English
Even the slightest movement of a particle, along with all its causes and effects, is known simultaneously by a single wisdom – this is the Dharmakaya. Its appearances are without cessation, manifesting in various forms such as bodies and realms – this is the Sambhogakaya. The wisdom that also demonstrates the means to liberate beings who are deluded into believing in non-existence is the Nirmanakaya. These three are all aspects of the same wisdom, which is the meaning of the union of the three kayas. Furthermore, the intention to manifest the benefit of all sentient beings is complete, without delay, fully perfected, and never abandoned. Meaningless actions are impossible, and there is no conceptualization whatsoever, as it knows all knowable things. To this inconceivable state, I prostrate! Do not obscure the vast view with the narrowness of your own school's views. Great abandonment is seeing that all obscurations, along with their imprints, have been primordially ceased. In the Sutra Requested by the Lord of Dharani, it says: "Separation is not exhausted by the mind, but because it is exhausted from the beginning, it is therefore called exhausted." Great realization is like Prapaba and others, knowing all phenomena such as samsara and nirvana, ground and path, without examination. Third, the limbs. The great teacher Ngawang Drakpa said: "Perfect enjoyment and union, great bliss are without inherent existence. Compassion pervades completely, is continuous, and without cessation." As it is said. The first of the seven is perfect enjoyment, which is the complete perfection of marks and signs. The second is union, which is union with the wisdom consort of one's own appearance. Some say that when this is included in the Buddha's ground, there is no distinction between male and female deities, as it is only emanation, so the union of father and mother is definitive, and is only established on the inseparability of emptiness and compassion. However, since the appearance of faces and hands exists, the appearance of father and mother cannot be prevented, and in the case of the seven limbs, emptiness and compassion are counted separately as limbs, so this is not reasonable. Therefore, our own system believes that in the Guhyasamaja, the Tathagatas enjoy the joy of desirable qualities, and it is said that the mind stream is stimulated, so in the appearance of pure and vast appearances, the wisdom of the objects of enjoyment, such as consorts, appears as desirable qualities, and enjoying this joy also exists in the Vajrayana system. The third is great bliss, which is the nature
Chinese
是与生俱来的安乐的自性而安住。第四是不存在自性，是远离戏论和一切的空性。第五是恒常具有缘众生的慈悲。第六是相续不断绝，即色身和智慧二者都是常恒的相续。第七是没有断绝，即进入无意之灭定，以及色身暂时中断的断绝。有些则连接为智慧的相续不断绝和色身没有断绝，这似乎并不矛盾。在灌顶时，灌顶的智慧也具有七支，在生起次第和圆满次第二者中也如此修习，因此能获得具有七支的佛身。这总的来说是所有续部经典的意趣，特别是大学者智足师徒所强调的。第三，分为色身和智慧二者，首先，总的来说，在此乘中，虽然开示了十六身、十二身、以及以圣种百种的差别而分的百身等无量无尽的身，但简而言之，可归纳为：身的刹土、自性、分类、事业的进入方式。第一，总的来说，在何处成佛的处所，如共同道次第中所说的那样，有多种说法，但究竟而言，就是名为“妃女的bhaga（藏文，梵文Bhaga，梵文罗马拟音bhaga，吉祥）”和“秘密”者，是远离一切戏论的空性，即一切种类的空性，被称为佛陀的处所。如《吉祥密集续》中也说：“明妃所生之士夫，何处亦不住留，何处亦不游行，远离初始与终末，无二显现于三处，遍及一切诸有情。”因此，对于该刹土来说，没有方位和十方世界的远近之分，如上所述，是周遍一切，远离戏论的智慧，即一切种类的智慧，仅仅是显现为刹土景象的清净显现。智慧的观视进入并行使利益的刹土，就是一切世界。而且，在不清净的刹土中，佛陀的显现产生，那也被视为真实的刹土，但主要是获得地的菩萨的等持
English
It abides as the very nature of innate bliss. Fourth is the absence of inherent existence, which is emptiness free from all elaborations. Fifth is the constant presence of compassion directed towards all sentient beings. Sixth is the unceasing continuity, meaning that both the Rupakaya and the wisdom are eternally continuous. Seventh is the absence of cessation, which refers to entering into the cessation of non-conceptual absorption, as well as the cessation of the temporary interruption of the Rupakaya. Some connect it as the unceasing continuity of wisdom and the absence of cessation of the Rupakaya, which does not seem contradictory. At the time of empowerment, the