Chinese
帕德嘉 郭拉巴 阿霍！如是说。吉祥狮子在禅定室中，于会供之时唱诵金刚歌： 吽！如何思亦无从修，如何行亦无从行。从大智慧之界性中，无有因缘而光明。于不可思议之法性中，无有散乱而安住。此见解之外别无他法。如是证悟之瑜伽自在者，将分别念之敌摧为尘土。 惹那 郭夏巴拉 阿霍！如是说。 出自大幻化网，多哈金刚之见解所作之歌，第八品。 又，于彼时彼刻，通达印度诸智者之口诀义，为了获得大手印之成就，一位名为婆罗门 嘉亚嘉的智者，向诸位智者敬献了些许利卡拉酒，并说道：请从您们的心中取出每一句自生大智慧之见解，以消除无明黑暗。 如是说后，国王达嘿达拉开示见解之义：以了知自心即是未作之大智慧而断定，此乃三界成佛之见解。 长子拉嘉哈斯提开示见解之义：轮回之诸法，皆是自之菩提心，于未作之界性中自显现。如是显现有寂成佛，无需勤作而断定，此乃三界成佛之见解。 女儿巴拉尼开示见解之义：自之阿赖耶菩提心，从原始以来即处于无作之状态，身与智慧自然安住，而不执着于心识之能取所取，此乃三界成佛之见解。 龙王卓波开示见解之义：若能断定三界众生之心，其真实意义在于无作之状态，此乃三界成佛之见解。 夜叉女菩提欲开示见解之义：阿赖耶未作之空性，精华任运自成，轮回涅槃一切之本体，于无生灭之界性中无有错乱地安住，此乃三界成佛之见解。 妓女巴拉尼开示见解之义：阿赖耶菩提心未作
English
Padajnya Kolapa Aho! Thus he spoke. Shri Singha, in the meditation chamber, during the feast offering, sang the Vajra Song: Hum! However one thinks, there is nothing to meditate on. However one acts, there is nothing to act upon. From the very expanse of great wisdom, without cause or condition, it is luminous. In the inconceivable nature of reality, without distraction, remain in equanimity. There is no shrinking away from this view. Thus, the yogi who has mastered realization, scatters the enemy of conceptual thought into dust. Ratna Kosapala Aho! Thus he spoke. From the Great Net of Illusion, the eighth chapter, the song composed from the view of the Doha Vajra. Furthermore, at that time, having understood the meaning of the instructions of the Indian scholars, and in order to attain the accomplishment of the Great Seal, a scholar named Brahmana Jayakara offered some Likara wine to the scholars, and said: Please extract each word of the view of self-arisen great wisdom from the depths of your hearts, to dispel the darkness of ignorance. After saying this, King Dahetala explained the meaning of the view: By realizing that one's own mind is the unmade great wisdom, it is determined that this is the view of the three realms becoming Buddha. The eldest son, Raja Hasti, explained the meaning of the view: All the phenomena of samsara are the self-appearance of one's own unmade Bodhicitta in the expanse. Thus, it is determined without effort that the appearance and existence become Buddha, this is the view of the three realms becoming Buddha. The daughter, Parani, explained the meaning of the view: One's own Alaya Bodhicitta, from the very beginning, abides naturally in a state of non-action, with body and wisdom as its nature, without clinging to the mind's subject and object, this is the view of the three realms becoming Buddha. The Naga King Jokpo explained the meaning of the view: If one can determine that the true meaning of the minds of sentient beings in the three realms lies in a state of non-action, this is the view of the three realms becoming Buddha. The Yakshini Bodhichitta-desiring explained the meaning of the view: The unmade space of Alaya, the essence spontaneously perfect, the essence of all samsara and nirvana, abides without confusion in the expanse of no birth and no death, this is the view of the three realms becoming Buddha. The prostitute Parani explained the meaning of the view: The unmade Alaya Bodhicitta
Chinese
之界，清净之明点。意之自生大智慧无变而住，乃三界成佛之密意。喀什米尔堪布饶囊所示密意之义：三界众生，从原始以来即清净之界，普贤王如来之大乐之自性，从大智慧之自性中，轮回与涅槃无二而证悟，乃三界成佛之密意。国王布达萨玛所示密意之义：众生之心上，无余之大菩提，无始无终之身，无余之诸法皆显现为大乐，由此证悟三界脱离涅槃，乃三世佛之究竟密意。犬之堪布咕咕ra匝所示密意之义：证悟显有之诸法皆为无造作之自性，并安住于该自性中，乃禅修之究竟义。邬金之堪布玛哈ra匝所示密意之义：轮回与涅槃之诸法，从原始以来即已成佛，于无聚无散之身，无舍无取之自性中，证悟其义并不变而安住，乃禅修之究竟。阿阇黎阿罗克所示密意之义：于阿赖耶无造作之界中，显有成佛，由此证悟轮回即是普贤王如来，心识不执着于能取所取，乃禅修之究竟义。犬之堪布达呼那所示密意之义：众生之心离于勤作，于三世无为之法性上生起心识，如是安住乃禅修之究竟。仙人巴希达所示密意之义：自之菩提心，于本然如是之自性中，从母之虚空界清净后，子三世之佛之觉性无偏袒地生起，于任何处皆无阻碍之智慧，安住于自性生起中，乃禅修之究竟义。卖淫女自性所示密意之义：自之阿赖耶本然如是之界，于普贤王如来之游舞中，显有增长，三界成佛，于彼处亦不观察任何体性而安住，乃禅修之究竟义。龙树所示密意之义：阿赖耶无为之精华，无造作之
