Chinese
作用是使自性缘起显现，事业是使见解成为殊胜，结果是法身的一部分。普遍的情况是，因是心性无偏颇，缘是对一切显现修习纯熟。所缘与最初相同，相是平等性的方式，作用是同时运用各种事业，业是对远近和大小没有执着和障碍。结果是三身各自的一部分。对于常，因是心不变的方面，缘是如实了知它，所缘是诸法的自性，相是心不动摇，作用与深奥相似，业是任何因缘都无法动摇，结果是法身的一部分。对于身，因是身体的法在先前显现，如云：“面容手足各种相，出生之时即安住，然而为庸俗习气所染。”如是，是有垢智慧之身。缘是意中获得明亮显现的本尊身，所缘仅仅是风心，相是与诸佛的身语意相合，作用是身心显现为一体，从而立即阻止不净的显现，结果是报身和化身的一部分。对于双运，因是自性中没有二元对立的方面，缘是对一切以一味进入，不分别本尊身而进入，所缘与最初相同，相是二取显现无自性，作用与深奥相似，业是阻止能取所取的显现，结果是实相的三身各自的一部分。对于乐，因是心的自性安住于乐，缘是融乐，特别是俱生融乐的所有融乐，所缘显现为身心，相是不分别身心的乐，作用是使自性乐显现，业是立即阻止自他的痛苦，并且极大地增进空性，结果是法身、报身及其色身的一部分。其中，因是近取因，缘是俱生缘，是深奥等智慧的因缘，而且那也是那七种。
English
The action is to manifest the self-nature of dependent arising, the activity is to make the view supreme, and the result is one aspect of the Dharmakaya. In general, the cause is the impartiality of mind itself, and the condition is the mastery of all appearances. The object is the same as the first, the aspect is the way of equality, the action is to simultaneously use various activities, and the karma is without attachment or obstruction to distance and size. The result is one aspect of each of the three Kayas. For permanence, the cause is the unchanging aspect of mind, the condition is knowing it as it is, the object is the self-nature of all phenomena, the aspect is the immovability of mind, the action is similar to profundity, the karma is not disturbed by any condition, and the result is one aspect of the Dharmakaya. For the body, the cause is the prior appearance of the body's qualities, as it is said: "With faces, hands, and various forms, it abides from the moment of birth, but is stained by ordinary habits." Thus, it is the body of wisdom with defilements. The condition is the deity's body that obtains clear appearance in the mind, the object is only wind and mind, the aspect is in accordance with the body, speech, and mind of the Buddhas, the action is the appearance of body and mind as one, thereby immediately stopping impure appearances, and the result is one aspect of the Sambhogakaya and Nirmanakaya. For union, the cause is the aspect of non-duality in self-nature, the condition is entering into all as one taste, entering without discriminating the deity's body, the object is the same as the first, the aspect is the appearance of duality without self-nature, the action is similar to profundity, the karma is to stop the appearance of grasping and the grasped, and the result is one aspect of each of the three Kayas of reality. For bliss, the cause is the mind's self-nature abiding in bliss, the condition is all the melting bliss, especially the co-emergent melting bliss, the object is the appearance as body and mind, the aspect is not discriminating the bliss of body and mind, the action is to manifest self-nature bliss, the karma is to immediately stop the suffering of oneself and others, and greatly enhance emptiness, and the result is one aspect of the Dharmakaya, Sambhogakaya, and its Rupakaya. Among these, the cause is the immediate cause, and the condition is the co-emergent condition, which are the causes and conditions of profound wisdom, and that is also those seven.
