Chinese
由那（种子字）成就的，如同如意宝珠一般珍贵，因为没有不齐全的，所以称为“宝藏”，是为调伏的菩萨们的需求。此外，根据相状的论典所说，报身是化身显现的基础。为了满足六道众生的需求，化身永不穷尽，故为“无尽”。因为所需之物无所不缺，故为“宝藏”。化身是：化身百千不可思议。因此，化身并非如所见般真实存在，而是可以变化为任何形态。百千之数是众多的量度。因为随应所化众生的心意而显现，所以称为不可思议。密咒乘所说的三者，即：方便与智慧，为地之殊胜。所谓方便，是指在根本上无二的慈悲，遍及一切法，证悟此慈悲达到究竟，显现出来。就此而言，一切所化众生都与自身无异，如同镜中影像般，并非真实存在于外境，而是自显现。慈悲生起和事业的利他活动，在刹那间圆满，永不间断，这就是方便。就此意义而言，密咒乘的所化众生都与自身无异，即是如所有智。从能知和所知的觉悟中解脱，即是尽所有智。因此，二智同时圆满。所谓智慧，即是如此，一切所化众生都与自身无异，因为是伟大的自性，不执著于外境，远离一切概念，因此不会被任何事物沾染。方便与智慧无别的地，观待于远离一切普光明的相，是地的殊胜，即是远离一切边际的平等性，是密咒乘的普光明。为了在同一刹那间，于此地圆满显示字母轮坛城，一切相好皆圆满。所谓共同的相好，如手足有轮相、龟足等，这些连转轮王也具备，是化身的相好。此处是指与前两者都不相同的特殊相好。先前显现的殊胜地，是指轮回与涅槃一切万法，皆于自性智慧中任运成就，因此确信不疑，自生智慧永不间断。
English
That which is accomplished by Na (seed syllable) is precious like a wish-fulfilling jewel. Because there is nothing incomplete, it is called "Treasure," which is the need of the bodhisattvas to be tamed. Furthermore, according to the treatises on characteristics, the Sambhogakaya is said to be the basis for the manifestation of the Nirmanakaya. Because the manifestations that fulfill the needs of the six realms are inexhaustible, it is "Inexhaustible." Because there is nothing lacking in whatever is needed, it is a "Treasure." The Nirmanakaya is: Emanations are billions, inconceivable. Therefore, emanations are not established as they appear, but can transform into anything. A billion is a measure of multitude. Because it appears according to the minds of those to be tamed, it is called inconceivable. The three teachings of Secret Mantra are: Method and wisdom are the best of grounds. Method is the compassion that is non-dual at the base, pervading all dharmas. By realizing this to its ultimate completion, all beings to be tamed are not other than oneself. Like a reflection in a mirror, it is not established in an external object but is self-appearing. The arising of compassion and the activities of deeds are completed in an instant of awareness, and because it is unceasing, it is method. In that sense, all beings to be tamed in the Secret Mantra tradition are not other than oneself, which is knowing as many as there are. Liberation from the realization of the knowable and the knower is knowing as it is. Therefore, the two knowings are completed at the same time. Wisdom is so called because all beings to be tamed are not other than oneself, and because of the great self, one does not focus on objects and is free from all concepts, so one is not stained by anything. The ground of inseparable method and wisdom, in relation to focusing on being free from all signs of all-illuminating light, is the best of grounds, that is, the equality of being free from all extremes, the all-illuminating light of Secret Mantra. In order to show that the ground of the wheel of letters is completed in that very moment, all signs and examples are complete. The common signs and examples, such as the signs of wheels on the hands and feet and turtle feet, are also possessed by the wheel-turning king and are signs and examples of the Nirmanakaya. Here, the special signs and examples are not common to either of the latter two. The supreme ground that has manifested above is the confidence that all of samsara and nirvana are spontaneously accomplished as the essence of self-awareness, so the self-born wisdom is unceasing.
