English
Thus, one attains the perfectly pure ground of Samantaprabha. Secondly, the nature of the fruit attained in this way is the three kayas, i.e., the Dharmakaya, etc., in three aspects: The Dharmakaya, endowed with twofold purity, is beyond the reach of the mind and cannot be expressed in words, like the sky. From its state, the Sambhogakaya abides eternally without depletion, like a treasure of precious jewels. The Nirmanakaya manifests various inconceivable emanations, such as manifesting whatever form is appropriate to tame whomever, manifesting hundreds of thousands of millions, etc., thereby accomplishing benefit. Secondly, regarding the way to attain mantra, there are also two aspects. The distinctions of the ultimate ground are five aspects, i.e., marks and signs, etc. Relying on the special means of mantra, the subtle imprints of transformation are completely purified, and therefore one attains the supreme, unchanging great bliss, accomplishing the nature of the spontaneously accomplished five kayas, attaining the single ground of Buddhahood. If distinguished from the perspective of the three kayas, the wisdom free from obscurations, the wisdom of non-proliferation, is the unique Samantaprabha, the ground of the Dharmakaya. From its state, the uninterrupted means, the mandala wheel inseparable from the Dharmakaya, although appearing infinitely, the wisdom unsoiled by being free from focus, is the ground of the Padmachan Sambhogakaya. Perfecting all the unique marks and signs, in all realms of experience, wisdom self-arises, the mandala of great bliss, i.e., the mandala. When appearing as the mandala of body and wisdom, without clinging to appearances, therefore without seeking the two accumulations, spontaneously perfected, the wisdom capable of manifesting various emanations to those to be tamed, is the ground of the Chakra Mahasamaya Nirmanakaya. Thus, the number of grounds and qualities are inconceivable, supremely perfect. These three ultimate grounds are superior to the Samantaprabha of the causal vehicle, therefore they are called supreme grounds. Some scholars classify Samantaprabha as the Nirmanakaya and the wheel of letters as the Dharmakaya, but I do not think this is reasonable. As the Heruka Galpo says: 'In the realm, wisdom arises as Samantaprabha, like the lotus eye, the uninterrupted Sambhogakaya is complete, in the wheel of letters, the Nirmanakaya emanates to tame beings, this is called the Tathagata ground.' Because this contradicts the scriptures. Second, the fruit
Chinese
关于五种智慧身的阐述：从生到死等有七个方面，即从生到死等一切戏论的边际都已断绝，不变的智慧，圆满成就，恒常稳固，永恒不变之身，是为法身。为了所有具有烦恼的众生的福田，化身之显现与所化众生的心智相符，成为取之不尽、用之不竭的宝藏，是为报身。三身无别，在金刚自性觉性中，无有聚集和分离地执持之身，是为金刚身。一切法与觉性智慧无别，安住于平等性中，因此三身显现不相混杂之身，是为现证菩提身。对于所有事物，以无有混杂的智慧，根据所化众生的意愿，以各种稳定和变动的形式显现的身，是为化身。当获得究竟的、无与伦比的果位时，这五身都将圆满获得，没有先后之分。无有遮蔽、不变的智慧本身，从作为功德之所依的角度来说是身，或者说是佛地，或者说是无学道。从安住于自生觉性的角度来说是智慧，从其成办事业的角度来说是事业，即使这样分别命名，其本体也是无有差别的，因为它们是一体的。第四，宣说功德，如是说等，自身身坛城的意义，如是宣说，在所化众生的处所，六道世界的十方无边无际的一切处所，以调伏者的身坛城的形式显现，无法用言语来形容，十方佛土的微尘数，在自性觉性的境界面前都变得清晰和显现。第二，归纳性地阐述，有三个方面：讲述历史，真实的归纳，象征秘密真言的词语。第一，从那以后等，在广为阐述之后，如来父尊们与母妃眷属无二无别的坛城，这些坛城本身的自性难以理解的秘密，从中显现出显示此秘密的身等五种无别金刚。第二，啊 霍！所缘等，从自性无生中，无有止息的显现，道和果的身的
English
The explanation of the five wisdom bodies: There are seven aspects from birth to death, etc., that is, all the extremes of elaboration such as birth and death are severed, the unchanging wisdom, the perfectly accomplished, constant and stable, eternal body is the Dharmakaya. For the field of merit of all sentient beings with afflictions, the manifestation of the Nirmanakaya conforms to the minds of the beings to be tamed, and becomes an inexhaustible treasure, which is the Sambhogakaya. The three bodies are inseparable, and the body that holds without gathering or separation in the Vajra self-awareness is the Vajra body. All dharmas are inseparable from the wisdom of awareness, and because they abide