Chinese
彼时，在每一地都施加十二缘起逆转，十二缘起支灭尽之真谛的十二种相和十六喜远离障碍而显现。十六身的自性是事物的真如，也就是，显现十六种不变的安乐之相，是坚固的十六喜地。每一个喜也都有身、语、意、智的差别，因此，每一身也都有身、语、意、智的差别。此以上是广述四金刚之修法，也就是，前前支分的智慧之流，在后后之阶段也存在，因此，在三摩地支分未圆满之前是四金刚之修法，在三摩地之终，从获得身、语、意、智合一之双运身开始，就不再称为修法，因为此时必须安立于成就之阶段。此成就也是就所依之阶段而说的，若与无学圆满之佛陀相比，此也应知只是修法而已。此处说：谁以少许续部之义作详尽解释，就能知晓一切大续部王之意，以少量之书就能不费力地成就大义，通达续部义理之变化，真是稀有奇妙！这是中间的偈颂。第二，详细阐述果之安立，首先，略说证悟仅是这些：四金刚之自性，四身之安立，智慧之差别，事业进入之方式，以及，近取合之圣道之安立等。第一是：出自《摄略续王》：诸佛之身金刚，一切非是境及有境之行境。语金刚，一切有情以各自心语了知法。持金刚者之心金刚，一切有情之心性皆安住于地。犹如无垢宝珠，何者是事物之执持者，彼即是耶
English
At that time, on each ground, apply each of the twelve links of dependent origination in reverse, so that the twelve aspects of the truth of the cessation of the twelve links of dependent origination and the sixteen joys become free from obscuration. The nature of the sixteen bodies is the suchness of things, which is also the manifestation of the sixteen unchanging aspects of bliss, which are the sixteen grounds of joy that are firmly established. Each joy also has the distinctions of body, speech, mind, and wisdom, so each body also has the distinctions of body, speech, mind, and wisdom. Above that is the extensive explanation of the practice of the four vajras, which is also the stream of wisdom of the earlier and earlier branches, which also exists in the later and later stages. Therefore, until the branch of samadhi is complete, it is the practice of the four vajras, and at the end of samadhi, from the time of obtaining the union body in which body, speech, mind, and wisdom are united, it is no longer called practice, because at this time it must be established in the stage of accomplishment. That accomplishment is also made in dependence on the stage, but if compared to the complete Buddha who is beyond learning, it should be known that this is only practice. Here it is said: Whoever explains the meaning of the tantra in a small way, can know all the meanings of the great king of tantras. With a small book, one can effortlessly accomplish great meaning. The transformations of understanding the meaning of the tantra are wonderful and amazing! This is an intermediate verse. Second, the detailed explanation of the establishment of the fruit, first, the mere mention of realization is this: the nature of the four vajras, the establishment of the four bodies, the distinctions of wisdom, the way of entering into activity, and the establishment of the noble path of close union. The first is: From the King of Abridged Tantras: The vajra of the body of the Buddhas, all that is not the object and the object-possessor's field of activity. The vajra of speech, all sentient beings understand the Dharma with their own heart's language. The vajra of the mind of the vajra-holder, the nature of the minds of all sentient beings abides on the ground. Like a stainless jewel, whatever is the holder of things, that is Ye.
