandalas is the nature of such a multitude of phenomena. Therefore, in the awareness of realization, such a multitude of phenomena also appear as the essence of Suchness, being equally indivisible, but children who have not separated the meaning with effort grasp the object and wisdom as two.
Chinese
即使从一开始就将它视为具有负面概念的执着，但其本质却没有丝毫的二元性，而是不可分割的伟大之法性。如是说。第四：世尊光明积聚之吉祥。从“世尊光明积聚之吉祥”到“哪里有恐惧？”之间所阐述的内容是：世尊光明积聚之吉祥，因其自性清净，故如是说：在空性大法性的虚空自性中，不相容的应断除的分别念之集合，与对治道之智慧二者，本质上并非不同，而是从一开始就不可分割地合一，因此，没有因不相容的损害而产生的恐惧，也没有应由对治来断除或摧毁的事物，这是确定的。如是教诲。第五：世尊无忧吉祥。从“世尊无忧吉祥”到“那里什么也没有显现”之间所阐述的内容是：世尊无忧吉祥，因其自性清净，故如是说：伟大自性的本质是恒常不变的法性，如同虚空的自性。对于应调伏者，因正确地了悟而显现为清净，从而成办利益；对于未了悟者，则显现为具有分别念者，并以与根性相符的各种各样的自显化身来成办利益。然而，无论以何种方式调伏，其本质都如此显现和产生，即使只是显现的光芒，在那里也没有如显现般成立的事物，因此自性是无法寻找到的。虽然了悟与未了悟之间显现的方式不同，但其本质上没有增减，如是说。第四五合一也有五个方面：如镜之智、任运成就之事业、圆满受用身、无二元之功德无有增减、以及平等性之智慧的阐述。第一：世尊极喜吉祥。从“世尊极喜吉祥”到“无遮蔽之大虚空”之间所阐述的内容是：此后，世尊极喜吉祥，因其自性清净，故如是说：一切二元自性的诸法，从一开始就自然地存在于未经造作的大明点中，因此，未经由推理而自然显现的光明是
English
Even if from the beginning it is regarded as clinging with negative concepts, its essence has not the slightest duality, but is the indivisible great Dharmata. Thus it was said. Fourth: The Bhagavan, the glorious accumulation of light. What is shown from "The Bhagavan, the glorious accumulation of light" to "Where is there fear?" is: The Bhagavan, the glorious accumulation of light, because its very nature is pure, thus spoke: In the nature of the great emptiness, the Dharmata, the nature of space, the collection of incompatible objects to be abandoned, and the wisdom of the antidote path, the two are not different in essence, but are indivisibly one from the beginning, therefore, there is no fear caused by incompatible harm, nor is there anything to be abandoned or destroyed by the antidote, this is certain. Thus he taught. Fifth: The Bhagavan, the glorious absence of sorrow. What is shown from "The Bhagavan, the glorious absence of sorrow" to "There is nothing that appears there" is: The Bhagavan, the glorious absence of sorrow, because its very nature is pure, thus spoke: The essence of the great nature is the unchanging Dharmata, like the nature of space. For those to be tamed, because of correct realization, it appears as purity, thereby accomplishing benefit; for those who have not realized, it appears as those with concepts, and accomplishes benefit with various self-manifested bodies that are in accordance with their dispositions. However, no matter in what way it is tamed, its essence appears and arises in that way, even if it is only the light of appearance, there is nothing established there as it appears, therefore the nature cannot be found by searching. Although the way it appears is different between realization and non-realization, its essence has no increase or decrease, thus it was said. The fourth set of five also has five aspects: the wisdom like a mirror, the spontaneously accomplished activity, the enjoyment body, the non-dual qualities without increase or decrease, and the teaching of the wisdom of equality. First: The Bhagavan, the glorious supreme joy. What is shown from "The Bhagavan, the glorious supreme joy" to "The great unclouded space" is: Then, the Bhagavan, the glorious supreme joy, because its very nature is pure, thus spoke: All phenomena of dual nature, from the beginning, naturally exist in the uncreated great bindu, therefore, the light that naturally appears without being made by reasoning is