English
Being free from turbidity like muddy water, possessing the wisdom of view like eyes, and the practice like feet in combination, thus being free from the suffering of samsara, for the Sugata, knowing the karmic connections of sentient beings, their inclinations, whether they are suitable vessels or not, and whether the time for taming has come or not, thus surpassing the Shravakas and Pratyekabuddhas, is the supreme of worldly wisdom. Knowing that this manifest appearance is like an illusion, one does not grasp external objects as self, nor does one grasp the inner mind as self, but abides in the manner of the two truths for the sake of oneself and others. Then, will one not return to samsara? Having reached the end of the other shore of samsara, having done what is to be done and possessing strength, like emerging from mud, one emerges from the mud of samsara and abides on the dry land of enlightenment. The cause of this is that the two form bodies arise from the unique wisdom that realizes non-duality. Then, what is the Dharma that he teaches? Destroying all with the weapon of wisdom, possessing the sacred Dharma and the Dharma King clearly, is the supreme that illuminates the world. Thus, and so on, it is said that afflictions are destroyed by the weapon of wisdom. Like the king of the sacred Dharma, one clearly possesses it in one's heart, illuminating wisdom to worldly beings. It is not just a small benefit, but the supreme Dharma that is combined with liberation. The way he benefits others is: He is the lord of Dharma, the king of Dharma, the teacher of the path of goodness, who accomplishes meaning and wishes. Thus it is said, for the eighty-four thousand collections of Dharma, the venerable one himself wields power, therefore he is the lord of Dharma. He liberates those to be tamed from afflictions, and in a non-inverted way, teaches how to accord with the path of goodness, thereby accomplishing the benefit and wishes of sentient beings. Then, will the venerable one not become conceptual? Abandoning all concepts, the realm of non-conceptuality is inexhaustible, the sacred realm of Dharma is unknowable to end. Thus it is said, even when performing the deeds of benefiting others, there is no conceptuality, because correct wisdom is contrary to wrong concepts. Even without conceptuality, qualities arise inexhaustibly from the realm, because the source of qualities, the realm of Dharma, is inexhaustible. Then, how does he perfect the accumulations? Possessing merit is the accumulation of merit, wisdom is
Chinese
智慧差别大。具有智慧者知有无。二资粮乃积聚者。如是说。至尊您本来就具有福德资粮，为了让其他人也进入其中，您也示现积聚资粮等行为。也具有智慧资粮，而且，声闻和独觉的智慧，菩萨的智慧差别大，比那更殊胜的是具有如来智慧，知晓所有名为“有”的事物有多少，名为“无”的事物是什么样的。因此，圆满二资粮，显示了从积聚资粮中产生。如果问从积聚资粮中如何产生佛身？常恒胜一切瑜伽者，禅定所思具慧胜，各自自证不移动，殊胜之初持三身。如是等等所说。真实义法身不改变，战胜了分别念的敌人，以方便和智慧相结合而成为瑜伽，对此曾这样说过：方便与智慧平等入，称为瑜伽即是此。如是所说。于无分别之精要，以分别念不移动而为禅定。那是追求佛果者所应思，故为所思。以证悟二无而为具慧之胜者。其所知之量是：法总相与自相不混淆，各自自己证知。不执着于此即是不动摇。如是者乃一切身之殊胜，身的差别，其他产生之事物必须获得它，故为最初。其功德之差别显现为三身。如果问，身与智慧的差别如何产生？具有五佛身自性，遍主五智之主，佛陀自在持顶髻，五眼无染而持有，一切佛之生者，佛子殊胜之最。如是说。五身是法身、报身、化身、金刚喻身和现证菩提身。遍主是法界以器情一切遍布。五智已于前述。五佛是种种
English
Wisdom is greatly different. Those with wisdom know what exists and what does not. Two accumulations are those who accumulate. Thus it is said. The venerable one is inherently endowed with the accumulation of merit, and in order to lead others into it, you also demonstrate the manner of accumulating accumulations. You are also endowed with the accumulation of wisdom, and even more so than the wisdom of Hearers and Solitary Realizers, the wisdom of Bodhisattvas is greatly different. Even more excellent than that is being endowed with the wisdom of the Tathagatas, knowing how many things are called "existent" and what things are called "non-existent." Thus, perfecting the two accumulations shows that it arises from accumulating accumulations. If asked, how does the body of a Buddha arise from accumulating accumulations? "Always victorious, possessing yoga, meditative, thoughtful, supreme with intelligence, individually self-aware, unmoving, the first of the supreme, holding the three bodies." Thus and so on is said. The unchanging Dharmakaya of ultimate meaning conquers the enemy of conceptualization, and through the union of skillful means and wisdom, it becomes yoga. This has been said: "The equal entering of skillful means and wisdom is called yoga." Like that which was