Chinese
意乐的安立唯有于圣道，并且开示八义，这是道时的智慧。下面将要出现的四十支分，主要与果位结合。于此而行，是立即现前的暂时的果，而果位是与究竟结合的。如金刚般的等持，则不必将二者安立为他体。以此为例，详细地应从上师处领受。第二是，彼等一义而说为略，第一续部所说为广，第二续部所说为极广。第二的支分宣说中，有甚深的、广大的、遍布的、常恒的、身的、双运的、安乐的七支分。第一是，由于依缘而生故，是无自性的体性；唯是觉性的体性所生，远离所觉能觉二者而自明自知；由于与功德自性无别而具足，故从体性方面功德无有增益；如是说，水界金和虚空，如清净般而想为清净。如是自性是永离垢染，故所断无有减少，是无有增减；非是取相之分别念的对境，不住于以相不分别的自性中；从不分别之彼性中，显现为一切事物之影像者。甚深之智慧，是与彼等五支分或体性具足者。第二是，因资粮广大，智慧广大，智慧之行境，即彼之显现广大，以缘佛一切法之故，所缘广大，以一切法之相而趣入之故，趣入广大，以一切有情之义门而从一切门中结合之故，事业广大。是广大的体性或五支分。第三是，彼智慧于一切境中无有远近，于一切时中无有远近，基道果三者体性无有差别故而遍布，空性，即是如来藏，无有他异之故而遍布，一切法以不分别而平等
English
The establishment of intention is solely on the noble path, and it teaches eight meanings, which is the wisdom of the path-time. The forty branches that will appear below are mainly combined with the fruition. To act upon this is the immediate manifestation of the temporary fruit, and the fruit is combined with the ultimate. Like the vajra-like samadhi, it is not necessary to establish the two as separate entities. Taking this as an example, one should receive it in detail from the teacher. Secondly, that same meaning is said to be concise, what is said in the first tantra is extensive, and what is said in the second tantra is extremely extensive. In the explanation of the branches of the second, there are seven branches: profound, vast, pervasive, constant, body, union, and bliss. The first is that, because it arises dependently, it is the nature of no self-nature; born of the nature of mere awareness, self-knowing and self-aware, separate from the object of awareness and the subject of awareness; because it is endowed with the inseparable nature of qualities, therefore, from the aspect of nature, there is no increase in qualities; as it is said, the water element, gold, and the sky, are thought to be pure as purity. Thus, self-nature is forever free from defilement, so what is to be abandoned is without decrease, and there is no increase or decrease; it is not the object of conceptual thought of grasping at characteristics, and does not abide in the nature of not conceptually thinking with characteristics; from that very nature of non-conceptualization, it appears as the image of all things. Profound wisdom is that which is endowed with those five branches or characteristics. The second is that the cause, merit, is vast, wisdom is vast, the object of wisdom, that is, its appearance is vast, because it focuses on all the Buddha's teachings, the object is vast, because it enters through the aspects of all teachings, the entry is vast, because it combines from all doors through the meaning of all sentient beings, the activity is vast. It is the nature or five branches of vastness. The third is that that wisdom has no near or far in all realms, no near or far in all times, the basis, path, and fruit are pervasive because there is no difference in nature, emptiness, that is, the Tathagatagarbha, is pervasive because there is no otherness, all dharmas are equal because they are non-conceptual.
Chinese
为了亲眼见到那个，就是周遍，周遍有五个支分。第四是，身和智慧双运，不可能中断，所以是不间断，以及没有像进入无余涅槃那样的阻碍，身没有微尘的法，如所说：如先前一样，后来也一样，是不变的法性。像这样，自性在任何时候都没有任何改变，而且大菩萨们也超出了思维的范畴，所以是不可思议的智慧，这五个就是常有的支分。第五是，虽然显现为转变为甚深之义，但在没有现证佛陀的智慧之前，暂时的智慧本质是变化的，并且由于不是那些的对境，所以与不变的支分相关联。常有是不变的意思。说不是像虚空一样常有。第五是，身是方便智慧父母双运的形象，心安住在自性不变的安乐中，形象安住在慈悲大悲三者无别的自性中，是大乐的违品，念头的近取融入，以及它的坐骑风也融入并停止，由于融化的原因而获得安乐并显现，菩提心安住在不从自处漏失的安乐的体性中，这是安乐的七个支分。说大悲是安乐，是为了就近止息自己和他人的痛苦，以及生起每一个不变的刹那，对于可变的众生们，会引导没有慈悲所缘的广大形象，而且大乐本身也是以那个形象显现，所以最初的修行者也必须知道像那样修行的口诀。如果这样知道了，那么第二一切智者阿跋亚嘎惹古布达在《无畏论释》中说：仅仅是通过成办大乐，主要是为了成办对境所触和它的根以及它的识，成为慈悲等的体性，以及五种智慧的体性而说的。要知道这是非常好的解释。成就者德日布巴说：大乐是慈悲的自性
English
In order to see that directly, it is pervasive, and pervasiveness has five branches. Fourth, the union of body and wisdom is impossible to interrupt, so it is uninterrupted, and there is no obstruction like entering nirvana without remainder, and the body does not have the nature of subtle particles, as it is said: As before, so also after, it is the unchanging nature of reality. Like this, there is absolutely no change in the nature at any time, and great bodhisattvas also transcend the realm of thought, so it is inconceivable wisdom, these five are the very branches of permanence. Fifth, although it appears to transform into the meaning of profundity, until the wisdom of the Buddha is manifested, temporary wisdoms are changeable in nature, and since they are not the objects of those, they are related to the unchanging branch. Permanence is the meaning of unchangeable. It is said that it is not permanent like the sky. Fifth, the body is the form of the union of skillful means and wisdom, father and mother, the mind abides in the bliss of unchanging nature, and the form abides in the nature of the indivisibility of great compassion, and it is the opposite of great bliss, the near attainment of thoughts dissolves, and the wind from its mount also dissolves and ceases, and bliss is obtained and manifested due to the cause of melting, and the mind of enlightenment abides in the nature of bliss that does not leak from its own place, these are the seven branches of bliss. It is said that great compassion is bliss, in order to closely stop the suffering of oneself and others, and when each unchanging moment arises, for changeable beings, it will lead to a vast form without the object of compassion, and great bliss itself also appears in that form, so the initial practitioner must also know the instructions for meditating in the same way. If you know this, then the second omniscient Abhayakaragupta said in the commentary on the Fearless Treatise: It is said that mainly through accomplishing great bliss, it is for the purpose of accomplishing the object of touch and its root and its consciousness, becoming the nature of compassion and so on, and also the nature of the five wisdoms. Know that this is a very good explanation. The accomplished Drilbupa said: Great bliss is the nature of compassion.