Chinese
从智慧的能量中，如镜子般的四种智慧显现。由于智慧远离一切目标且不执着于任何方向，因此智慧以不可思议的方式显现。也就是说，由于镜子般的智慧是根本，法界智慧、平等性、妙观察、成所作智四种智慧分别显现。从平等性智慧的根本中，如镜子般的法界智慧、一切分别、妙观察、成所作智四种智慧显现。由于显现方式不同，妙观察和成所作智也各自显现为四种。除了这四个根本之外，四个分支的四分之四共有十六。为了象征十六种智慧不间断地显现，有十六位菩萨。虽然所境法界没有多种，但从智慧的角度来看，为了象征十六种所境不间断地显现，有十六位佛母。十六位父尊和母尊，两部分加起来是三十二，即三十二种殊胜妙相。在方便方面，有十六位菩萨。为了象征每一位菩萨都具有五种智慧，所以有五种头饰。计算十六组五种头饰，共有八十种，即八十种随好。所谓“一切圆满”，如果殊胜妙相都圆满了，那么共同的妙相又何必再说呢？“行境皆为坛城”，这是指字母轮广大积聚之地，轮回和涅槃的一切法都圆满为觉性的智慧。它与法界平等，因此一切行境都圆满为不间断的身坛城。除此之外，即使是细微的言语也不存在，因为圆满于不执着能所的自性大之中。因此，两种广大积聚也圆满而享用。也就是说，意之自性不间断地显现为色身，是福德资粮。远离一切言语，不执着的自性是智慧资粮。由于二者无别，因此远离了对显空二边的执着，所以称为大。这不像从因产生的果，而是显空无别，明现为自生智慧，所以称为大。它的自性也变成了究竟圆满的果，因此也称为大。圆满是任运成就。享用是没有能所的自显现。这些等等都是上面用字母轮广大积聚所表达的。
English
From the power of wisdom, the four wisdoms, such as the mirror-like wisdom, arise. Because wisdom is free from all objects and does not cling to any direction, wisdom arises in an inconceivable way. That is, because the mirror-like wisdom is the basis, the four wisdoms of Dharmadhatu wisdom, equality, discriminating awareness, and accomplishing activity arise separately. From the basis of equality wisdom, the mirror-like Dharmadhatu wisdom, all discriminations, discriminating awareness, and accomplishing activity arise. Because the manner of arising differs, discriminating awareness and accomplishing activity also arise as four each. Apart from these four roots, the four quarters of the four branches total sixteen. To symbolize the uninterrupted appearance of the sixteen wisdoms, there are sixteen Bodhisattvas. Although there are not many realms of objects, from the perspective of wisdom, to symbolize the uninterrupted appearance of the sixteen object realms, there are sixteen Bodhisattvas. The sixteen fathers and mothers, two parts together, are thirty-two, which are the thirty-two unique marks. In terms of method, there are sixteen Bodhisattvas. To symbolize that each of them possesses five wisdoms, there are five types of head ornaments. Counting the sixteen sets of five head ornaments, there are eighty, which are the eighty minor marks of excellence. The phrase "all complete" means that if the unique marks are complete, then what need is there to mention the common marks? "All realms of experience are mandalas" refers to the great gathering place of the wheel of letters, where all phenomena of samsara and nirvana are perfected into the wisdom of awareness. It is equal to the Dharmadhatu, so all realms of experience are perfected into the uninterrupted mandala of the body. Apart from that, even subtle terms do not exist, because it is perfected into the great self-nature that does not fixate on subject and object. Therefore, the two great gatherings are also enjoyed in perfection. That is to say, the nature of intention appears uninterruptedly as the form body, which is the accumulation of merit. The nature of non-fixation, which is free from all terms, is the accumulation of wisdom. Because the two are inseparable, it is free from clinging to the sides of appearance and emptiness, so it is called great. This is not like a result arising from a cause, but appearance and emptiness are inseparable, appearing clearly as self-arisen wisdom, so it is called great. Its nature has also become the ultimate and perfect result, so it is also called great. Perfection is spontaneous accomplishment. Enjoyment is self-appearance without subject and object. These and so on are expressed above by the great gathering of the wheel of letters.
