English
The pure awareness that transcends the mundane reveals the essence of reality. The pure essence that transcends phenomena gathers the nature of reality. The pure essence that transcends views and meditations makes the ground self-purifying through the great effortless abiding. Thus, awareness itself is the lord of the mandala from the very beginning, it is awareness and the nature of reality that arises from awareness. The five powers are: the self-power of the five senses, that is, the eye is neither bound nor liberated by form, this is the power of the eye. The same applies to the remaining four. The five qualities are: form, sound, smell, taste, and touch are clear in their own place. If one knows that these five are self-purifying, then from the beginning, as a result, there will appear light with five colorless rays, this is the basic appearance, the power of awareness appearing in the field of objects. The five primordial radiances are: light with various colors. The five radiant rays are: five lights of clear color. Abiding in the manner of the five pervasive ones, is self-purifying: pervaded by the upper outer space and so on. The five clarities are: non-discriminating white and so on. The five emptinesses are: primordial emptiness, never interrupted; interrupted emptiness; not having interruption; perpetually interrupted emptiness, not like space; object emptiness, not like meaningless formations; specific emptiness, not like inner and outer emptiness and so on. The five lifting strengths are: the outer wind, the earth wind, the intermediate wind, the water wind, the inner fire wind, the secret wind of wind, the suchness wind, the space wind. Also, at the time of meditation, from the very beginning, the wind of wind will be liberated. The five manifesting doors are: from the two eyes of wisdom, the two ears, the crown brahmarandra, wisdom manifests. The five ways of appearing are: the awareness that emerges from those doors, first a veil of light, second appears like a boat, third is the extent of sense perception, fourth is only a nirmanakaya, fifth appears as body and wisdom. Abiding in the nature of the five knowledges: first is the knowledge of bliss, second is clarity, third is experience, fourth is being equal to space, fifth is the knowledge that all things are empty. The five examples are: at the time of introduction, relying on the outer five lights of a crystal ball, to indicate the bardo of the nature of reality. The five signs are: the sign of the expanse is shimmering, the sign of the bindu is the lamp of the empty bindu, the sign of the body is awareness
Chinese
金刚结续之身，智慧的标志依赖于风的红白（明点）。法性的标志是压迫脉而生禅定。五义是：上方虚空的灯等五者。它们以象征的方式显现。五灌顶是：外有戏论灌顶，内无戏论灌顶，秘密极无戏论，秘密无上极度无戏论灌顶，外内外全圆满大灌顶。彼近传承五三昧耶是自性之五：无，散乱，独一，任运成，圆满。依彼而修且广大之，手印有五之所依：显现境之手印，以境与识而安立，乐与空双运。广大之手印，以轮回与涅槃而安立，明空无别双运。空性自圆满之手印，以先后之智而安立，母子双运。自解脱大之手印，以境心二者而安立，界智双运。大见之手印，以先后之分别念而安立，有法与法性双运。彼亦是离戏论，本来自圆满。五神通者，根之所见极清净之神通等，已于他处宣说。五境与五随念之体性圆满亦于他处广说，故此处不赘述。五坛城者，金刚不动佛等五者。彼亦圆满于明智之身。从明智之显现，五部者，金刚部等五部，以明智显现之方式而生。五主之道极清净者，毗卢遮那佛等五主，以明智之体性而显现。五证悟者，不舍色蕴而于彼处清净，毗卢遮那佛之身大手印等。五智慧，摄集者，乃毗卢遮那佛之智慧，已于上文宣说。于明智之体性，本尊与显现本自圆满。五三摩地者，自性之三摩地以显现执着混合为一，无分别之三摩地以境心混合为一，无作之三摩地以轮涅混合为一，遍布
English
The body of the Vajra Lugu Tantra. The sign of wisdom is the white and red (bindu) that relies on the wind. The sign of Dharma-nature is the arising of meditation by constricting the channels. The five meanings are: the lamp of the upper sphere, and so on, the five. These appear in a symbolic way. The five empowerments are: the outer empowerment with elaboration, the inner empowerment without elaboration, the secret utterly without elaboration, the secret unsurpassed utterly without elaboration empowerment, the outer, inner, and secret all-encompassing great empowerment. The five samayas of the near lineage are the five of self-nature: non-existence, scattered, solitary, spontaneously accomplished, and complete. Relying on and expanding upon that, the five supports for mudras are: the