English
The expanse of, the pure bindu. The great self-arisen wisdom of mind abiding without change is the intention of the three realms becoming Buddha. The Kashmiri Abbot Rabnang explained the meaning of the intention: If the sentient beings of the three realms realize that from the very beginning, the pure realm, the state of great bliss of Samantabhadra, is the very nature of great wisdom, and that samsara and nirvana are not two, then that is the intention of the three realms becoming Buddha. King Buddha Sama explained the meaning of the intention: On the minds of sentient beings, the complete great enlightenment, the body without beginning or end, all phenomena without exception are clear as great bliss, and by realizing that the three realms are beyond suffering, that is the ultimate intention of the Buddhas of the three times. The Dog Abbot Kukuraja explained the meaning of the intention: Realizing all the phenomena of existence and samsara as the unconditioned state, and abiding in that state, is the ultimate meaning of meditation. The Ugyen Abbot Maharaja explained the meaning of the intention: All the phenomena of samsara and nirvana are enlightened from the very beginning, and the meaning of realizing the indivisible body and the state without acceptance or rejection abiding without change is the ultimate of meditation. Acharya Aloke explained the meaning of the intention: In the unconditioned realm of the alaya, existence and samsara are enlightened, and by realizing samsara itself as Samantabhadra, not clinging to the duality of mind and awareness, that is the ultimate meaning of meditation. The Dog Abbot Dhahuna explained the meaning of the intention: The minds of sentient beings are free from effort, and awareness arises in the uncompounded nature of reality of the three times, and abiding in that way is the ultimate of meditation. The Rishi Bhashita explained the meaning of the intention: One's own bodhicitta, in its own natural state, is purified from the space of the mother, and the awareness of the Buddhas of the three times, the son, arises without partiality, and the wisdom that is unobstructed in anything abides in the self-arising state, which is the ultimate meaning of meditation. The Prostitute Self explained the meaning of the intention: One's own alaya, the realm of suchness, expands existence and samsara in the play of Samantabhadra. The three realms become Buddha, and abiding without observing any essence in it is the ultimate meaning of meditation. Nagarjuna explained the meaning of the intention: The uncompounded essence of the alaya, the unconditioned
Chinese
关于地的作用的阐释。 蒋贝谢宁（འཇམ་དཔལ་བཤེས་གཉེན་）说金刚萨埵如下：金刚，是指未被三时所包含的精华，称为金刚。 此外，根据拉杂达嘿那达洛（རཱ་ཛ་དྷ་ཧེ་ན་ཏ་ལོ）的观点，金刚的解释如下：金刚，是指轮回本身在自生清净的法界中，从一开始就被摧毁。身语意是不可改变的法界。由于自然圆满，甚至没有轮回的名字。由于三界成佛，所以三时没有生灭。超越了生灭的边际，因为法性与转变分离，所以深邃而悠长。由于虚空广大，三时不变，所以称为金刚。 此外，将口诀的意义简要归纳，用于领悟的意义。三时不变的阿赖耶识菩提心。由于超出了言语、思想和文字，所以从一开始就无法使用。由于没有轮回的名字，所以六因安住。由于空性的自性，无论如何都无法摧毁，所以是金刚。安住于未被改造的自性，即是禅修。 长子拉杂哈斯德（རཱ་ཛ་ཧ་སྟིས་）对金刚的阐释：阿赖耶识菩提心的自生法界是无法表达的。超越了表达，法界不变，自然圆满。称为金刚。 此外，将口诀的意义简要归纳，阐释领悟的意义。阿赖耶识未被改造的法性菩提心。由于与因缘二者分离，所以从一开始就是清净的。由于不变，所以大乐自然圆满。无论如何都无法摧毁的金刚心。由于自生超越了文字，所以是萨埵。 女儿巴拉尼（པ་ར་ནིས་）对金刚的阐释：不变的身。不间断的语。未被改造的意。自生的法界。从一开始就清净的精华。菩提心是领悟的确定之阐释，称为金刚。 此外，将口诀的意义简要归纳，阐释领悟的意义。无法安立的阿赖耶识菩提心。由于与对境分离，所以是真实确定的教言。从一开始就自然成就的菩提精华。无论如何都无法摧毁，所以是金刚。 那未被改造、没有对境的本身。是三时诸佛的领悟。 龙王卓波（འཇོག་པོས་）对金刚的阐释：自生的法界，不变的身。未被玷污的状态。
