English
Okay. The practice of the dark half of the fifteenth day is to practice through alternating increase and decrease. Thus it is said. Third, the four recitations and practices of union are: seeking a qualified consort and entering into conduct is recitation; increasing the bliss of desire is near recitation; practicing the play of the four mudras; descending the mind of enlightenment into the mandala and generating the five minds in sequence is great accomplishment. Fourth, the four near recitations and practices are: mind itself exists within oneself is recitation; not seeking from elsewhere is near recitation; obtaining the essence is practice; habituating oneself to self-luminosity is great practice. One should know which of those peaceful and wrathful mandalas to practice. Conduct is: practicing whatever becomes an aid to practice, mainly practicing the wealth of Ali Kali. As it says in that very text: Practice the five implements of conduct, whatever is mainly needed. Thus it is said. The result is: directly joining with the path of seeing, and indirectly obtaining the position of the wheel of letters. Through these, the practice of the path has been extensively explained. Third, the classification of results has two aspects: temporary results and ultimate results. The first has three aspects: maturation, life empowerment, and Mahamudra vidyadhara. The first is: the yogi practices the generation and completion stages on the path, the body remains ordinary, but the mind matures into the form of a deity. As it says in the expanded text: Just as the mesh and the ground of the net, having obtained the mudra without touching, that very form is complete and powerful. Thus it is said. If one dies without having attained the supreme Dharma, one practices the mudra in the bardo and gradually attains enlightenment. As the stages of the path say: The yogi of one and many, having stabilized himself or having attained it, when reciting and practicing for six months and sixteen days, before transforming into a vajra body, because of small power, few obstacles, and weakness, leaves behind the remaining body arising from conceptual thoughts, and goes with wisdom to the place of Vajradhara. Thus it is said. Having attained the supreme Dharma, one directly joins with life empowerment. As it says in that: If it is not interrupted by obstacles, that also joins with the vajra body. Thus it is said. Second, the life empowerment vidyadhara is: the previous path is completed, the body itself is accomplished as a vajra body, without birth and death, and the mind obtains the first supreme wisdom. As the stages of the path say: The practice of gathering conduct, with the meaning seen and the entry completed
Chinese
以成就而言，身体的界限、生处、漏失都已穷尽，转变为金刚身，成为伟大的种姓。在可见的法中证得寂灭，不舍肉身而证得佛地，远离一切怖畏，圆满神变。如是说。相貌是显现为以前的天或人，虽然具有人、天、梵天的清净生处，但特别的是安住于地上。如是说。第三是手印持明，心无相，成为大手印的持明者，从第一地第二刹那乃至第十地之间，安住于无漏的修道上，身体显现为坛城的主尊，寂静、忿怒、圆满受用身，五部种姓的装束，如水中的月亮般安住，次第是：不从平等性中动摇，无漏是修道。如是说。自心即是大手印，由修习而显现的本尊身，具有共同和殊胜的相好，第二种是受用手印的种姓，转变为金刚、轮、宝、莲花、宝剑的持明。如是说。也就是显现为所修习的种姓，具有共同的相好和殊胜的相好，被眷属的形态所围绕而显现，在两种报身中，由于获得道显现的报身，所以是大手印的种姓。第二，究竟的果位是，修道达到究竟，安住于无学道，因此示现究竟道，法身的智慧远离戏论的边际，是安住实相意义的智慧，报身的智慧是五毒显现为五智，是自生的智慧，化身的智慧是如所有性和尽所有性，证得事业任运成就的智慧三种，对一切法圆满自在任运成就，也就是从那里面说：从先前的种姓中力量圆满，如所说般清净垢染，佛地是三种智慧，成为任运成就的种姓。如是说。这有本体简略指示和自性广大解说两种，第一是，成佛的时候，五身、五语、五意、五功德、五事业，安住于二十五种，其中五身是，从断证功德圆满的方面来说，是现证菩提之身，三时