mudra of the appearing object, establishing with object and awareness, the union of bliss and emptiness. The great expanding mudra, establishing with samsara and nirvana, the union of clarity and emptiness inseparable. The mudra of emptiness self-perfection, establishing with prior and subsequent minds, the union of mother and child. The great mudra of self-liberation, establishing with object and mind, the union of realm and awareness. The mudra of great view, establishing with prior and subsequent thoughts, the union of phenomena and Dharma-nature. That is also free from action, primordially complete. The five clairvoyances, such as the clairvoyance of the pure vision of the senses, have been taught elsewhere. The perfection of the nature of the five objects and the five recollections has also been extensively taught elsewhere, so it will not be elaborated here. The five mandalas are the five, such as Vajra Akshobhya. That is also perfected in the body of awareness. From the appearance of awareness, the five families, such as the Vajra family, arise as the way awareness appears. The purification on the path of the five lords is that the five main ones, such as Vairochana, appear as the nature of awareness. The five realizations are the body of Vairochana, the great mudra, etc., because the aggregates of form are not abandoned but purified in that place. The five wisdoms, the one that gathers is the wisdom of Vairochana, which has been taught above. In the nature of awareness, the deity and appearance are primordially complete. The five samadhis are: the samadhi of self-nature mixes appearance and attachment into one, the samadhi of non-conceptuality mixes object and mind into one, the samadhi of non-action mixes samsara and nirvana into one, pervasive
Chinese
以大禅定将基道融为一体，以不住禅定将风心融为一体。五处是：在法性中阴时，五蕴的显现。五无分别则是圆满正等觉：身的执着不散于外境，语的执着不散于言辞，意的执着不散于思念，事业的执着不散于行为和作者，功德的执着不散于我慢和骄傲。五见是：这是报身之时，五部以直白的金刚界坛城观看，向下观看六道众生的不同调伏，向上观看任运成就的珍宝显现，中间观看五种智慧的各种游舞，互相观看自性化身的刹土。五修是：如是五部中，金刚部有不可变的大禅定，宝生部有功德圆满，莲花部有无染清净，事业部有无为成就圆满，如来部有无论如何也不分别的禅定。五行的力量圆满显现是：如是五部各自与本尊和佛母同修。五精要则是：从光明的精华中圆满化身。五莲花是：那些身各自观修各自部的本尊和佛母各五位。那也是无作的自净大圆满本自具足。如是等等，是总摄的第二义，五具圆满大圆满，五种智慧的游舞显现的界中，以内涵三义而宣说。现在是总摄的第三义，轮回彻底清净的大圆满，果位涅槃的界中，无一不解脱地宣说。以内涵四义所宣说的第一义是，果位大圆满现证之基的开示：唉玛菩提萨埵象光等等，呼唤集结者，询问三世诸佛的果是什么，我来开示其义，你好好听着。这样劝诫听者，如是法性心髓之义，从道五智的游舞中
English
With great samadhi, the base and path are blended into one. With non-abiding samadhi, wind and mind are blended into one. The five places are: in the Bardo of Dharmata, the appearance of the five aggregates. The five non-discriminations are the perfectly complete enlightenment: the body's clinging is not lost to external objects, the speech's clinging is not lost to words, the mind's clinging is not lost to thoughts, the activity's clinging is not lost to actions and agents, and the qualities' clinging is not lost to pride and arrogance. The five views are: this is the time of the Sambhogakaya, the five families directly view the white Vajradhatu mandala, look down to see the different ways of taming the six realms of beings, look up to see the spontaneously accomplished jewel-like appearances, in between, look at the various displays of the five wisdoms, and look at each other in the realm of the Nirmanakaya of self-nature. The five meditations are: Thus, in the five families, the Vajra family has the great immutable contemplation, the Ratna family has perfect qualities, the Padma family has pure non-attachment, the Karma family has complete actionless accomplishment, and the Tathagata family has the contemplation of not discriminating in any way. The complete manifestation of the power of the five actions is: Thus, the five families each practice with their respective deities and consorts. The five essences are: the Nirmanakaya is perfected from the essence of light. The five lotuses are: each of those bodies is meditated upon with five deities and consorts of their respective families. That is also the great self-purification that