wisdom of empowerment also possesses the seven branches, and by meditating in this way in both the generation and completion stages, one attains the Buddha's body, which also possesses the seven branches. This, in general, is the intention of all Tantric texts, and in particular, it is emphasized by the great teacher Yeshe Zhap and his followers. Third, it is divided into Rupakaya and wisdom. Firstly, in general, in this vehicle, although it is taught that there are sixteen bodies, twelve bodies, and hundreds of bodies distinguished by the hundred noble lineages, etc., which are inexhaustible, in essence, it can be summarized as: the field of the body, the nature, the classification, and the way of engaging in activities. First, in general, the place where one attains enlightenment, as explained in the common path, is said to be diverse, but ultimately, it is the one called "the bhaga (藏文，梵文Bhaga，梵文罗马拟音bhaga，吉祥) of the consort" and "secret," which is the emptiness free from all elaborations, that is, all kinds of emptiness, which is known as the Buddha's place. As it is said in the Shri Samputi Tantra: "The male born from the Vidya, does not abide anywhere, does not go anywhere, free from beginning, end, and middle, non-dual, appearing in three places, pervading all beings." Therefore, for that field, there is no distinction of direction and distance in the ten directions of the world. As mentioned above, it is all-pervading, the wisdom free from elaborations, that is, all kinds of wisdom, which is merely the pure appearance that arises as the appearance of the field. The field where the vision of wisdom enters and performs the benefit of going is all the realms of the world. Moreover, when the appearance of the Buddha arises in an impure field, that is also regarded as a real field, but mainly the Samadhi of the Bodhisattva who has attained the ground
Chinese
那是行境的影像，（经中）说一微尘中有如微尘数般的佛陀安住，这也是它的显现。在《经义释》中说：“极其清净且具支配力的遍知之自性”，这也是对宫殿的解释。因此，不应将诸佛视为存在于不同的刹土。对于非共同的胜乐轮道的修行者们，赐予成就之化身勇士和瑜伽母们所亲近之境的主尊是二十四境和八大尸林。第二是智慧坛城，当一个人现证菩提时，蕴、界、处转依之三十七尊神，或者根脉自性转依之六十二尊神等，所有智慧坛城同时成就。第三，暂时安立一至六身，第一是双运身。第二是佛陀自显所摄之法身，以及所化有情他显所摄之色身二者。第三，经部所说的三身，或者此派的观点，从自显或他显的具相之身，到显现为草木森林等之间的影像，是身金刚；声音，如支分海洋的妙音，是语；双运之智慧是意，即三金刚。或者说空性是法身，乐是报身，明现是化身。其他与经部相同，只是将双运之智慧说成是法身，并将意、语、身三者依次说成是法、报、化三身。第四，空性自性身，乐是法身或大乐身，佛陀自显之语是报身和化身，安立为四金刚身，或者自显之身是报身，大悲是化身。第五，以五部和五智之差别而分五身。第六，加上遍行金刚萨埵大乐身，共六身。认为具相之身是风，由光明身所成，如《金刚帐》中所说：
English
That is the image of the field of activity. It is said that Buddhas as numerous as dust particles reside in one dust particle, and this is also its manifestation. In the Sutra Commentary, it says, "The nature of consciousness that is extremely pure and dominant," which is also an explanation of the palace. Therefore, Buddhas should not be regarded as existing in different realms. For the practitioners of the uncommon Chakrasamvara path, the chief of the realm where the emanation bodies of heroes and yoginis who bestow accomplishments are close is the twenty-four lands and the eight great charnel grounds. The second is the wisdom mandala. When a single individual attains complete enlightenment, the thirty-seven deities of the transformed aggregates, elements, and sense bases, or the sixty-two deities of the transformed nature of the root channels, and so on, all the wisdom mandalas are accomplished simultaneously. Third, temporarily establishing from one to six bodies, the first is the union body. The second is the Dharmakaya, which is gathered from the Buddha's own appearance, and the two Rupakayas, which are gathered from the appearance of other beings to be tamed. Third, the three bodies spoken of in the Sutra system, or the view of this school, from the body with marks and signs of self-appearance or other-appearance, to the image between appearing as plants, trees, and forests, is the Body Vajra; the sound, like the melodious sound of the ocean of limbs, is Speech; the wisdom of union is