Chinese
如来所善说者如下：从“之后，吉祥金刚持”至“躬身于彼前而住”之间，为祈请之偈颂十六首。从“世尊释迦牟尼”至“世尊如是善哉”之终，为答复之偈颂六首。复次，从“之后”等至“大种姓顶髻大观视”之间，为观视六道之偈颂二首。从“六具密咒王”至“ཨ་ར་པ་ཙ་ན་ཡ་ཏེ་ན་མ་(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”之间，为幻化网所现证菩提之次第偈颂三首。如是，从“如是佛陀薄伽梵”至“以大乘之理为胜”之间，为金刚界大坛城之赞颂偈颂十四首。从“佛陀毗卢遮那大”至“金刚铁钩索大”之终，为法界极清净智之赞颂，足部 不足之偈颂二十五首。从“金刚怖畏作怖畏”至“具声者之胜”之间，为如镜智之赞颂，足部有余之偈颂十首。从“真实无我如是性”至“智慧火焰光极明”之间，为各别自证智之赞颂偈颂四十二首。从“欲义成就胜妙者”至“大宝珍宝顶”之间，为平等性智之赞颂偈颂二十四首。从“诸佛之所证”至“妙吉祥具吉祥之胜”之间，为成所作智之赞颂偈颂十五首。从“胜施金刚胜汝敬礼”至“智慧身汝敬礼”之间，为五如来之智慧赞颂偈颂五首。如是，此等一百六十二偈颂，是从一切成佛之乘中，取出意义之精华，世尊之金刚持之精要一切
English
The well-explained teachings of the Tathagata are as follows: From "Then, the glorious Vajradhara" to "Bowing down, he dwells before him," there are sixteen verses of supplication. From "Bhagavan Shakyamuni" to the end of "Bhagavan, it is good," there are six verses of reply. Furthermore, from "Then" and so on to "Great lineage, greatly beholding the crown," there are two verses on beholding the six realms. From "The six-fold secret mantra king" to "ARA PA TSA NA YA DHIH NA MA (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)," there are three verses on the order of manifest enlightenment through the net of illusion. Thus, from "Thus, the Buddha, the Bhagavan" to "Supreme in the manner of the Great Vehicle," there are fourteen verses praising the great mandala of the Vajra realm. From "Great Buddha Vairochana" to the end of "Great Vajra hook and noose," there are twenty-five verses praising the wisdom of the utterly pure realm of Dharma, with feet lacking. From "Vajra Terrifier, causing terror" to "The best of those with sound," there are ten verses praising mirror-like wisdom, with feet in excess. From "The true selflessness, suchness itself" to "Wisdom flame, light exceedingly clear," there are forty-two verses praising discriminating wisdom. From "The supreme fulfiller of desires" to "Great jewel, precious crown," there are twenty-four verses praising equality wisdom. From "What all Buddhas realize" to "Manjushri, the best of the glorious," there are fifteen verses praising accomplishing wisdom. From "Supreme giver, supreme Vajra, I prostrate to you" to "Wisdom body, I prostrate to you," there are five verses praising the wisdom of the five Tathagatas. Thus, these one hundred and sixty-two verses, having extracted the essence of meaning from all vehicles of Buddhahood, are the essence of the Vajradhara of the Bhagavan, all
Chinese
殊胜无上不变之大乐，于虚空界之边际，以普贤大乐光明智慧之身，显现为远离遮障之自性。清净遮障习气，积聚智慧之资粮。空性与慈悲之自性，二谛无别，执持深广之形相。自性光明，超越三时，故无始无终。远离我与我所之所取与能取等分别念之垢染。恒常安住。无有任何烦恼。现量了知一切法之自性。从轮回之习气中解脱。远离来与去。于无戏论之本体中，自性融入且增长之三摩地与陀罗尼等之所依。如贤瓶、如意树、如意宝般，圆满一切有情之意愿。非诸佛大仙之行境。令无量有情众生于不住涅槃之境地中寂灭。虽显现为种种形象，然彼等之自性无有成立，故如幻术、梦境、影像与声响般，不间断地示现种种显现。三有之顶端，应受供养，超离世间之自性，瑜伽士等以自心光明之征相，各自所能觉知之无上不变之安乐即是此。如云：三乘之解脱，安住于一乘之果。如是所说，乃一切法之无上精髓，故瑜伽士等不应舍弃，当于一切行住坐卧之中，思维、讲述、修习此义，而令其现前，是为如来之密意。此之修习，乃时轮根本续之智慧品中，如来所说，如下：观修烟等已，心无动摇已，修习中观后，当修无上不变。莲花上安置金刚后，命气融入明点中。轮
English
The supreme and unchanging great bliss, at the ultimate edge of the realm of space, with the body of Samantabhadra's great bliss, clear light wisdom, appears as the nature free from obscurations. Purifying the habitual tendencies of obscurations, accumulating the accumulations of wisdom. The nature of emptiness and compassion, the two truths are inseparable, holding the form of profoundness and vastness. Naturally luminous, transcending the three times, therefore without beginning or end. Free from the defilements of conceptual thoughts such as grasping and grasper of self and mine. Always abiding. Without any afflictions. Directly knowing the nature of all dharmas. Liberated from the habitual tendencies of samsara. Free from going and coming. In the essence of non-proliferation, the basis of various samadhis and dharanis that naturally merge and grow. Like a virtuous vase, a wish-fulfilling tree, and a wish-fulfilling jewel, fulfilling the wishes of all sentient beings. Not the object of practice for the great sages, the Buddhas. Pacifying the great mass of limitless sentient beings in the state of non-abiding nirvana. Although appearing in various forms, their nature is not established, so like illusions, dreams, images, and echoes, showing various appearances without interruption. The top of the three realms, worthy of offering, the nature beyond the world, the supreme unchanging bliss that yogis and others can realize individually with the signs of the clear light of their own minds is this. As it is said: The liberation of the three vehicles abides in the fruit of the one vehicle. As it is said, it is the supreme essence of all dharmas, so yogis and others should not abandon it, but should think, speak, and practice this meaning in all activities, and bring it to manifestation, which is the intention of the Tathagata. This practice is what the Tathagata said in the wisdom chapter of the Kalachakra Root Tantra, as follows: Having meditated on smoke and so on, having made the mind unwavering, after practicing the Middle Way, one should meditate on the supreme unchanging. After placing the vajra on the lotus, the life force is absorbed into the bindu. Wheel