Chinese
是智慧金刚。如是说，虽然法的界性远离能所的分别，但究竟实相中轮回涅槃一切显现的体性是身金刚；法界自性即是佛的自显现，虽不可言说，然以恒常显现一切音声的威力，于所化众生的他显中，能与一切有情各自的语言，各自的根器相应而发出广大的法音是语金刚；法性以清净的光明相安住于一切有情的心中，使得一切大地，即一切所知境，如所有性与尽所有性二种证悟之理恒常生起是意金刚；法界自性安住于自性大乐中，与轮回涅槃的一切事物及体性相同，故能执持一切事物的体性，总而言之，以执持一切相而显得特殊的无变大乐即是智慧金刚。又是，原始本初的体性，不变法性的明点四者，是真实的四金刚，法性恒常安住于自性清净与离垢清净二者兼具的法性中，此乃过去诸佛恒常证得之境界。若有士夫当下新证得佛果，则此法性于彼士夫而言，未证得佛果前唯是自性清净，然从证得佛果后，就彼士夫而言，即是二种清净兼具。所谓法性的明点四者，也是从体相的角度而作区分，然就其本体而言，则毫无差别，究竟实相是远离一切一与多的边见，然于安立名言时，则安立明点四者也是一个本体。此理亦可类推适用于下文将阐述的四身等。二是经续中说：非是智慧亦非方便，此乃俱生之身，已转化为法身。智慧方便之自性，远离黑暗，从智慧与识的分别中，此乃报身，如声响般，是众多有情的利益之作者。为了有情成熟的缘故。
English
It is wisdom vajra. Thus it is said that although the nature of the dharma realm is free from the distinction between subject and object, the nature of all appearances of samsara and nirvana in ultimate reality is the body vajra; the nature of the dharma realm is the self-manifestation of the Buddha, although it is inexpressible, it is always manifested in all sounds, and in the other manifestations of the beings to be tamed, it can correspond to the language of all sentient beings and their respective faculties, and the great Dharma sound is the speech vajra; the Dharma nature abides in the minds of all sentient beings in the form of pure light, so that all the earth, that is, all knowable objects, the two kinds of realization of suchness and suchness are always arising, which is the mind vajra; the nature of the dharma realm abides in the great bliss of self-nature, and is the same as all things and nature of samsara and nirvana, so it can hold the nature of all things, in short, the immutable great bliss that is distinguished by holding all aspects is the wisdom vajra. Also, the original primordial nature, the four immutable bindus of Dharma nature, are the real four vajras, and the Dharma nature always abides in the Dharma nature with both self-nature purity and impurity purity, which is the realm that the Buddhas of the past have always attained. If a man now newly attains Buddhahood, then this Dharma nature is only self-nature purity before he attains Buddhahood, but from the time he attains Buddhahood, it is also both kinds of purity for him. The so-called four bindus of Dharma nature are also distinguished from the perspective of the body, but in terms of their essence, there is no difference, and the ultimate reality is free from all extremes of one and many, but when establishing names, it is also established that the four bindus are also one body. This reason can also be applied to the four bodies, etc., which will be explained below. Second, it is said in the Tantra: It is neither wisdom nor means, this is the innate body, which has been transformed into the Dharmakaya. The nature of wisdom and means, away from darkness, from the distinction between wisdom and consciousness, this is the Sambhogakaya, like a sound, is the author of the benefit of many sentient beings. For the sake of sentient beings to mature.
Chinese
再次，这会变成诸佛的化身。其中，智慧是无实体的，是黑方；方便是实体的自性，是白方。在智慧身中，胜义的白明点恒常如满月般存在，因此不是智慧。胜义的微尘明点恒常只存在于虚空中，因此也不是方便。白方和黑方的一切，恒常以法性的方式遍布，因此，存在和不存在，以及二者和非二者，从四边解脱的大乐一切相，就是俱生大乐身，而它本身，是遍及其他三身的施作者，从舍弃第四位而显现，具有同类因的特征，即自利圆满。智慧、胜义和心性，即有境大乐；方便、名识和慈悲，即境空二者融为一体，由此，庸常的能取所取，即境和有境灭尽。胜义的智慧和名识，它们执持一切能取所取的特征，是远离黑暗阿赖耶识的果，这即是成办他利的法身，是从睡眠深厚的阶段灭尽而生，具有异熟的特征。以何种方式行持利益他人的事业呢？以极其清净的影像身，以及音声海的声影之语，作为向所化众生示现无量身语之相的原因，具有照见一切所知的特征，这即是梦境的阶段灭尽，以及界反转之果报身，是丈夫行者。解释此义时，从无垢光中，提到了天眼和天耳，这即是说能取所取他者，胜义二者无别融合，以及是显示佛陀自显现的语句。那些身本身的智慧一和方便诸多，是胜义中结合，从一个续部本身以各种化身行持利益有情之事业的原因，是无缘大慈
English
Again, this will become the emanation body of the Buddhas. Among them, wisdom is without substance, it is the black side; skillful means are the nature of substance, it is the white side. In the wisdom body, the white bindu of ultimate truth always exists like a full moon, therefore it is not wisdom. The bindu of ultimate particles always exists only in the empty sky, therefore it is not skillful means either. All of the white side and the black side are always pervaded by the nature of Dharma, therefore, existence and non-existence, and both and neither, the great bliss of all aspects liberated from the four extremes, is the coemergent great bliss body, and it itself, is the agent that pervades all three other bodies, manifesting from abandoning the fourth state, having the characteristic of a similar cause, that is, self-benefit is perfectly complete. Wisdom, ultimate truth, and mind itself, that is, the great bliss with an object; skillful means, consciousness, and compassion, that is, the two empty forms merge into one taste, from this, ordinary grasping and clinging, that is, object and subject are exhausted. The ultimate truth wisdom and consciousness, they hold the characteristics of all grasping and clinging, are the result of being separated from the darkness, the alaya consciousness. This is the Dharmakaya that accomplishes the benefit of others, which arises from the exhaustion of the state of deep sleep, and has the characteristic of maturation. In what way does one engage in the activity of benefiting others? With the extremely pure image body, and the speech of the sound shadow of the ocean of sound, as the cause of showing limitless appearances of body and speech to other beings to be tamed, having the characteristic of seeing all knowable things, this is the exhaustion of the dream state, and the Sambhogakaya, the result of the reversal of the elements, is the masculine actor. When explaining this meaning, from the stainless light, the divine eye and the divine ear are mentioned, which means that the grasper and the grasped, the other, the two ultimate truths are inseparably merged, and it is the words that show the Buddha's self-manifestation. The wisdom of those bodies themselves, one, and the skillful means, many, are combined in the ultimate truth, from one tantra itself, the cause of acting for the benefit of beings with various emanations, is unconditioned great compassion.
