English
Saying: I do not have. Completely unbroken, always present. Not ignorant of all that is knowable, yet not always manifestly directed towards it. Thus it is said. Its similarity to the moon is that the moon's light is naturally clear and without stain, pervading all places, yet it does not make the smallest things too clear. Similarly, although wisdom is extremely clear, it does not discriminate between worldly phenomena. This is the nature of anger, hence it is extremely clear, and because the mind is vajra and inconceivable, its opposite is not the opposite of individual discrimination. Equality Wisdom is, as it is said: Abiding in stillness without abiding, is considered Equality Wisdom. As it is said, seeing all that is knowable, self and other, as equal in emptiness, pure from the beginning, and in the nature of luminosity, and from this arises the power of great compassion for beings as oneself. Just as the sun's light is extremely bright and pervades all, and ripens with warmth, so too, this appearance of emptiness and clarity pervades all that is knowable, and has the nature of ripening beings. This is because the pride and stinginess of attachment to oneself or one's own enjoyment and qualities are pure from the beginning, abandoning self-interest and acting with great compassion for the benefit of others, it is the all-pervading body vajra, therefore it pervades all equally. Discriminating Wisdom is, as it is said: Discriminating Wisdom is always unhindered in all that is knowable. As it is said, although worldly phenomena do not actually appear, yet by the power of seeing the infinite appearances of ultimate reality, the causal nature of those worldly phenomena that appear to infinite beings, without remainder or omission, is known all at once. Therefore, it is symbolized by meditating on the seeds and hand gestures, etc., of each deity without mixing them. Because ignorance and evil views are naturally pure, it has the nature of suchness and all-ness, and of completely distinguishing between the worldly and the ultimate. It is the basis from which all the teachings arise, therefore it is speech vajra. Activity Accomplishing Wisdom is, as it is said: Activity Accomplishing Wisdom is various in all realms, with immeasurable Buddha emanations, mind
Chinese
具有之义是成办。如是说，平等性智安住于无缘大悲之自性即是作事智，彼乃自性大悲，特法是能力威力无碍之体性，作用是在一切刹土对一切所化有情能示现无量之身语意之变化，以是三智融为一体之事业之本体之故。如日月种子手印融为一体，以具光芒炽燃之方式而为道。此由事业与作为极清净之故，具有示现身语意各种形象之能力威力，由断除嫉妒之故，勤于利他，故为事业金刚。法界智者，从本以来未为任何障碍所染污，亦是轮回与果位所知一切之自性，是无分别智之体性，是无余且无缺之功德无尽之自性，是大乐一切种。如是说，一切法之如是性，是二障清净之体性，于彼对境事物之知，是不可知权势之体性。如是说。于此亦摄集其他四智，以是安住实相之身圆满之故，与由最初四现证所成之天身圆满相符。此乃断除一切二障，是功德一切圆满之自性之故，是功德金刚，由贪欲极清净之故，是大乐之自性故为智慧金刚。彼之摄略等其他众多续部中亦说，莲花部调伏愚痴与恶见，金刚萨埵如来部名为调伏贪欲，珍宝与事业部，除了事业与作用之差别外，本体相同，彼于一切刹土示现身与事业者，此处亦与之相符，于经部佛地与弥旁（弥勒）论典所说之五智之连结方式，唯见此为安乐。总的来说，法界是嗔恨，明镜是愚痴
English
The meaning of having is accomplishing. It is said that the equality wisdom abiding in the nature of unconditioned compassion is the activity wisdom. It is the great compassion of self-nature, and its special characteristic is the nature of unimpeded power and ability. Its function is to be able to show infinite transformations of body, speech, and mind to all sentient beings to be tamed in all realms. Because these three wisdoms are the essence of the activity that is integrated into one, it makes the path in the manner of the sun and moon seed mudra integrated into one with blazing light. Because this is extremely pure in action and activity, it has the power and ability to show various forms of body, speech, and mind. Because it is free from jealousy, it is diligent in benefiting others, so it is the karma vajra. The Dharmadhatu wisdom is that which has not been defiled by any obscurations from the beginning, and it is also the nature of all phenomena of samsara and fruition. It is the nature of non-conceptual wisdom, the inexhaustible nature of complete and unlacking qualities, and it is the great bliss of all kinds. As it is said, the suchness of all dharmas is the nature of the purification of the two obscurations. Focusing on the knowledge of things, it is the nature of unknowable power. It is said. Here, the other four wisdoms are also included, because it is the complete body of the ultimate reality, and it is in accordance with the complete divine body made of the first four Abhisambodhis. This is because it abandons all two obscurations and is the nature of all complete qualities, it is the quality vajra, and because it is extremely pure of desire, it is the wisdom vajra of great bliss itself. In many other tantras such as the summary of that, it is also said that the lotus family subdues ignorance and evil views, the Vajrasattva Tathagata family is called subduing desire, and the jewel and karma families are the same in essence except for the difference between action and activity. It is said that it shows the body and activity in all realms. Here, it is also in accordance with that, and in the sutra Buddha-bhumi and the explanation of the five wisdoms in the Maitreya's treatises, only this method of application is seen as comfortable. In general, Dharmadhatu is hatred, and mirror is ignorance.