Chinese
即是如此。无边殊胜是身与智慧自显之功德，显示了超越计数的性质。显示了包含五身：无生无死的雍仲身。 说道：法身如前所述，是远离因缘的自生智慧，未被刹那所染污，故为无生。其本身以时间始终不变之义称为雍仲。一些上师说，须弥山内部有一个雍仲旋转的形状，象征着一个中劫都不会改变。 幸福逝者的口中说：象雄语中，天空被称为雍仲，象征着天空始终不变。身是所有功德的所依。这是法身。报身是：处于烦恼众生的境界中，成为取之不尽的宝藏。 说道：大享受之身是，烦恼是三界众生。其境界是三处。处于其中的自性是觉性自生智慧，心的法性遍布轮回的一切法，安住于此自性中，不间断地显现，六境的一切行境，皆为自显而自乐，即是轮回的一切法。觉性于菩提心中任运成就，是超越痛苦的享受。二者无别，于一境中享用，即是圆满享受，于此状态中，成为取之不尽的宝藏。因此，是调伏所化之业与烦恼之处或所依，化身能调伏多少所化，即是调伏者显现的来源。金刚身是：金刚觉性持明之身。 说道：轮回涅槃显空，有情器界一切有法之事物，无论显现何者，皆是心性自明而显现。法与心无别之状态中，显空无二无别，一切有法之事物皆于此寂灭，自之体性不可摧毁，二者不分的意义即是金刚。自明于此状态中任运成就，执持即是显现，谁的觉性具有如金刚般的意义
English
That is it. The infinite supreme is the quality of body and wisdom's self-manifestation, showing the nature beyond enumeration. Showing the inclusion of the five bodies: the imperishable Yungdrung body. It says: The Dharma body, as mentioned above, is the self-born wisdom free from causes and conditions, unpolluted by a moment, hence it is unborn. That itself is called Yungdrung because it does not change at the beginning or end of time. Some lamas say that there is a Yungdrung swirling shape inside Mount Meru, symbolizing that it will not change for one intermediate kalpa. From the mouth of the blessed departed one: In the Zhangzhung language, the sky is called Yungdrung, symbolizing that the sky never changes. The body is the basis of all qualities. That is the Dharma body. The Sambhogakaya is: It dwells in the realm of all afflictions, becoming an inexhaustible treasure. It says: The body of great enjoyment is: Afflictions are the sentient beings of the three realms. Its realm is the three places. The nature of dwelling there is the self-born wisdom of awareness, the Dharma nature of the mind pervades all the dharmas of samsara, and dwells in this nature, uninterruptedly appearing, all the objects of the six senses, all self-manifesting and self-enjoying, are all the dharmas of samsara. Awareness spontaneously accomplished in the Bodhi mind is the enjoyment beyond suffering. The two are inseparable, enjoying in one realm is perfect enjoyment, in this state, it becomes an inexhaustible treasure. Therefore, it is the place or basis for taming the karma and afflictions of those to be tamed, and the manifestation of the tamer appears as much as the tamer can tame. The Vajra body is: The Vajra awareness holder's body. It says: Samsara, Nirvana, appearance and emptiness, all phenomena of sentient beings and the environment, whatever appears, is the mind itself, self-awareness appears. In the state of Dharma and mind being inseparable, appearance and emptiness are inseparable, all phenomena are pacified in it, its own nature is indestructible, and the meaning of the two being inseparable is Vajra. Self-awareness spontaneously accomplished in this state, holding is called manifestation, whose awareness has the meaning like Vajra
Chinese
名为金刚身，以谷堆之上释之。一切无别平等的身。这是现证菩提之身，蕴、界、处、显现声响之法一切无别，即是于自明觉之性中，远离境、心、显现空性之执着。平等是说一切法于觉性中任运成就之义，并非实有成立。彼等无实之空性之空性亦清净，即名为平等。意义上，轮涅一切于觉性中显现，然二取不存，故于彼性中无灭为身。不执着，于智慧中显现，即是自明觉现前所成之现证菩提之身。一切遍知之智慧身。这是化身，调伏一切所化之时间，所化之根器，调伏之方便，事业之行，一切无碍，一刹那间无有不知，如是尽所有之智慧不杂乱而显现，故名智慧身。总结而言：彼时五身皆圆满。这是说以不杂乱而圆满之义，所说之身皆圆满之一刹那，五身任运成就之果位究竟之义。如是导师普贤王如来为开悟眷属之故而宣说。坛城生起之功德是：六道世界之十方无边。等等，六道世界之十方如前所说。无边是说法界平等故不可衡量。无量是说唯有此。即是无有边际。一切处即是方。坛城不可言说，一般而言，分别念不可言说。彼自显现之身与智慧不可言说，如是导师普贤王如来宣说续部之日轮般，使一切事物皆得显现。自性之坛城基，自性果位究竟之坛城中任运成就之四十二坛城，数量不可言说，如将一切世间界磨成微尘，每一微尘中，坛城皆得显现。所化清净之境