English
With accomplishment, the body's realms, birthplaces, and leakages are exhausted, transforming into a vajra body, becoming a great lineage. In the visible dharma, nirvana is attained, without abandoning the physical body, the ground of Buddhahood is attained, all fears are separated, and miraculous powers are perfected. Thus it is said. The appearance is that of a god or human from before, although possessing the pure birthplaces of humans, gods, and Brahma, it is especially abiding on the earth. Thus it is said. The third is the vidyadhara of the mudra, the mind is without characteristics, becoming the vidyadhara of the great mudra, from the first bhumi, the second instant, up to the tenth, abiding on the uncontaminated path of meditation, the body appears as the main deity of the mandala, peaceful, wrathful, complete enjoyment body, in the manner of the five families, like a moon in water, abiding in order. Not wavering from equality, uncontaminated is the path of meditation. Thus it is said. One's own mind is the great mudra, the deity body manifested by meditation, possessing common and supreme marks and signs, the second enjoyment is the lineage of the mudra, transforming into the vidyadhara of vajra, wheel, jewel, lotus, and sword. Thus it is said. That is, appearing as the lineage being meditated upon, possessing common marks and signs and supreme marks and signs, appearing surrounded by the form of retinues, and in the two sambhogakayas, because the sambhogakaya of the path appearance is attained, it is the lineage of the great mudra. The second, the ultimate result, is that the path of learning is completed, and abiding on the path of no more learning, therefore manifesting the ultimate path, the wisdom of the dharmakaya is separated from the extremes of elaboration, it is the wisdom of the meaning of reality, the wisdom of the sambhogakaya is the five poisons appearing as the five wisdoms, it is self-born wisdom, the wisdom of the nirmanakaya is knowing as many as there are and how they are, attaining the three wisdoms of spontaneously accomplishing activities, having complete mastery over all dharmas, spontaneously accomplishing, that is, from that itself it says: From the previous lineage, power is perfected, as explained, impurities are purified, the Buddha ground is the three wisdoms, becoming the lineage of spontaneous accomplishment. Thus it is said. This has two aspects: essence briefly indicated and nature extensively explained. The first is, at the time of becoming a Buddha, the five bodies, five speech, five minds, five qualities, and five activities, abiding in twenty-five, of which the five bodies are, from the aspect of completing the qualities of abandonment and realization, the body of manifest enlightenment, the three times
Chinese
不迁变和不坏灭，以常恒故，是不变金刚身。法界和智慧二者无别，一切戏论寂灭故，是法身。自然显现圆满于庄严坛城故，是报身。随所化众生而显现，是化身。彼时五身皆圆满。如是说。五语是：彼诸身之语，即现证菩提之语，是自生智慧之体性而显现。金刚语是声空无别、无为造作。法身语是无生，超离言思表达。报身语是清净明晰，仅是表征，超离言辞。化身语是显现为各类众生之语言，彼亦如梵音等六十支分。如前所说：五语自生本然显现。如是说。五意是：无别周遍一切之五种智慧。彼中说：意乃自生五智慧。如是说。五功德是：自显报身之大显现。彼亦是自证菩提心性，显现为净土、宫殿、光明、座垫和坛城庄严圆满。彼中说：任运自成觉性自显现，净土宫殿座垫与庄严，光明无量而显现。如是说。五事业是：事业，即遣除所化众生之烦恼和损害等，是为息灭；增益福德和寿命等，是为增长；以四摄事摄受眷属，是为怀柔；诛灭魔和阎罗等，是为降伏猛厉；与所化相应，对于任何应调伏者，不费力气而自然成就，是为任运成就之事业。彼中说：以所化之事业各异故，息灭怀柔猛厉与增长，任运成就。随应调伏而作调伏。如是说。第二、解释自性广大分三：所依身、能依智慧、事业之自性广大之解释。第一分三：法身是法界与智慧成为一体之状态时，心性处于远离戏论之状态中，心与心所之行境皆寂灭，故于任何亦无执著。