English
Explanation of the function of earth. Jampel Shenyen (འཇམ་དཔལ་བཤེས་གཉེན་) said Vajrasattva as follows: Vajra, refers to the essence that is not included in the three times, is called Vajra. Furthermore, according to the view of Raja Dhahena Talo (རཱ་ཛ་དྷ་ཧེ་ན་ཏ་ལོ), the explanation of Vajra is as follows: Vajra, refers to the fact that samsara itself is destroyed from the very beginning in the self-arisen pure realm of reality. Body, speech, and mind are the immutable realm of reality. Because of spontaneous perfection, there is not even the name of samsara. Because the three realms are enlightened, the three times have no arising or ceasing. Transcending the limits of arising and ceasing, because the dharma nature is separate from change, it is deep and long. Because the space is vast, the three times are immutable, so it is called Vajra. Furthermore, summarizing the meaning of the oral instructions, it is used for the meaning of realization. The Alaya consciousness, the Bodhicitta, which is immutable in the three times. Because it transcends speech, thought, and words, it cannot be used from the very beginning. Because there is no name of samsara, the six causes abide. Because of the nature of emptiness, it cannot be destroyed in any way, so it is Vajra. Abiding in the unconditioned nature is meditation. The eldest son, Raja Hasti (རཱ་ཛ་ཧ་སྟིས་), explained Vajra: The self-arisen realm of reality of the Alaya consciousness Bodhicitta is inexpressible. Transcending expression, the realm of reality is immutable and spontaneously perfect. It is called Vajra. Furthermore, summarizing the meaning of the oral instructions, it explains the meaning of realization. The Alaya consciousness, the unconditioned dharma nature Bodhicitta. Because it is separate from both cause and condition, it is pure from the very beginning. Because it is immutable, great bliss is spontaneously perfect. The Vajra mind that cannot be destroyed in any way. Because self-arisen transcends words, it is Sattva. The daughter, Parani (པ་ར་ནིས་), explained Vajra: The immutable body. The uninterrupted speech. The unconditioned mind. The self-arisen realm of reality. The essence that is pure from the very beginning. Bodhicitta is the definitive explanation of realization, it is called Vajra. Furthermore, summarizing the meaning of the oral instructions, it explains the meaning of realization. The Alaya consciousness Bodhicitta that cannot be established. Because it is separate from objects, it is the true and certain teaching. The Bodhi essence that is spontaneously accomplished from the very beginning. Because it cannot be destroyed in any way, it is Vajra. That unconditioned, without object itself. Is the realization of the Buddhas of the three times. The Naga King, Jokpo (འཇོག་པོས་), explained Vajra: The self-arisen realm of reality, the immutable body. The unadulterated state.
Chinese
未勤作之如意宝珍宝，阿赖耶识菩提心，三时之界，三界之精华，未勤作而任运成就，是为金刚。其不变而住故，为心。又，将口诀之义简略，断定为意之义。不可施设之菩提心，无始以来本自任运成就，无所缘故，稀有，超离言词，三时无有变故，故为金刚。于何亦无所缘故，是为修习。女夜叉菩提所说之金刚：此阿赖耶识菩提心，从本以来菩提任运成就，无所缘，超离言词，不可行，是为三时之精华。真实菩提无有因缘之法，离因缘故，生灭住皆清净，本自成佛故，成为法性界，无所缘，从本以来清净故，是为心。克什米尔堪布饶囊所说之金刚：金刚是阿赖耶识菩提心，自生之界，不变之身，无造作之精华。其稳动二相，以外内情器所摄之诸法，本自于处清净故，大乐任运成就，轮回之名亦无有。以六因扫除，三界成佛，情器菩提萨埵，其于何亦无有变故，故为金刚。其无造作而任运成就故，是为心。又，阿赖耶识无造作自生界，内外情器无余身语意，自生清净轮回之名亦无有，从本以来无造作精华菩提此，意任运成就故，是为金刚。从真实义不改变故，是为心。狗堪布咕咕ra扎所说之金刚：金刚是阿赖耶识菩提心。又，外器之世间，即使安立生有之相续，然法性寂灭，无有边际而广大故，彼法性于三时中无有变故，亦为金刚。内情之阿赖耶识离于分别，从本以来于处清净，超离因缘之边故，亦名为金刚。因此，无造作之金刚法性，自性而住。