Chinese
或者与（异性）结合，或者颠倒过来。贪欲的辨别和结合，以及愚痴的清净，凡是这些与金刚身结合等，就像这个方向的咒师，无论贤愚都知道的那样结合也可以。如果按照通常的说法，嗔恨的清净就是忿怒尊。将毗卢遮那佛和不动佛做成双运，将其他部族转变为金刚萨埵部族，将其列入五部之中，再加上其他三个部族，就能做到五种智慧的清净。第二，五种现证菩提是：以常尽智慧如金刚的等持分为四种，第一种是白色界完全清净的十六喜悦以上降的方式显现的究竟智慧，这是从心辨别中现证菩提，如月亮一般。精液和明点二者都完全清净的智慧，具有下稳固的自性，俱生究竟，具有二十界完全清净的特征，这是从菩提心现证菩提，如太阳一般。二十界是：从五蕴中，以四种元素来分，所以是二十。这些清净也是以究竟道的五种智慧，以四无量来分，所以是二十空性的智慧。在那之后，一切风的聚合都融入的智慧，究竟空性，如种子和手印一般，是从稳固的金刚中证得菩提。这些智慧本身遍及一切所知，就像融为一体一样，是从金刚的自性中证得菩提。在那之后，圆满佛陀的智慧在解脱道的相续中产生时，身语意功德事业与虚空同等，这是以圆满身来象征，如所有如来之自性一般，从中现证菩提。第四是：通过修习日月和合，在圆满次第的阶段，身体上增加要点，在阿哇都帝脉中，脉轮的结节处，拙火燃烧，明点融化的白红燃烧滴落和合显现，象征着修习种子和手印是风心融入中脉，融为一体是这些聚合的融化安乐空性。
English
Or combining with (the opposite sex), or reversing it. Discernment and union of desire, and purification of ignorance, all of these combined with the Vajra body, etc., just like the mantra practitioners in this direction, whether wise or foolish, all know it, combining it like that is also fine. If according to the usual explanation, the purification of hatred is only the wrathful deity. Making Vairocana and Akshobhya into Yuganaddha, transforming other families into the Vajrasattva family, listing it among the five families, and adding three other families to it, one can achieve the purification of the five wisdoms. Second, the five Abhisambodhis are: dividing the Samadhi of constant ultimate wisdom like Vajra into four, the first is the ultimate wisdom that appears in the manner of the sixteen joys of the white realm completely purified, descending above, this is Abhisambodhi from the discernment of mind, like the moon. The wisdom of both semen and bindu completely purified, having the nature of lower stability, coemergent ultimate, having the characteristic of twenty realms completely purified, this is Abhisambodhi from Bodhicitta, like the sun. The twenty realms are: from the five aggregates, divided by the four elements, so there are twenty. These purifications are also the wisdom of the twenty emptinesses, divided by the five wisdoms of the ultimate path, divided by the four immeasurables. After that, the wisdom of the complete emptiness in which all the aggregates of wind dissolve, like a seed and a hand seal, is enlightened from the stable Vajra. These wisdoms themselves pervade all knowable objects, just like being integrated into one, is enlightened from the nature of Vajra. After that, when the wisdom of the perfect Buddha arises in the continuum of the path of liberation, the body, speech, mind, qualities, and activities become equal to space, this is symbolized by the complete body, like the nature of all Tathagatas, from which Abhisambodhi is realized. Fourth: By meditating on the union of the sun and moon, in the stage of the completion stage, adding the key points to the body, in the Avadhuti nadi, at the knots of the nadi chakras, the heat is blazing, the white and red burning drops of bindu melt and appear in union, symbolizing that practicing seed and hand seal is the wind mind dissolving into the central channel, and integrating into one is the melting bliss emptiness of these aggregates.