in equality, the body in which the appearances of the three bodies do not mix is the Abhisambodhikaya. For all phenomena, the body that manifests in various stable and changing forms according to the inclinations of the beings to be tamed by the wisdom that knows without mixing is the Nirmanakaya. When the ultimate and incomparable ground is attained, all five bodies are completely attained, without before or after. The unobstructed and unchanging wisdom itself, from the perspective of being the basis of qualities, is the body, or the Buddha-ground, or the path of no more learning. From the aspect of abiding in self-born awareness, it is wisdom, and from the aspect of accomplishing its purpose, it is activity, even if they are named separately, their essence is not different, because they are one. Fourth, the qualities of speech are proclaimed, such as saying, etc., the meaning of the mandala of the Svabhavikakaya, as it is said, in the places of the beings to be tamed, in all the boundless and limitless places of the ten directions of the six realms, the manifestation in the form of the mandala of the body of the tamer, which cannot be described in words, the dust particles of the Buddha-fields of the ten directions become clear and manifest in the realm of self-awareness. Second, the condensed explanation has three aspects: telling the history, the actual condensation, and the words symbolizing the secret mantra. First, from then on, etc., after the extensive explanation, the mandalas of the Tathagata fathers and the consorts of the mothers, inseparable, the secret of the nature of these mandalas themselves, which is difficult to understand, from which the five inseparable Vajras such as the body showing this secret appear. Second, Ah Ho! Objects, etc., from the unceasing manifestation of unborn nature, the path and the body of the fruit
Chinese
有两种，即增上定语之坛和自性语之坛。首先，在讲解增上定语之坛时，略述寂静事业修法次第：分为前行、正行、后行三个阶段。前行也有七个步骤：第一，进行排列礼拜和如法礼拜；第二，以八支行净化自相续；第三，以器械誓言，用五部佛的印玺设结界；第四，作无言忏悔；第五，如《白莲经》所说，立二十誓；第六，以六堕四过的意旨，加持自己处所的物品；第七，加持内外供品。按照修法仪轨进行。其次，正行分二：第一，特殊的加行是发菩提心，以“我及无边”等句发世俗菩提心，以第二品的“诶玛稀有五”发胜义菩提心。第二，实际的入定次第有三：以三种三摩地摄持，生起所依和能依之坛，以及事业次第的三摩地。首先，为了净化对显空各异的执着分别，如第五品所说的三种三摩地，如珍宝网一般。作为稳固的支分，如第四品所说，从根本的阿字开始，对细微文字的舒卷进行心的训练。其次，为了净化五大种的执着分别，如修法仪轨所说，生起五部佛母的虚空界清净自性，即大自在坛。为了净化对不净器情世界的显现执着，从种子字勃隆（bhruṃ，梵文：भृं，bhriṃ，充满）生起所依宫殿，并如第四品所说，从四十二字母的开展中，以三种仪轨生起能依本尊之坛。此处所说的生起咒语用于生起，并如第六品所说，用词句进行明观。为了净化对同类事业的自在和三门力量增长的执着分别，按照此处所说的进行灌顶加持等。第三，事业次第的三摩地有六种：首先，为了净化对轮涅各异的执着，迎请智慧坛降临，并
Chinese
如是，从所引用的（经典）中，舍弃智慧之花而无别融入，如从此处所说。第二，献上礼拜和十三种供养。第三，进行忏悔。第四，祈请成就。第五，立誓。第六，打开念诵室，通过明晰誓言、智慧、任运、和合三者，为了清净语言的执着和策励本尊的誓言，念诵，并如仪轨般结束各个阶段。第三，后行次第有五：第一，为了增长福德，进行会供和布施。第二，为了避免过失，供养坚牢地神。第三，为了消除常断二边，收摄坛城，并起立为禅定时的本尊。第四，为了断除障碍的延续，穿戴盔甲，守护身体。第五，为了使行为完全清净，修持行为的常时瑜伽，这些也如仪轨般进行。现在进入正文。殊胜三摩地语之坛城有三：生起誓言坛城的咒语，迎请融入智慧坛城的咒语，以及它们的功德。第一有三：生起所依之宫殿，生起所依之本尊，以及灌顶加持的咒语。第一是：嗡（藏文：བྷྲཱུཾ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字），比湿嚩（藏文：བི་ཤྭ་，梵文天城体：विश्व，梵文罗马拟音：viśva，汉语字面意思：一切），比 சுத்த（藏文：བི་ཤུདྡྷེ，梵文天城体：विशुद्धे，梵文罗马拟音：viśuddhe，汉语字面意思：完全清净）。其中，“嗡（藏文：བྷྲཱུཾ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）”是五部汇聚的宫殿的种子字。“比湿嚩（藏文：བི་ཤྭ་，梵文天城体：विश्व，梵文罗马拟音：viśva，汉语字面意思：一切）”是多种多样。“比 சுத்த（藏文：བི་ཤུདྡྷེ，梵文天城体：विशुद्धे，梵文罗马拟音：viśuddhe，汉语字面意思：完全清净）”是完全清净。意为五大的分别念在五位佛母的虚空中完全清净，是生起宫殿的咒语。如《续部》所说：“嗡（藏文：བྷྲཱུཾ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）于虚空法界中，汇聚种种，事业与自性皆清净。佛陀珍宝如意宝，为加持守护故说此咒。”第二有五：五部本尊父母，菩萨父母，门守护者父母，作者父母，以及六能仁的咒语。第一是：吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）班杂（藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）德热（藏文：དྷྲིཀ྄，梵文天城体：धृक्，梵文罗马拟音：dhṛk，汉语字面意思：持）等。五部本尊之父的咒语开头，吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）梭（藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭）阿（藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：阿）杭（藏文：ཧཱཾ，梵文天城体：हां，梵文罗马拟音：hāṃ，汉语字面意思：杭）等是心之金刚不动佛等的部主的种子字，是不错乱的根本咒语。班杂（藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）是金刚，德热（藏文：དྷྲིཀ྄，梵文天城体：धृक्，梵文罗马拟音：dhṛk，汉语字面意思：持）是执持，意为清净的识蕴，菩提心双运无二的金刚持者不动佛，是其生起的助缘咒语。种子字和生起咒语相连是念诵时
