Chinese
密咒总义 梵音龙吟。 密咒总义 梵音龙吟。 平等之体性，从不混杂，犹如虚空。 诸法之自性，事业极清净，无缘之法界。 意、法之作者与所作，顶礼普贤父母。 法身之虚空中，色身清净嬉戏之云。 殊胜乘，秘密咒，具身圆满，龙电深邃。 所化何所调伏，贪嗔皆解脱，如雨之流。 润泽诸续部，顶礼寂怒尊众。 意义之精髓，秘密咒，金刚乘。 为清晰确定词句之义， 略释诸佛不谬之密咒总义， 祈愿智者皆欢喜。 于此，圆满正等觉之佛陀，具善巧方便与大悲之主尊，于法界之大宫殿中未曾动摇，然由自性大悲之加持力之自显现，身语意任运成就，于稠密庄严中，显现五部佛之相。于四方四时，统领一切诸佛之心，即无二之金刚自性坛城之大权。赐予金刚萨埵等果位菩萨甚深广大之圆满法，即秘密咒金刚乘。以三有（轮回）调伏所化众生界，令其自性解脱。传承分三：诸佛意传、持明表示传、补特伽罗耳传。初者，普贤王如来，一切诸佛之本体，于大自在天之色究竟天，安住于果位菩提萨埵不可言说且无二之境。与彼同在之眷属众，因被授予甚深三灌顶，而了悟所诠释之意义之续部，并为自利而成佛。其后，为利他而请求，此乃共同道次第之殊胜者
English
General Meaning of Mantras: Brahma Sound Dragon's Roar. General Meaning of Mantras: Brahma Sound Dragon's Roar. The actor of all dharmas, primordially liberated, with excellent nature. The essence of equality, unadulterated from all, like the sky. The nature of all dharmas, actions are completely pure, the sphere of aimlessness. Mind, dharmas, actors, and actions, I bow to Samantabhadra, Father and Mother. In the sky of the Dharmakaya, the Nirmāṇakāya is a cloud of pure play. The supreme vehicle, secret mantra, fully endowed with body, profound dragon lightning. Whatever is to be tamed, wrath and attachment are liberated, a stream of rain. Moistening the excellent continuums, I bow with devotion to the assembly of peaceful and wrathful ones. The essence of meaning, secret mantra, Vajrayana. In order to clearly ascertain the meaning of the verses, I will explain a little of the general meaning of the infallible mantras of the Victorious Ones, May all the wise be pleased. Here, the perfectly enlightened Buddha, the glorious Samantabhadra, the master of skillful means and great compassion, without moving from the great palace of the Dharmadhatu, from the self-appearance of the blessings of his own nature of great compassion, the spontaneously accomplished body, speech, and mind, in the dense array of ornaments, arose in the form of the Buddhas of the five families. Governing the great power that is not different from the mandala of the two-in-one vajra nature of the minds of all the Buddhas of the four directions and four times, he spoke the profound and vast complete Dharma, the secret mantra Vajrayana, to Vajrasattva and other fruition Bodhisattvas. From this, he liberated by nature the realms of beings to be tamed by the three existences (samsara). There are three lineages: the lineage of the Victorious Ones' intention, the lineage of the Vidyadharas' symbols, and the lineage of the individual's oral transmission. The first is Samantabhadra, the embodiment of all Buddhas, residing in Akanishta, the realm of the great sovereign, as the fruition Bodhisattva, inexpressible and non-dual. The retinue together with him, having been bestowed the profound three empowerments, realized the continuum of the meaning to be expressed, and attained Buddhahood for their own benefit. Then, requesting for the benefit of others, this is the excellent of the two common path stages.