Chinese
那。如是说，对于所说的三种显现、三种慈悲等，会给予彻底的定解。但在此处，即使是略微了解也显得很少。第六，一切皆从空性智慧中产生和出生，能止息不清净业相的痛苦，能前往任何地方，不为任何因缘所动摇，即不依赖[稳固]变化，以及仅仅是心之显现的身，和仅仅是风之精华的身体，在适当时机的一刹那，显示聚集了处时的一切所知，也不相违背，具有相好，并能变幻出与自己相似的云朵。如是，这七者被说是金刚身的支分。此处，风心的身体合为一体，所以是七。所谓风，不应理解为具有自相的物质。第七，由于彻底断绝了一切二取显现，所以是无二；心和心所的流转断绝，由于止息了非真实分别念，所以是不分别；安住于诸法如实之自性；由于没有二取显现，所以显现为唯一的清净遍满；在一切处时，显现为成办一切种类的利益；因为从不从那个果位动摇。金刚萨埵的智慧是双运。如是，双运的支分有六。所谓无显现，是指见到一切显现皆无自性；也有解释说，周遍显现是自显的清净坛城。如是，这四十支分是从《金刚橛续》中广说的，是窍诀之义的汇集，如是引证了该续部的六十颂左右的文句，但未能记住。这些也全部圆满具足于果位佛的智慧中，因此，智慧的体性是唯一的，不应理解为各不相同。第三，详细分别解说，对于那七者和各种支分，或者各自一切的基础是什么，在世间法的角度如何获得，在超世间近取因的角度如何获得，以及具慧咒师们在生起次第和圆满次第中出现的道理，以及三身何
English
That. Thus it is said that a thorough understanding will be given to the three appearances, the three kinds of compassion, etc. But here, even a slight understanding seems rare. Sixth, everything arises and is born from the wisdom of emptiness, it stops the suffering of impure karmic appearances, it can go anywhere, it is not moved by any cause, that is, it does not rely on [stable] change, and the body that is merely the appearance of the mind, and the body that is merely the essence of wind, at the appropriate moment, it shows all that is known, gathered in place and time, without contradiction, it has marks and signs, and can transform into clouds similar to itself. Thus, these seven are said to be limbs of the Vajra Body. Here, the body of wind and mind is combined into one, so it is seven. The so-called wind should not be understood as a substance with its own characteristics. Seventh, because all dualistic appearances are completely reversed, it is non-dual; the flow of mind and mental factors is cut off, and because non-real conceptual thoughts are stopped, it is non-conceptual; it abides in the true nature of all dharmas; because there is no dualistic appearance, it appears as the only pure and all-encompassing; in all places and times, it appears to accomplish all kinds of benefits; because it never wavers from that state. The wisdom of Vajrasattva is union. Thus, there are six branches of union. The so-called non-appearance means seeing that all appearances are without self-nature; it is also explained that pervasive appearance is the self-appearing pure mandala. Thus, these forty branches are extensively explained in the Vajrakila Tantra, and are a collection of the meaning of pith instructions. Thus, about sixty verses from that Tantra are quoted, but they could not be remembered. These are also all completely complete in the wisdom of the Buddha of fruition, therefore, the nature of wisdom is one, and should not be understood as different. Third, explaining the detailed distinctions, for those seven and various branches, or what is the basis of each, how to obtain it from the perspective of worldly dharma, how to obtain it from the perspective of the transcendental proximate cause, and the way in which wise mantra practitioners appear in the generation stage and completion stage, and which of the three bodies