Chinese
因此被称为金刚大，是所有佛的自性。 这指的是过去、现在、未来三世诸佛的大悲，以誓言的形式显现在具有殊胜福报之人的心中。如果誓言不退失，则与佛结合，成为自性。 三百六十种誓言的分类是：根本誓言有五种。 这五种是：不舍弃无上（上师），恭敬上师，守护进入正道的慈爱道友，语之誓言（咒语和手印），以及意之誓言（十五种秘密）。 “是”字表示作为分类的基础。 “一个也有两个”的意思是，比如“不舍弃无上”，一个可以分为二，即方便和智慧。 本尊的身相清晰而不间断，仅是方便显现，如镜中影像般，远离一切相的法性，是不可见的智慧。 “和”字表示也包含其他的分类。方便和智慧二者的方便，即本尊的身相不间断，也具有身、语、意、功德、事业五种。 身不间断地显现，从作为一切所依的角度来说，称为身。即使从五部的角度来说，身部是毗卢遮那佛，是明亮的自显现的体性。 在此圆满了语，作为本尊显现的基础，代表并表达道、果一切法的是，心性空性之中不动的，远离实有的语。这在五部中，语部是无量光佛，语不间断地代表和表达，如实地了知，智慧不间断地清楚地表达所有未调伏的众生。 本尊的身相不间断，在此圆满了意。意是本尊的自性，远离显空的一切相，遍及一切法，但没有能遍和所遍，没有任何因缘能在三世中改变。 这在五部中，意是金刚萨埵，意的体性无别，在三世中不变，因此金刚远离空性一边的边，自明而未被戏论所染的是萨埵。 本尊的方便不间断，在此圆满了功德。功德的体性是
English
Therefore, it is called the Great Vajra, being the nature of all Buddhas. This refers to the great compassion of the Buddhas of the three times, past, present, and future, appearing as a vow in the mind of a person with supreme fortune. If the vow is not broken, it unites with the Buddha, becoming one's own nature. The division of the three hundred and sixty vows is as follows: The root vows are five. These five are: not abandoning the unsurpassed (Guru), honoring the Guru, protecting the loving companions who have entered the right path, the vow of speech (mantras and mudras), and the vow of mind (the fifteen secrets). The word "is" indicates that it is the basis for division. The meaning of "one also has two" is that, for example, "not abandoning the unsurpassed," one can be divided into two, namely method and wisdom. The form of the deity is clear and uninterrupted, merely a manifestation of method, like a reflection in a mirror, the nature of reality that is free from all characteristics, is the invisible wisdom. The word "and" indicates that it also includes other divisions. The method of the two, method and wisdom, that is, the form of the deity is uninterrupted, also possesses the five: body, speech, mind, qualities, and activity. The body appears uninterruptedly, and from the perspective of being the basis of all, it is called body. Even from the perspective of the five families, the body family is Vairochana, the nature of clear self-appearance. Here, speech is perfected, as the basis for the appearance of the deity, representing and expressing all the Dharma of the path and fruit, is the speech that is immovable within the emptiness of mind, and is free from substance. In these five families, the speech family is Amitabha, speech uninterruptedly represents and expresses, truly knowing, wisdom uninterruptedly clearly expresses all beings who have not been tamed. The form of the deity is uninterrupted, here mind is perfected. Mind is the nature of the deity, free from all characteristics of appearance and emptiness, pervading all Dharmas, but without pervader and pervaded, and no condition can change it in the three times. In these five families, mind is Vajrasattva, the nature of mind is inseparable, unchanging in the three times, therefore Vajra is free from the extreme of one side of emptiness, self-luminous and unstained by elaboration is Sattva. The method of the deity is uninterrupted, here qualities are perfected. The nature of qualities is
Chinese