Chinese
地上导师慈悲生起，所说之语皆应允，行持二种欢喜事。由导师之心，智慧之殊胜，示现六位共同基础之导师，宣说共同道次第之所有乘。导师以六种方式阐述此法，并在色究竟天宣说，二者同时显现于不同续部中。其中有三：处所、导师、眷属圆满之广说。第一部分有四：词义、定义、分类、遣除诤论。第一，阿迦尼师吒（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之词义是不低于或非下者，意为至上。第二，成为处所者，其上无其他圣法之处所，此乃色究竟天之定义。法身色究竟天之定义是：作为最终行境之处所，是二色身之显现基础；报身五决定圆满显现之处所，是化身之显现基础；化身是清净之境，是世间显现之境中最殊胜者。世间界与刹土之差别在于，化身所调伏之境，与报身和法身之境有所不同。第三，分类有三：法身色究竟天、报身色究竟天、化身色究竟天。第一，无边无际，无处可置，远离一切戏论之本体，是佛陀之究竟或殊胜行境，称为真实义之色究竟天。如《普贤王如来根本续》所说：“导师于法身之境，如是安住。色究竟天乃法界之宫殿，真实义之色究竟天如是宣说。”报身色究竟天，乃从法身界中自然显现为大智慧之光明宫殿，显现为主尊与眷属，自然成就五智之种姓，永恒不变。如《幻化金刚续》所说：“舍弃清净之诸相，色究竟天乃胜妙之境，种姓主尊手印自然成，远离一与多之分别，乃一切佛之总集，本初即是大乘之宝藏，不可如字面般诠释。”化身色究竟天，乃于三千大千世界之上，有五清净之境，其中色究竟天最为殊胜。第四，遣除诤论：有人问，色究竟天之境是否为世间天神之境？答：非世间天神之境，因世间天神之境乃轮回之境，而此乃超越轮回之境。又问，色究竟天之境是否为佛之刹土？答：是佛之刹土，因其乃佛陀慈悲力所加持之境。此境虽为佛之刹土，然世间凡夫之眼不能见，因其乃佛陀加持力所隐藏之境。
English
When the Teacher of the Earth generated compassion, and accepted what was spoken, performing two kinds of joy, from the Teacher's mind, the distinction of wisdom and knowledge, he manifested six common foundational teachers, and spoke of all the vehicles of the common path. The Teacher taught this Dharma in six ways, and the fact that it was taught in Akanishta was shown to be simultaneous in different tantras. There are three aspects to this: the place, the teacher, and the extensive explanation of the perfect retinue. The first has four aspects: the meaning of the words, the definition, the divisions, and refuting disputes. First, the meaning of the word Akanishta is not inferior or lower, but means supreme. Second, whatever has become a place, there is no other place of noble Dharma above it, this is the definition of Akanishta. The definition of the Dharmakaya Akanishta is: whatever is the ultimate destination, it serves as the basis for the manifestation of the two form bodies; whatever has become the place of the appearance of the five certainties of the Sambhogakaya, it serves as the basis for the manifestation of the Nirmanakaya; the Nirmanakaya is the pure realm, which is the most excellent of the places that appear in the world. Furthermore, the difference between the world realm and the pure land is that the field tamed by the Nirmanakaya is different from the field of the Sambhogakaya and Dharmakaya. Third, there are three divisions: Dharmakaya Akanishta, Sambhogakaya Akanishta, and Nirmanakaya Akanishta. First, it is without beginning or end, without any direction or part, and its essence is free from all elaborations. It is the ultimate or supreme destination of the Buddha, and is called the Akanishta of true meaning. As it is said in the Kunjed Gyalpo Tantra: "The Teacher abides in the realm of the Dharmakaya in this way. Akanishta is the palace of the Dharmadhatu, the Akanishta of true meaning is taught there." The Sambhogakaya Akanishta is the spontaneously arising manifestation of great wisdom from the Dharmadhatu, appearing as a palace of light and the main deity and retinue, spontaneously accomplished as the lineage of the five wisdoms, and unchanging at all times. As it is said in the Mayajala Vajra Tantra: "Having abandoned the pure realms, the supreme place of great Akanishta is the spontaneously accomplished body of the lineage lord mudra, free from the distinctions of one and many, it is the totality of all Buddhas, and because it is the treasury of the Great Vehicle from the beginning, it cannot be expressed as it is in words." The Nirmanakaya Akanishta is the most excellent among the five pure realms above the great trichiliocosm. Fourth, refuting disputes: If someone asks, are these places of Akanishta the places of worldly gods? The answer is, they are not the places of worldly gods, because the places of worldly gods are the places of samsara, and this is a place beyond samsara. Furthermore, if someone asks, are these places of Akanishta the pure lands of the Buddhas? The answer is, they are the pure lands of the Buddhas, because they are the places blessed by the power of the compassion of the Buddhas. Although these places are the pure lands of the Buddhas, they cannot be seen by the eyes of worldly beings, because they are the places hidden by the power of the blessings of the Buddhas.