is spontaneously perfect without any effort. Thus, these are the second meaning of the summary, the great perfection with five qualities, in the realm where the play of the five wisdoms manifests in various ways, it is taught with three meanings of content. Now is the third meaning of the summary, the great perfection that completely purifies samsara, in the realm of the fruit of Nirvana, it is taught without anything not being liberated. The first meaning taught with four meanings of content is the basis for the realization of the fruit of the Great Perfection: Alas, Bodhisattva Elephant Light, etc., calling the collector, asking what is the fruit of the Buddhas residing in the three times, if I teach its meaning, you listen well. Thus admonishing the listener, thus the meaning of the essence of Dharmata, from the play of the five wisdoms of the path,
Chinese
东方开始，这五个的果报被确定无疑地展示出来，这是因为依赖于明觉的显现之要点，所以才会有获得如此果报之说。此外，在过去，法身从其本体不可分割的角度来说是空性的，从其自性不间断显现的角度来说是光明的，从这两者不可分割的状态中，慈悲无偏地遍布，从本质本初清净的功德圆满中产生。谁对此习惯了，就能从分别念习气的壳中自然解脱，在智慧幻化的壳中嬉戏。从那里面出来，进入珍宝秘密的壳中，再从那里面出来，自身化为唯一的明点，法尽而解脱。像这样，从三种壳的边际解脱后，显现自净，在报身的姿态中，五光明显现，各自执持颜色的色身显现，对于这虚幻的显现，有缘者谁能见到这个人，就是所有佛的坛城，精通明觉周遍智慧之光和颜色的主人，安住于法身导师普贤王如来的见地中，从而从边际解脱。像这样，三者合一，从而行为的对境清净，化身在不对对境执为实有的状态中，有缘者谁能出现，对于四种语词意义的学习纯熟的人，谁能见到自心本性的那个人，就会超越痛苦，对于那样的有缘者，不清净的幻境之因并不能带来帮助，也不能造成损害，任何事物都不能成立，这是导师的教诲。像这样，法身、报身、化身三身，就在这不退转之地获得，瑜伽士谁能获得身语意的安乐，就被称为觉悟者。像这样的有缘者，圆满了迁识的身体，持有千佛的安乐，法身导师普贤王如来就是我的心。这样对结集者作了授记，未来的一切众生也都会立即证悟。像这样，三身不退转的显现，在明点和身体转变的时候，特别是谁能见到有缘者，就是将自明觉作为道路的瑜伽士。
English
From the East. The definitive demonstration of the results of these five is based on the key point of manifest awareness, meaning that such results are obtained. Furthermore, in the past, the Dharmakaya is empty in terms of its essence being indivisible, and clear in terms of its nature arising without cessation. From the state of these two being inseparable, compassion pervades without bias, arising from the perfection of the qualities of the essence of primordial purity. Whoever becomes accustomed to this will naturally be liberated from the shell of conceptual habitual patterns and will revel in the shell of illusory wisdom. Emerging from that, one enters the shell of precious secrets, and emerging from that as well, one's own body dissolves into a single bindu, and liberation is achieved through the exhaustion of phenomena. Thus, having been liberated from the confines of the three kinds of shells, appearances are self-purified. In the manner of the Sambhogakaya, the appearance of the five lights shining forth, and the manifestation of the Rupakaya holding the colors of each, whoever among the fortunate sees this illusory appearance is the mandala of all Buddhas, mastering the light and colors of the all-pervading wisdom of awareness. Being experienced in this is to abide in the view of the Dharmakaya teacher, Kuntuzangpo, and thus to be liberated from extremes. Thus, from the union of the three, the objects of action are purified. In the state where the Nirmanakaya does not grasp onto objects as real, whoever among the fortunate ones appears, whoever is familiar with learning the meaning of the four words, whoever sees the nature of their own mind will transcend suffering. For such a fortunate one, the causes of impure delusion neither help nor harm, and nothing can be established, as the teacher instructs. Thus, the three Kayas—Dharmakaya, Sambhogakaya, and Nirmanakaya—are attained on this very ground of non-regression. Whoever among yogis finds the bliss of body, speech, and mind is called an awakened one. Such a fortunate one completes the body of transference, holding the bliss of a thousand Buddhas. The Dharmakaya teacher, Kuntuzangpo, is my mind. Thus, by prophesying to the compiler, all future sentient beings will also realize it immediately. Thus, when the non-regressing appearance of the three Kayas transforms into bindu and body, especially whoever among the fortunate sees it is a yogi who makes self-awareness the path.