English
As it is said from here, those who discard the flower of wisdom and blend inseparably from what is quoted. Secondly, offering thirteen prostrations and offerings. Thirdly, performing confession. Fourthly, requesting accomplishments. Fifthly, making vows. Sixthly, opening the recitation room, clarifying the three aspects of samaya, wisdom, spontaneous, and union, reciting mantras to purify the attachment of speech and to urge the samaya of the deities, and concluding each session as per the sadhana. Thirdly, the subsequent sequence has five parts: Firstly, making tsog offerings and giving alms to increase merit. Secondly, propitiating the steadfast goddesses to avoid transgressions. Thirdly, dissolving the mandala to eliminate the extremes of permanence and annihilation, and rising as the deity of the meditation session. Fourthly, wearing armor and protecting the body to cut off the continuity of obstacles. Fifthly, practicing the continuous yoga of conduct to purify actions completely, all of which are done as per the sadhana. Now entering the main text. The mandala of speech, which is the superior samadhi, has three aspects: the mantra for generating the samaya mandala, the mantra for invoking and dissolving the wisdom mandala, and their benefits. The first has three parts: the mantra for generating the supporting palace, the mantra for generating the supported deity, and the mantra for empowerment and blessing. The first is: oṃ（藏文：བྷྲཱུཾ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：seed syllable）, viśva（藏文：བི་ཤྭ་，梵文天城体：विश्व，梵文罗马拟音：viśva，汉语字面意思：all）, viśuddhe（藏文：བི་ཤུདྡྷེ，梵文天城体：विशुद्धे，梵文罗马拟音：viśuddhe，汉语字面意思：completely pure）. Among these, "oṃ（藏文：བྷྲཱུཾ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：seed syllable）" is the seed syllable of the palace where the five families converge. "viśva（藏文：བི་ཤྭ་，梵文天城体：विश्व，梵文罗马拟音：viśva，汉语字面意思：all）" means various. "viśuddhe（藏文：བི་ཤུདྡྷེ，梵文天城体：विशुद्धे，梵文罗马拟音：viśuddhe，汉语字面意思：completely pure）" means completely pure. It means that the various conceptualizations of the five elements are completely purified in the space of the five mothers, which is the mantra for generating the palace. As it says in the Tantra: "oṃ（藏文：བྷྲཱུཾ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：seed syllable） in the space of the dharma realm, gathers various things, action and nature are pure. Buddha, jewel, wish-fulfilling gem, for the sake of blessing and protection, this mantra is spoken." The second has five parts: the five families of father and mother deities, the bodhisattva father and mother deities, the gatekeeper father and mother deities, the actor father and mother deities, and the mantras of the six sages. The first is: hūṃ（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable） vajra（藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：vajra） dhṛk（藏文：དྷྲིཀ྄，梵文天城体：धृक्，梵文罗马拟音：dhṛk，汉语字面意思：holding） etc. The beginnings of the mantras of the five father deities of the families, hūṃ（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable） oṃ（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：om） svā（藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：svā） āṃ（藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：āṃ） hāṃ（藏文：ཧཱཾ，梵文天城体：हां，梵文罗马拟音：hāṃ，汉语字面意思：hāṃ） etc., are the seed syllables of the lords of the families, such as the vajra mind of Akṣobhya, which are the root mantras that are not mistaken. vajra（藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：vajra） is vajra, dhṛk（藏文：དྷྲིཀ྄，梵文天城体：धृक्，梵文罗马拟音：dhṛk，汉语字面意思：holding） is holding, meaning the pure consciousness, the vajra holder who is the non-dual union of bodhicitta, Akṣobhya, is the mantra of the condition for its generation. Connecting the seed syllable and the generation mantra is for recitation.