English
The wisdom of practice is that which is truly accomplished. The obscurations of body, speech, and mind are purified, liberated from karma and afflictions, and the habitual tendencies of virtuous and non-virtuous thoughts are completely purified. This is the wisdom of the completely pure realm of Dharma, which is blessed by Akshobhya. Therefore, the aggregates, elements, and likewise the sense bases, these five having been divided into five categories, when the Tathagatas bless them individually, the karmas of samsara arise from karma. Likewise, the five faculties together with their external objects, each one is constantly blessed by the five Sugatas, and the five wisdoms also truly abide in three places. Thus it is said. The explanation of the lineages being explained as a hundred types, the meaning of the sutra called "Lineages Explained as a Hundred Types" has been explained. The Vajra disciple asked: If the preciousness of the hundred lineages is from the body made of the complete accumulation of the finest particles of all the Tathagatas, there is no doubt about that, then how can it be briefly summarized into five types? The Vajra master said: The aggregates of the body manifestly arise from the four elements, because the elements gather, therefore arising from arising. Therefore, whatever arises from the aggregates of form, etc., is of the Tathagata lineage, which approaches by gathering the earth element. Likewise, the jewel lineage is the water element. The lotus lineage is the fire element. The karma lineage is the wind element. The vajra lineage is that which is gathered into the element of consciousness. In this way, the mandala of one's own body, with the distinction of arising and arising from arising, the five aggregates become a hundred, and also become the Suchness of the five secrets, becoming the Suchness of the five great elements. Here, in the Guhyasamaja Tantra, it says: In the center of the sphere of space, the mandala of vajras arises from all. If you wish to hold the peaceful vajra, you should also gather them well. Thus it is said. In order to clarify that meaning, in the Sarvarahasya Tantra it says: The five self-natures of the five elements, the human body should be examined, by meditating on that reality, one's own mind can become enlightened through power.
Chinese
如是转变。如是说，以及在与虚空同等的续部中也说：此诸有情皆是五佛之自性，如舞蹈者与善绘者般显现，于何处名为大乐唯一者，唯一之幻化乃作种种舞。如是宣说。总而言之，名为五种之经义已解说完毕。金刚弟子请问：从五种如何转变为三种呢？金刚阿阇黎说：宝生部与身金刚一同成为无二无别。不空成就部与语金刚一同成为无二无别。不动部与第六如来部一同成为无二无别。如是从百部开始，直至五部之间的自性之佛与菩萨们，乃以自己的身语意所摄持。 如是世尊于名为《密集金刚》之大瑜伽续中说：其后，一切如来以不尽之金刚三者融入自己的身语意中。以及，若观身语意，自性则无所观。于咒之身中结合时，无菩提亦无修习。身语意之体性，总而言之，于分析之后，以咒所观察之三摩地，应修习结合之仪轨。如是宣说。以及，于与一切佛平等修习之空行母幻化安乐之最胜中，亦清晰地显示此义：从影像、模范等之中，瑜伽不会生起，若精进于菩提心，则由此瑜伽转变为天神。自身乃一切佛，一切勇士皆为我。因此，以自身结合为天神，应极力成办自身。如是宣说。以身语意结合之故，亦转变为三种。名为三种之经义已解说完毕。金刚弟子请问：一切证悟之自性佛与菩萨们，以自己的身语意真实摄持，若无犹豫，则此三种