said. In the essence of non-conceptualization, meditation is unmoving by conceptualization. That is what those who seek Buddhahood should contemplate, therefore it is to be contemplated. Realizing non-duality is the supreme one with intelligence. The extent of their knowledge is: the general characteristics and individual characteristics of phenomena are not confused, each individually knowing themselves. Not being attached to that is being unmoving. Such a one is the supreme of all bodies, and because other distinctions of bodies must obtain that substance from which they arise, it is the first. The distinction of its qualities appears as the three bodies. If asked, how do the distinctions of body and wisdom arise? "Possessing the nature of the five Buddha bodies, the pervasive lord, the master of the five wisdoms, the Buddha, the sovereign, holding the crown, holding the five eyes without attachment, the progenitor of all Buddhas, the supreme son of the Buddhas." Thus it is said. The five bodies are the Dharmakaya, the Sambhogakaya, the Nirmanakaya, the Vajra-like body, and the Abhisambodhikaya. The pervasive lord is the Dharmadhatu pervading all containers and contents. The five wisdoms have already been explained above. The five Buddhas are various.
Chinese
即化现等五者。由五种智慧以五佛严饰，称为具顶髻者。五眼为肉眼、天眼、慧眼、法眼和佛眼。因对这些没有阻碍和执着而具有。菩提心即是证悟其自性，成为产生一切佛的佛母。安住于地的菩萨们是佛子。那么，声闻缘觉们为什么不是殊胜之子呢？譬如，转轮王虽有千子，但唯以具相者为殊胜之子，同样，声闻和缘觉因智慧和慈悲狭小，不能继承佛陀的种姓和成办事业，所以不是殊胜之子。菩萨因慈悲和智慧广大，能继承佛陀的种姓和成办事业，所以是殊胜之子。暂时，至尊以菩萨之身安住而利益众生，故如是说。其事业为何？“以识无有生住处，从法所生除有生，唯一坚硬金刚主，生已即为众生主。”如是说，仅以识而从有生中产生，故无有于轮回中出生的处所。从证悟法身而生智慧，由此遣除有生的因，即业和烦恼。以何遣除？以六种智慧味一、无有对治、无有分别而遣除。何时遣除？生已即遣除。以五种智慧之相，如何遣除他人所未觉悟的呢？“从虚空生自生者，智慧妙智大火也，大光种种能显现，智慧星光闪闪烁，众生明灯智慧灯。”如是说，从法界犹如虚空般，功德无有穷尽而生起，是法界之智慧。其义是证悟殊胜智慧，以明亮而无有分别之智慧之火摧毁相，如火焚烧草木一般，是如镜之智慧。以证悟一切法平等之智慧大光照耀，对所化现者显现广大的种种功德，是平等性智。
English
These are the five, including Manifestation. Adorned with the five Buddhas from the five wisdoms, it is called the one with a crest. The five eyes are the flesh eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye. Because there is no obstruction or attachment to these, they possess them. The mind of enlightenment, having realized that very nature, becomes the mother who gives birth to all Buddhas. The Bodhisattvas who abide on the earth are the sons of the Buddhas. Why then are the Hearers not supreme sons? For example, although a Chakravartin king has a thousand sons, he considers the one with the marks to be the supreme son. Similarly, because the Hearers and Solitary Realizers have small wisdom and compassion, they cannot inherit the lineage of the Buddhas and accomplish their deeds, so they are not supreme sons. Bodhisattvas, because they have great compassion and wisdom, inherit the lineage of the Buddhas and accomplish their deeds, so they are supreme sons. Temporarily, the Lord himself abides in the form of a Bodhisattva and works for the benefit of beings, so it is said thus. What is his deed? "Through knowledge, there is no place of birth or dwelling. Born from the Dharma, it eliminates existence. The sole, firm, and hard lord of the Vajra. Immediately upon birth, the lord of beings." It is said that through that very knowledge, one arises from existence, so there is no place to be born in samsara. Wisdom arises from the realization of the Dharmakaya, and it eliminates the cause of existence, namely karma and afflictions. How does it eliminate them? It eliminates them with the six wisdoms that are of one taste, without opponents, and without separation. When does it eliminate them? Immediately upon birth. How does it eliminate what others have not realized through the aspect of the five wisdoms? "Born from space, self-arisen, the great fire of discriminating wisdom, the great light makes various things appear, the twinkling star of discriminating wisdom, the lamp of beings, the light of discriminating wisdom." It is said that qualities arise without cessation from the Dharmadhatu, which is like space, so it is the wisdom of the Dharmadhatu. Its meaning is the realization of supreme wisdom, and the fire of wisdom, which is clear and without conceptualization, destroys signs, just as fire burns grass and stubble, so it is the mirror-like wisdom. The great light of the wisdom that realizes the equality of all dharmas shines, and various great qualities appear to those to be tamed, so it is the wisdom of equality.