Mind, that is, the Three Vajras. Or it is said that emptiness is the Dharmakaya, bliss is the Sambhogakaya, and clear appearance is the Nirmanakaya. Others are the same as the Sutra, except that the wisdom of union is said to be the Dharmakaya, and the three, Mind, Speech, and Body, are said to be the three, Dharma, Sambhoga, and Nirmana, respectively. Fourth, emptiness is the Svabhavikakaya, bliss is the Dharmakaya or the Mahasukha body, the speech of the Buddha's own appearance is established as the Sambhogakaya and the Nirmanakaya, the four Vajra bodies, or the body of one's own appearance is the Sambhogakaya, and great compassion is the Nirmanakaya. Fifth, the five bodies are distinguished by the difference between the five families and the five wisdoms. Sixth, adding the all-pervading Vajrasattva Mahasukha body, there are six bodies. It is believed that the body with marks and signs is wind, made of a body of light, as stated in the Vajrapanjara:
Chinese
具足三十二相和八十随好之身，即是我。那为何呢？因为我应当成办诸有情之事。金刚手菩萨又问：是世尊的肉身吗？金刚持回答说：我是如镜之智。这样说，必定是遮止了。如果出现以妙相等庄严之身，是否会变成肉身呢？这样想，回答说这是智慧。遮止了是由风所成。如镜之智被说为报身的体性。因此，与慈氏菩萨的论典非常相符。第四，总的来说，如前共同所说，从心性光明显现，以断证功德之力，十方虚空所遍之处，时间如虚空存在多久，就必须利益有情，因此周遍和常有也必须具备。事业之因的主要也是这两者。特别是进入瑜伽母续部的道者，以及尤其是进入胜乐金刚道的瑜伽士们，行事业的方式是不共的，依靠金刚瑜伽母们的特殊集会，而与吉祥黑汝嘎的果位结合，即在下面讲解三使者的章节中将会讲解。第二，智慧的安立，共同的是经部的道次第，不共同的是依止道的章节中已经讲完。第二，论典的意义是：以共同道调伏自相续，广说不共道，证得无上智慧之理，以祈愿的结尾，使善妙吉祥的偈颂。第一，简略指示是：以共同道等。广说分为：小乘和共同道，大乘的不共道，两者都需要的道，菩萨行四种。第一，小士道是：今生等。思维暇满难得和死亡无常，知晓今生的所有苦乐如闪电般无常。见到善恶之果，因害怕恶趣的痛苦，而行持黑白业。
English
This body adorned with the thirty-two major marks and eighty minor marks is me. Why is that? Because I must accomplish the affairs of all sentient beings. Vajrapani Bodhisattva then asked: Is it the physical body of the Bhagavan? Vajradhara replied: I am mirror-like wisdom. Saying this, it is definitely a prohibition. If a body adorned with excellent marks and signs appears, will it become a physical body? Thinking this, it is answered that it is wisdom. It is prohibited that it is made of wind. Mirror-like wisdom is said to be the nature of the Sambhogakaya. Therefore, it is very consistent with the treatises of Maitreya. Fourth, in general, as previously stated in common, from the manifestation of the clear light of mind nature, by the power of the qualities of abandonment and realization, wherever the ten directions pervade the sky, for as long as time exists like the sky, one must benefit sentient beings, so pervasiveness and permanence must also be complete. These two are also the main causes of activities. In particular, for those who have entered the path of the Yogini Tantras, and especially for the Yogis who have entered the path of Chakrasamvara, the way of engaging in activities is uncommon, relying on the special gathering of Vajra Yoginis, and uniting with the state of glorious Heruka himself, which will be explained in the chapter below on explaining the three messengers. Second, the establishment of wisdom, the common one is the stages of the Sutra path, and the uncommon one has already been explained in the chapter on relying on the path. Second, the meaning of the treatise is: taming the mind stream with the common path, extensively explaining the uncommon path, the way to manifest the supreme wisdom as the result, and the verses that make the end of the aspiration virtuous and auspicious. First, the brief indication is: with the common path, etc. The extensive explanation is divided into: the Hinayana and the common path, the uncommon path of the Mahayana, the path needed for both, and the four practices of the Bodhisattva. First, the path of the small person is: this life, etc. Thinking about the difficulty of finding leisure and endowment and the impermanence of death, knowing that all the joys and sorrows of this life are as impermanent as lightning. Seeing the results of good and evil, fearing the suffering of the lower realms, and practicing black and white karma.