我以显现调伏所化众生之义，观想本尊之身即是自心，瑜伽士之道由此圆满。无有止息是为福德，无有执着是为智慧，二资粮同时圆满。以此功德，瑜伽士以道之高低差别，次第显现自他之利益，是为功德。其中，五部之中，功德之部为宝生部，如意宝珠虽无分别，然能满足所需所欲，无有穷尽。佛之功德亦与之相同，故为宝生部。本尊之身无有止息，故事业圆满。事业即是本尊之身显现，能满足道与果之所有需求，成就殊胜与共同悉地。瑜伽士通过四种事业，任运成就自他一切利益。五部之中，不空成就部，即一切事业之体性，任运成就自他之利益，无需任何作为之勤作，以不缘自执之义故。身语意功德事业五者，或五部，皆以“和”字摄持。三十。所谓五者各自皆具身语意三者，所谓十，即从方便之角度而言为五，从智慧之角度而言为五，合为十。身语意三者，若就一者而论，如前所说之五身，以事物不间断显现，且成为功德之所依，故为身。仅是身之显现，于任何体性皆未成立，且具有表达之体性，故为语。身与语二者，显现与空性无别，如水与湿性般，刹那间圆满，其自性于任何处皆未成立，于三时中皆无有改变，远离对治，故为意。如是，语亦具足三者，于语之自性中，不间断如前般了悟，能现前显现者，是为身。仅是如此，便远离一切边，且自明不灭者，是为语。此二者无别，如前所说，是为意，故三者圆满。如是，于意与功德及事业亦当了知。因此，本尊之身，唯一不间断之方便，即具足身语意五者，五者各自亦具足身语
English
I transform for the benefit of those to be tamed by appearance. By meditating clearly on the deity's form as one's own mind, the path of the yogi is completed. Non-cessation is merit, non-grasping is wisdom, thus the two accumulations are completed simultaneously. With these qualities, the yogi manifests the benefit of self and others in sequence, according to the distinctions of high and low paths, which is quality. Among the five families, the quality family is the Ratnasambhava family. Like a wish-fulfilling jewel that, though without discrimination, fulfills needs and desires without end or limit. The qualities of the Buddha are also similar to this, therefore it is the Ratnasambhava family. The deity's form is without cessation, therefore activity is complete. Activity is the clarity of the deity's form itself, fulfilling all the needs of the path and result, accomplishing supreme and common siddhis. The yogi spontaneously accomplishes all the benefits of self and others through the four types of activity. Among the five families, the Amoghasiddhi family, is the essence of all activities, spontaneously accomplishing the benefit of self and others, without the effort of doing anything, because of the meaning of not focusing on self-grasping. The five: body, speech, mind, qualities, and activities, or the five families, are all gathered by the word "and". Thirty. Each of the five has three: body, speech, and mind. Ten, is five from the aspect of method, and five from the aspect of wisdom, thus ten. If we take one of the three: body, speech, and mind, as close, the five bodies mentioned above appear without interruption of things and become the basis of qualities, therefore it is body. The mere appearance of the body does not establish any characteristics and has the characteristic of expression, therefore it is speech. The two, body and speech, are inseparable from appearance and emptiness, like water and moisture, complete in an instant, its essence is not established anywhere, it does not change in the three times, and is free from antidotes, therefore it is mind. Thus, speech also has three complete. In the essence of speech, the non-cessation is realized as before, and what can be manifested is body. At that moment, it is free from all extremes and self-luminous and indestructible, it is speech. These two are inseparable, as explained before, it is mind, so the three are complete. Likewise, it should be understood for mind, qualities, and activities as well. Therefore, the deity's form, the only uninterrupted method, has the five: body, speech, and mind. Each of the five also has body, speech,
Chinese
三个三圆满即是十五。在其上加上根本身不灭的实有，就是十六。自性不缘的智慧也有十六。那么，方便不灭，诸天支分都计算在内，智慧无缘如何计算呢？本尊天之身也无缘，智慧的自性也圆满了身语意功德事业五者。无缘是智慧的自性。自性可以衡量。可以修。可以成就。所化众生的心识执持是身。其本身也远离显空之事物，并且能表达，所以是语。智慧本身是一切法的自性，所以不变是意。离边的那本身安住于自明的自性中，是功德。自明任运显现，能成办所化众生的需要，是事业。这五者也具有身语意三者。智慧的身本身，以前的解说是有意义的，是身。本体在任何地方都不成立，是语。这两者无别是意。同样，语意功德事业也如所说具有身语意三者。因此，无缘的智慧也有十五之数。加上根本智慧就是十六。两个十六加起来就是三十二，具有无上不舍。这样计算，敬重上师有三十二，友伴有三十二，咒语和手印有三十二，十个秘密有三十二，这些加起来，从五个根本誓言中产生一百六十。还有五二支分誓言。所谓二五组，就是不舍的五毒，不舍的五甘露。对此，也有“一个也分为两个十”的说法。例如，嗔恨一个也分为两个，与根本相应的不灭是方便，不缘是智慧，分为二者。十个一组是指一切支分都如上分为二。因此，嗔恨的实有不灭显现是方便。不缘是智慧。因此，十个支分有十个方便和十个智慧，共二十个。例如嗔恨的方便部分有身语意三者，不灭不缘无别。