Chinese
在一切显现的智慧，是舍弃了醒觉状态的果位，也就是清净无染的化身。其事业是以种种化现于他者显现中，来利益众生。这里所说的“不是智慧也不是方便”，以及“智慧是方便的自性”等等，是为了详细阐述意义。正如《灌顶略示》的论典中所说：“所依和能依皆圆满”，等等。因此，身与智慧是双运，从空性中产生的影像等是乐空双运，因由果来增广等是因果双运，空性执持影像等是空性与悲心的双运，以及“远离寂灭”等等，还有“色身不生于有”等是轮回与涅槃的双运，从无实有中产生等是无实有双运，以及“色与非色”等是空性与色的双运，“无生”等等是境与有境的双运，“不是智慧也不是方便”等等，以及“互相拥抱”等等，从许多前后文来看，是方便与智慧的双运。也就是说，无二智慧之身，以及真实结合的智慧，还有金刚萨埵非男非女的果位，这些都是双运之名的不同称谓。如此一来，四金刚与四身融为一体，就是具足一切殊胜的身，以及不变化的安乐，是具有意双运的特征。因此，双运的意义在于无二味一。如果任何其他的二法没有成为无分别的单一本体，那么仅仅是交替或同时聚集在一起，只是结合的意义，而不是双运。此外，任何法实际上是结合，但如果它成为证悟双运的方法，那么也可以通过关联来赋予它这个名称。然而，在圆满十二禅定地之前，道和果的双运，不仅仅是随顺的结合，而是无分别的双运。从获得禅定到未圆满之间，那些已成为不变化的明点是双运，而那些将来要经历的则是结合。
English
That wisdom which appears in everything is the fruition of abandoning the state of being awake, which is the emanation body, free from defilements. Its activity is to benefit beings through various emanations in the appearances of others. Here, the statement "neither wisdom nor means" and "wisdom is the nature of means," etc., are to explain the meaning in detail. As it is said in the treatise "Brief Exposition of Empowerment": "The support and the supported are perfectly complete," etc. Therefore, body and wisdom are union, the image arising from emptiness, etc., is bliss-emptiness union, the cause is expanded by the effect, etc., is cause-effect union, emptiness holding the image, etc., is emptiness and compassion union, and "separation from nirvana," etc., and "form does not come into existence," etc., is samsara and nirvana union, arising from non-existence, etc., is non-existence union, and "form and non-form," etc., is emptiness and form union, "unborn," etc., is object and subject union, "neither wisdom nor means," etc., and "mutually embracing," etc., from many preceding and following passages, is means and wisdom union. That is, the body of non-dual wisdom, and the wisdom of true union, and the state of Vajrasattva, neither male nor female, are all different names for the term "union." Thus, the four vajras and the four bodies merging into one is the body endowed with all perfections, and unchanging bliss is the characteristic of mind union. Therefore, the meaning of union is placed on non-duality and one taste. If any other two dharmas do not become a single essence without separation, then merely alternating or gathering together at the same time is the meaning of combination, but not union. Furthermore, if any dharma is actually a combination, but if it becomes a method for realizing union, then it is permissible to give it that name through association. However, the union of the path and the fruit up to the completion of the twelve stages of samadhi is not merely a concordant combination, but an inseparable union. From the attainment of samadhi until it is not complete, those that have become unchanging bindus are union, while those that will be experienced later are combination.