English
Thus it transforms. As it is said, and also in the tantra equal to space it is said: All these beings are the nature of the five Buddhas, appearing like dancers and good painters. Where is the only one called great bliss, the only one dances in many ways. Thus it is declared. In short, the meaning of the sutra called five aspects has been explained. The Vajra disciple asked: How does it transform from five aspects into three? The Vajra Acharya said: Ratnasambhava becomes inseparable with the body Vajra. Amoghasiddhi becomes inseparable with the speech Vajra. Akshobhya becomes inseparable with the sixth Tathagata, thus starting from the hundred families, the Buddhas and Bodhisattvas who are the nature of the five families are gathered by their own body, speech and mind. As the Blessed One said in the great yoga tantra called Guhyasamaja: Then, all the Tathagatas will be fully absorbed into their own body, speech and mind by the inexhaustible three vajras. And, if one observes the body, speech and mind, there is nothing to observe in essence. When combined in the body of mantra, there is no enlightenment and no practice. The nature of body, speech and mind, in short, after analyzing, the samadhi observed by mantra, one should practice the ritual of combination. Thus it is declared. And, in the supreme bliss of the illusion of the Dakini who practices equally with all the Buddhas, this meaning is also clearly shown: From images, models, etc., yoga will not arise, but if one strives for Bodhicitta, then from this yoga transforms into a deity. Oneself is all the Buddhas, all the heroes are me. Therefore, by combining oneself as a deity, one should strive to accomplish oneself. Thus it is declared. Because of the combination of body, speech and mind, it also transforms into three. The meaning of the sutra called three has been explained. The Vajra disciple asked: The Buddhas and Bodhisattvas who are the nature of all realizations are truly held by their own body, speech and mind, if there is no doubt, then these three
Tibetan
་དེ་ཡང་ཇི་ལྟར་ན་རྡོ་རྗེ་གསུམ་མི་ཕྱེད་པའི་བདག་ཉིད་ཅན་གྱི་སྐུ་རྡོ་རྗེར་འགྱུར་བ་ལགས། བཅོམ་ལྡན་འདས་རྡོ་རྗེ་སློབ་དཔོན་སྟོན་པས་བཤད་དུ་གསོལ། རྡོ་རྗེ་སློབ་དཔོན་གྱིས་སྨྲས་པ། སེམས་ཅན་ཆེན་པོ་འདུས་པའི་དོན་ལ་ཞུགས་པ་རྣམས་ལ་ཕན་པར་བྱ་བའི་ཕྱིར་ལུས་རྣམ་པར་དབེན་པའི་མཐར་ཐུག་པ་འདྲི་བར་བྱེད་པར་བྱེད་པ་ལེགས་སོ་ལེགས་སོ། །དེ་བས་ན་ངས་ལུས་དང་ངག་དང་ཡིད་དང་ཕན་ཚུན་གཅིག་ལ་གཅིག་རྒྱུར་གྱུར་པ་བསྟན་ནས་སྐུ་རྡོ་རྗེའི་ཏིང་ངེ་འཛིན་ལ་རབ་ཏུ་གཞག་པར་བྱ་ཡིས་ཉོན་ཅིག །དོན་ལ་དམིགས་པའི་ལུས་དང་ནི། །དག་ཀྱང་ཡིད་ཀྱིས་བསྐུལ་བྱ་ཞིང༌། །ཡིད་ནི་དགའ་བར་བྱེད་པ་ཡིན། ། དངོས་གྲུབ་རབ་མཆོག་བསྒྲུབ་པར་བྱ། །ཞེས་བཅོམ་ལྡན་འདས་ཀྱིས་གསང་བ་འདུས་པ་ལས་གསུངས་ཏེ། འདིའི་དགོངས་པ་ནི་འདི་ཡིན་ཏེ། དེ་ལ་སྐུ་རྡོ་རྗེར་གྱུར་ནས་རྐན་དང་མཆུ་སྦྱར་བ་དང༌། ལྕེའི་ཚོགས་རྣམ་པར་གྱུར་པ་ལས་གསུང་རྡོ་རྗེ་ལ་འཇུག་པར་འགྱུར་རོ། །ཐུགས་རྡོ་རྗེ་ནི་དེ་ལ་སྐུལ་བར་བྱེད་པ་ཡིན་ཏེ་དེ་ལྟར་གསུམ་ཚོགས་པ་ལས་ཡིད་དགའ་ཞིང་ཚིམ་པར་བྱེད་པའི་དངོས་གྲུབ་རྫོགས་པར་བྱེད་དོ་ཞེས་པའི་དོན་ཏོ། །དེ་ལྟར་ལུས་དང་ངག་དང་ཡིད་ལ་སོགས་པའི་བསྒོམ་པའི་མཚན་ཉིད་བརྟགས་ནས་ད་ནི་རྡོ་རྗེ་གསུམ་མི་ཕྱེད་པའི་མཚན་ཉིད་གཞག་པར་བྱ་སྟེ། གསང་བ་འདུས་པ་ལས་ཁྱེད་ཀྱི་སེམས་ལུས་ལྟ་བུ་དང༌། ལུས་སེམས་ལྟ་བུ་དང༌། སེམས་ཚིག་ཏུ་བརྗོད་པ་ལྟ་བུ་སྐྱེད་ཅིག་ཅེས་གསུངས་པས་བདག་ནི་རང་བཞིན་གྱི་བདག་པོའི་ཞེས་བདག་ཉིད་བརྟན་པ་བསྐྱེད་ལ་རྡོ་རྗེ་གསུམ་གྱི་བདག་ཉིད་རྡོ་རྗེ་འཆང་ཆེན་པོར་ལྷག་པར་མོས་པར་བྱས་པ་ནི་བྱིན་གྱིས་བརླབས་པའི་རྣལ་འབྱོར་ཅེས་བྱ་བར་བཤད་དོ། །ལུས་རྣམ་པར་དབེན་པ་བསྡུས་པའི་ཐེ་ཚོམ་གཅོད་པ་སྟེ་ལེའུ་གཉིས་པའོ།། །། ལེའུ་གཉིས་པ། ལུས་རྣམ་པར་དབེན་པ་བསྡུས་པའི་ཐེ་ཚོམ་གཅོད་པ།
Chinese
那么，如何才能使具有不可分割的三金刚体性的身体转化为金刚身呢？请世尊金刚阿阇黎导师开示。金刚阿阇黎说：为了利益聚集的伟大有情众生，询问身体完全寂静的究竟是好的，是好的。因此，我将展示身体、语言和意念，以及它们之间相互依存的关系，以便能够完全安住于金刚身的等持中，请谛听！专注于意义的身体，以及清净的意念所驱动，意念是令人愉悦的。 成就最殊胜的悉地。这是世尊在《密集金刚》中所说的。这里的含义是：当身体转化为金刚身，上下颚和嘴唇闭合，舌头的所有功能都发生转变时，就会进入语金刚。意金刚是驱动它的，这样三者聚集在一起，就能圆满成就使意念欢喜和满足的悉地。如是考察了身体、语言和意念等修习的特征后，现在将确立不可分割的三金刚的特征。《密集金刚》中说：生起你的心如身体，身体如心，心如言语表达。因此，生起稳固的自我，即“我是自性之主”，并特别信奉三金刚的自性，即伟大的金刚持，这被称为加持的瑜伽。身体完全寂静的总结，断除疑惑，即第二品。 第二品：身体完全寂静的总结，断除疑惑。
English
Then, how does the body, which possesses the indivisible nature of the three vajras, transform into a vajra body? Please, Bhagavan Vajra Acharya, the teacher, explain. The Vajra Acharya said: It is good, it is good to inquire about the ultimate of complete bodily solitude for the sake of benefiting those who have entered into the meaning of the assembly of great sentient beings. Therefore, I will show the body, speech, and mind, and how they are mutually dependent on each other, so that one can be fully established in the samadhi of the vajra body. Listen! The body that focuses on meaning, and is driven by a pure mind, the mind is what makes one happy. Accomplish the most excellent siddhi. This is what the Bhagavan said in the Guhyasamaja. The meaning here is this: When the body transforms into a vajra body, and the upper and lower jaws and lips are joined, and all the functions of the tongue are transformed, one will enter into the vajra of speech. The vajra of mind is what motivates it, and thus when the three are gathered together, one will perfectly accomplish the siddhi that makes the mind joyful and satisfied. Having thus examined the characteristics of the practice of body, speech, and mind, etc., now we will establish the characteristics of the indivisible three vajras. In the Guhyasamaja it is said: Generate your mind like the body, the body like the mind, and the mind like the expression of words. Therefore, generate a stable self, saying, "I am the lord of self-nature," and especially have faith in the nature of the three vajras, the great Vajradhara, which is said to be the yoga of blessing. The summary of complete bodily solitude, cutting off doubts, is the second chapter. Chapter Two: The Summary of Complete Bodily Solitude, Cutting off Doubts.