Chinese
是也。如无云晴空中星群不杂而明，如是了知诸法之体性不杂，是为各别自证智。事业成就智如灯，遣除有情无明之黑暗，圆满成办所欲之义，是为事业成就智。 特别是由密咒之门宣说之故： "威严赫奕光明者，胜咒自在明咒王，密咒之王成办大义，大顶稀有之顶。" 如是说，具有胜过他者之威严大蕴，内有五智显现之相，故于外境显现五色光芒。 密咒是咒中之殊胜，是明咒，是彼之自在者。 明咒之王是智慧与明智，密咒之王是方便与殊胜智慧，故以彼二之门为具缘者成办义利。 彼乃稀有之法，如顶髻般值得一切众生之顶礼。 不仅如此，其幻化现起种种： "虚空之主示种种，诸佛之身最殊胜，具足普众喜乐眼，生起种种形色者。" 如是说，甚深如自义之虚空，广大如示现种种他义。 身之殊胜者是六者一味。 彼观照有情之义利，如其所乐幻化种种形象而成办义利。 总之，示现菩提之心幻化种种而成办义利。 总之，示现菩提之心显现种种形象。 彼具足义利，故为他者所敬重之故： 大仙以九供养而赞颂，持三族姓者持密咒，大誓句者执持密咒，主尊执持三宝。 如是说，仙人一般是对修持明咒者之称谓。 大仙乃是薄伽梵，自己也进入正直之道，也令他人进入正直之道。 彼也对至尊作供养，赞颂功德。
English
It is so. Just as a collection of stars is clear and unmixed in a cloudless sky, so is the wisdom of individual discrimination, which realizes the characteristics of all dharmas without mixing them. The wisdom of accomplished activity is like a lamp that dispels the darkness of ignorance of beings and completely accomplishes the desired meaning, hence it is the wisdom of accomplished activity. In particular, because it is taught through the door of secret mantra: "Glorious and radiant with great majesty, the lord of supreme mantras, king of vidyā-mantras, king of secret mantras, accomplishing great meaning, great crown, wondrous crown." It is said, possessing a great mass of majesty that overwhelms others, and as a sign that the five wisdoms are clear within, five colors of light are clear on the outside. The supreme of mantras is secret mantra and vidyā-mantra, and he is the lord of that. The king of vidyā-mantras is wisdom and knowledge, and the king of secret mantras is skillful means and special wisdom, so through these two doors he accomplishes the meaning for those who have fortune and fortune. That is a wondrous dharma, so like a crown jewel, it is worthy of being revered at the head of all. Not only that, but its emanations appear in various ways: "The lord of space shows various things, the supreme of all Buddhas' bodies, possessing eyes of joy for all beings, the creator of various forms." It is said, profound like the sky of one's own meaning, vast like showing various meanings of others. The supreme of bodies is the six tastes as one. He looks at the benefit of beings and emanates into various forms of joy to accomplish the meaning. In short, he emanates the mind of enlightenment in various ways to accomplish the meaning. In short, he shows the mind of enlightenment appearing in various forms. Because it is endowed with meaning, it is worthy of being revered by others: The great sages worship and praise with nine offerings, the holder of the three families holds the secret mantra, the holder of great vows holds the secret mantra, the chief holds the three jewels. It is said, a sage is generally a term for those who practice knowledge. The great sage is the Bhagavan, who himself has entered the straight path and also leads others into the straight path. He also makes offerings to the venerable one and praises his qualities.