English
Fifteen is the completion of three threes. Adding the actual, unceasing root body to that makes sixteen. Wisdom that does not focus on essence also has sixteen. So, if the deity's limbs are counted in the unceasing method, how is wisdom without focus counted? Even the body of the yidam deity is without focus, and the nature of wisdom is also complete with the five: body, speech, mind, qualities, and activity. The nature of wisdom is without focus. The nature can be measured. It can be practiced. It can be accomplished. The mind of those to be tamed holds it as the body. That itself is also separate from the objects of appearance and emptiness, and it expresses, so it is speech. Wisdom itself is the nature of all dharmas, so the unchanging is mind. That which is free from extremes dwells in the self-illuminating nature, is qualities. Since self-illumination appears in any way, it accomplishes the needs of those to be tamed, so it is activity. These five also possess the three: body, speech, and mind. The body of wisdom itself, the previous explanation is meaningful, is the body. The essence is not established anywhere, is speech. The inseparability of these two is mind. Similarly, speech, mind, qualities, and activity also possess the three: body, speech, and mind, as explained. Therefore, unfocused wisdom also has the number fifteen. Adding the root wisdom makes sixteen. Adding the two sixteens together makes thirty-two, possessing the unsurpassed non-abandonment. Counting in this way, honoring the lama has thirty-two, spiritual friends have thirty-two, mantras and mudras have thirty-two, the ten secrets have thirty-two, and adding all of these together, one hundred and sixty arise from the five root vows. Also, the five two-branch vows. The so-called two sets of five are the five poisons that are not abandoned, and the five nectars that are not discarded. Regarding that, there is also the saying, "One is also divided into two tens." For example, one such as hatred is also divided into two, the unceasing that corresponds to the root is method, and the unfocused is wisdom, divided into two. A set of ten means that all branches are divided into two as above. Therefore, the unceasing appearance of the reality of hatred is method. The unfocused is wisdom. Therefore, the ten branches have ten methods and ten wisdoms, a total of twenty. For example, the method part of hatred has the three: body, speech, and mind, unceasing, unfocused, and inseparable.
Chinese
三、 每一个又分为身、语、意三种，计算方法与根本誓言的情况相同。因此，总数为九。加上基础的方法，共十。智慧也同样是十，计算方法与方法相同。因此，每个支分有二十个。将这些加起来，总共是两百。根本的一百六十和三百六十。这些计算方法，在密宗的论典中，心性觉性无论在何处都未成立，而是从任何显现中都可以这样计算。但在名相的胜义谛空性方面，则无法计算。不可思议的分类需要与结合是： “此誓言极为稀有。”等等。大乘、密咒乘一切的基础，此誓言等是极为稀有的。就像明镜去除污垢后，影像 непрерывно 显现一样，又像影像如同观看者一样显现一样，此誓言也是一样。由于所化众生的因缘，不会局限于一种，也没有定准，而是可以显现为任何事物。因此，本体在任何地方都不确定，可以显现为任何事物，所以极为稀有。因为可以像所化众生的心意一样显现，所以极为稀有。因此，可以成就所化众生的一切需求。为了更接近地展示这一点，在六道世界的十方，所有三有的众生的分别念，都将此誓言扩展为所化众生的对治。调伏证悟的方法是： 根据所化众生根器的高低差别，有各种调伏的方法。从对治的角度进行调伏，例如，天人乘通过十善来调伏不善。或者，声闻和缘觉二者，以慈悲作为嗔恨的对治，以界的分类作为愚痴的对治，以不净观作为贪欲的对治。通过净化进行调伏，这是大乘中观，通过三时一异的破斥，以胜义谛进行净化。通过转变进行调伏，这是事部和行部二者，将三毒转变为三族，并通过五烦恼进行净化。通过清净进行调伏，这是摩诃瑜伽，将烦恼清净为五智的自性。或者，通过清净进行调伏，这是事部，心的法性，胜义谛的显现完全清净。