Chinese
遣除一切障蔽，于所化众生，刹那之间，请赐予加持。如是说。 所谓“清净处已离”，即是超越彼处，是胜于世间显现，但并非一定在其彼岸，因为是佛陀所居之处的自显现。 如《普贤行愿品》所说：“一尘中有尘数刹，一一刹有难思佛。” 不应认为其不住于极微尘之中，然于其中，任运成就稠密庄严之刹土亦未曾止息。 于其中，亦不必于处所之方，以分别念于方所中寻求，由法界完全清净之力，无论功德之差别显现于何处，皆应知彼处即是胜者之坛城。 如是之处所，即称为大乐土，因是佛陀自身之游舞，而非他人之受用。 因此，毗卢遮那佛是如来部，不动佛是金刚部，宝生佛是宝生部，无量光佛是莲花部，不空成就佛是事业部，各自之坛城聚，无边无际如虚空界，皆是自显任运成就。 如是显现之身与智慧之显现，亦非唯一成立，而是显现为多种多样，亦非众多成立，因报身即是唯一之自显现。 如是显现为刹土、身与智慧，乃是所有佛陀之自显现圆满报身之总集，非一切众生之行境，而是诸佛报身共同之显现。 彼处所显现之主眷，乃是大乘佛法不共之宝藏，因是佛陀报身之自性。 如是之显现，亦是遣除一切障蔽之刹那，与法身无有先后差别而显现。 所谓对所化众生显现，并非是登地者之行境，因“遣除一切障蔽”之语并不完整。 彼处之功德显现方式为： 如《幻化网续》所说： 胜过世间处所之色究竟天，有两倍之量。 本体超越三边，是五种功德之自性，未舍离庄严圆满之宫殿。
English
Having abandoned all obscurations, to the beings to be tamed, In an instant, please grant blessings. Thus it is said. That which is called "having abandoned the pure abode" means it is beyond that; it is superior to the appearance of the world, but it is not necessarily on the other side of it, because it is the self-appearance of where the Buddha dwells. Furthermore, as it says in the Bhadracarya: "In a single atom are Buddhas as numerous as atoms." One should not think that it does not dwell even within the smallest atom, and yet in that place, the spontaneously accomplished, densely arrayed field is not obstructed. In that place, one does not need to seek in one direction, cutting off the direction with the mind. By the power of the completely pure realm of Dharma, wherever the distinction of qualities appears, one should know that very place to be the mandala of the Victorious Ones. Such a place is called the Great Akanishta, because it is the play of the Buddha himself and not the enjoyment of others. Therefore, Vairochana is the Tathagata family, Akshobhya is the Vajra family, Ratnasambhava is the Ratna family, Amitabha is the Padma family, and Amoghasiddhi is the Karma family. The clusters of their respective mandalas, boundless as the expanse of space, are spontaneously accomplished through self-appearance. Thus, the appearance of the form and the appearance of wisdom are not established as one, but appear in various ways, and are not established as many, because the Sambhogakaya is the self-appearance of the one. Such an appearance as the field, form, and wisdom is the general form of the complete enjoyment body, the self-appearance of all Buddhas, not the object of all beings, but the common appearance of the Sambhogakaya Buddhas. In that place, the main retinue of appearances is the uncommon treasure of the Mahayana Dharma, because it is the nature of the Sambhogakaya of the Buddha. Such an appearance is also the moment of abandoning all obscurations, appearing without distinction between before and after the Dharmakaya. The statement "appearing to the beings to be tamed" does not mean that it is the object of those who have attained the bhumis, because the statement "abandoning all obscurations" is not complete. The way the qualities of that place appear is: As it says in the Mayajala Tantra: "The Akanishta above the world's abodes Is estimated to be twice as much. Its essence transcends the three extremes, It is the nature of the five qualities, The palace complete with unabandoned ornaments."