Chinese
是智慧。身完全圆满是，从此证悟自性俱生，成就圆满次第智慧之本尊。如是说，何故从身所生之故，故名为天。如是。第二，旁述之义是，月亮坛城是表父亲之精液，其间作十六母音是，父亲之界性转移十六，具十六母音之自性，彼亦以身体左右之差别，表示总集三十二者之所有分。太阳坛城是表母亲之红明点，彼即是五界自性之精华，从何处有一，彼处亦有一切之次第。一一亦以四大之差别分为二十。彼二十者，所依是身体之法，各有一个明点，能依是心之法，各有一个乐，以此分则为四十。彼等各有世俗显现方便之分，和胜义空性智慧之分，以此分则为八十。于第三现证之时候，仅仅是字，即是中阴风心融入精血之中央。吽字虽无在此次第生起五分，然总的来说，五分同时具足，能清净胎之五位，如《律生论》云：不动形象之蠕蠕者，美美者是宝生。无量怙主亦达达者，不空成就果果者，坚硬变现毗卢遮那者，是示现五种形象。如是说。嗡字亦有那达明点半月头腹，是五部之清净。金刚之五下角是五根，五上角是头之五根分，四肢各有五指。一切融为一体，化为光团是，蕴界处之诸法次第增长也。彼亦种子手印与月亮相融是，骨头筋和精液圆满，彼与太阳相融是，皮肤肉和血等圆满也。此为略摄之五种现证，是以不作放光和收光之角度而言，彼时是欲从卵生之卵壳中出生，或胎生
English
Is wisdom. The complete perfection of the body is, from this, realizing the innate nature, accomplishing the deity of the wisdom of the completion stage. Thus it is said, "Why is it born from the body? Therefore, it is called a deity." So it is. Secondly, the meaning of the digression is that the lunar mandala represents the father's semen, and the sixteen vowels in it are: the father's realm shifts sixteen, possessing the nature of sixteen vowels, which also represents the complete collection of all parts of the thirty-two with the distinction of the left and right sides of the body. The solar mandala represents the mother's red essence, which is the essence of the nature of the five elements. From wherever there is one, there is also the order of everything. Each one is also divided into twenty by the distinction of the four elements. Those twenty, the dependent is the dharma of the body, each with a bindu, and the dependent is the dharma of the mind, each with a bliss, thus dividing into forty. Each of them has a part of the conventional appearance of means, and a part of the ultimate emptiness of wisdom, thus dividing into eighty. At the time of the third manifestation, only the letter is the intermediate state wind-mind merging into the center of semen and blood. Although the five parts of the Hum syllable are not generated in this order, in general, the five parts are complete at the same time, which can purify the five stages of the womb. As it is said in the Vinayasutra: "The wriggling of the immovable form, the beautiful is the origin of jewels. Immeasurable protector is also the dada, the unempty accomplishment is the gogora, the hardened transformation is Vairochana, which shows five forms." So it is said. The Om syllable also has nada, bindu, crescent, head, and abdomen, which are the purification of the five families. The five lower corners of the vajra are the five roots, the five upper corners are the parts of the five roots of the head, and each of the four limbs has five fingers. When everything merges into one and transforms into a ball of light, the aggregates, realms, and sources gradually increase. Also, the seed handprint merges with the moon, which is the completion of bones, tendons, and semen. It merges with the sun, which is the completion of skin, flesh, and blood. This is a slightly condensed version of the five manifestations, which is based on the perspective of not emitting and collecting light. At that time, it is desired to be born from the eggshell of the egg-born, or the womb-born.