English
Unchanging and indestructible, and immutable because it is permanent, is the Vajra Body. The Dharmadhatu and wisdom are inseparable, and all elaborations are pacified, hence it is the Dharma Body. Naturally appearing and complete in a richly adorned mandala, it is the Sambhogakaya. Appearing in whatever way tames beings, it is the Nirmanakaya. At that time, all five bodies are complete. Thus it is said. The five voices are: the voices of those bodies, that is, the voice of manifest enlightenment, which is clear as the essence of self-arisen wisdom. The Vajra Voice is inseparable from sound and emptiness, uncompounded. The Dharma Body's voice is unborn, beyond speech, thought, and expression. The Sambhogakaya's voice is clear and distinct, a mere indication, beyond words. The Nirmanakaya's voice appears in the languages of various beings, and it is like the sixty branches of Brahma's voice, and so on. As it was said before: The five voices are self-arisen and naturally appearing. Thus it is said. The five minds are: the five wisdoms that pervade all without distinction. From that: Mind is the five self-arisen wisdoms. Thus it is said. The five qualities are: the great appearance of the self-appearing Sambhogakaya. That is, self-awareness, the very nature of Bodhicitta, appears as a pure land, a palace, light rays, a seat and throne, and the complete adornment of a mandala. From that: Spontaneously perfect, awareness is self-appearing. A field and palace, seat, throne, and adornments. Various light rays appear. Thus it is said. The five activities are: activities, that is, pacifying the afflictions and harms of those to be tamed, and so on, is pacifying; increasing merit and life, and so on, is increasing; gathering retinues through the four means of attraction is magnetizing; subduing demons and Yama, and so on, is wrathful subjugation; and whatever tames beings appropriately, without effort, arises spontaneously, is spontaneously accomplished activity. From that very text: Because the activities of those to be tamed are different. Pacifying, magnetizing, wrathful, increasing, and spontaneously accomplished. Taming is done appropriately to whomever is to be tamed. Thus it is said. Second, explaining the expansion of the nature has three parts: the basis, the body; the reliance, wisdom; and the explanation of the expansion of the nature of activity, action. The first has three parts: The Dharmakaya is when the Dharmadhatu and wisdom become one taste, the mind is in a state of being free from elaboration, and all the activities of mind and mental factors are pacified, so there is no grasping at anything.
Chinese
是极细微智慧的自性。犹如满月隐没于虚空之中。不是有，因为即使是佛陀也无法看到粗大的形象和“这是什么”。不是没有，因为细微的智慧存在于显现的基础中。超越了一切二和非二的边际之相。从这之中： 远离一和多， 无边无中，即是真如。 即使是佛陀也无法看到， 自生智慧无处显现。 如是说。 报身是： 从未离开那个状态， 自显的庄严稠密的刹土。 从智慧珍宝的自性中自然成就。 下方是寂静的， 上方是忿怒的坛城，身和智慧如彩虹般遍布虚空的边际和中心。 从这之中： 刹土不可思议，完全清净， 远离边际的宫殿。 轮、装饰和乐器的集合， 所有不可思议的坛城。 见到后心生欢喜， 从广大的语言中产生意义， 也是一致的智慧自显现。 如是说。 《海》中说： 自显的胜者心等等， 原始佛陀地胜者， 大菩萨和大摧毁者。 如是说。 在此刹土，导师未对秘密主宣说，而是显现为自生的音声，故说是幻化。 从那之中： 在燃烧的轮的上方中央， 主尊普贤旋转法轮。 具誓者侍立于前。 无言而领会。 如是说。 化身是： 从那显现的部分中，自性化身和， 调伏众生的化身，以自显现来成办利益。 也是，十地菩萨显现为报身， 就像镜子中显现面容的污垢一样，观看报身的表面。 看到十地菩萨各自的障碍后，净化并放射光芒。 从这之中： 在无上殊胜的色究竟天， 身是毗卢遮那佛的形象。 对于菩萨众， 同样，殊胜的语言不说话， 而是以身来显示诸法。 就像观看镜子一样， 去除一切不好的事物。 当眷属同样观看佛身时， 菩提的障碍深不可测。 如同镜子一般，佛身