English
and the five speeches. The five minds are: the Dharmakaya's mind is the Dharmadhatu wisdom, the Sambhogakaya's mind is the equality wisdom, the Nirmanakaya's mind is the accomplishing activity wisdom, the Abhisambodhikaya's mind is the mirror-like wisdom, and the Vajrakaya's mind is the discriminating awareness wisdom. The five qualities are: a perfectly pure realm, a palace free from measure, clear and pure rays of light, an especially excellent throne, and enjoyments to be used at will. The five activities are: peaceful, increasing, powerful, wrathful, and spontaneously accomplished activities. These can also be summarized as: the basis is the body, the reliance is wisdom, and the action is activity, so the body is three or five. The Dharmakaya is: in the expanse of suchness, free from elaboration, like the sky, it is the nature of compassion and wisdom, spontaneously accomplished. The Sambhogakaya is: the body of compassion and wisdom that arises from that. The Nirmanakaya is: to suit the inclinations of each individual, the reflections of the above two bodies appear on the mirror of beings' pure minds. As it says in the Uttaratantra: Just as on a pure ground of beryl, the reflection of the body of the king of gods appears, likewise, on the pure ground of beings' minds, the reflection of the body of the Sage appears. And so on, from the perspective of the three bodies appearing without mixing, it is the Abhisambodhikaya, and from the perspective of the essence being inseparable, it is the Vajrakaya, adding these two makes five bodies. At this time, the Zurpas say that the three bodies of Dharma, Sambhoga, and Nirmana are characteristic bodies, and the other two are nominal bodies established from the perspective of the opposite aspect of the essence and the inseparability of the essence. The omniscient Longchenpa said: The three bodies of Dharmakaya, Abhisambodhikaya, and Vajrakaya are the bodies of the Buddha's own appearance, so they are characteristic bodies, while the two bodies of Sambhogakaya and Nirmanakaya are nominal bodies gathered by the appearance of those to be tamed, which seems reasonable. Second, wisdom: When the five bodies are manifested in this way, the eight consciousnesses are purified into the five wisdoms, that is, from the perspective of the Alaya consciousness being without distinction, its very nature is pure, not clinging to anything, free from all extremes of elaboration, the Dharmadhatu wisdom, and from the perspective of the Alaya consciousness being clear and non-conceptual, its very nature is pure, like the two sides of a mirror, naturally manifesting all dharmas, but not distinguishing subtle differences, like a mirror.
Chinese
如子智，以烦恼意对内外诸法取舍之分，彼即于处清净，轮回涅槃无好坏，以见平等性，不住有寂之边，故为平等性智。六识聚灭已，无意之分别而觉悟之分，彼即于处清净，有法无余现前不杂，圆满明见，为妙观察智。成办五根识之诸业之分，彼即于处清净，于利生事业无碍之事业，入于成事智，此为五智。彼等之二摄集之理者，佐巴等谓法界智如所有性智，后四者以所依能依之分，许为如所有性智。全知者则谓，法界智与平等性智二者，以观安住之分，为如所有性，其余三者，以计划，观境，及彼作利生事之分，为如所有性智。如是说，虽如所说，然似无差别。三、事业利生者，如是则断除以烦恼障与所知障二者所摄之无有显现，突发之二障，连同习气显现三者之垢染。以如所有性与如所有性智，现见一切所知之门，断证功德至究竟。彼之威力，随顺所化有情各自之根器，寂静，增广，自在，猛厉等，以何者如何调伏之事业之门无量无尽，无有过期，无有勤作，任运成就者，如虚空之存在，如是广大，恒常不绝而生起。现观庄严云：如是轮回尽，事业恒不绝。如是。二、于道之顺缘，续之体性十者，分别解说者：见行坛灌誓，供咒定行之，密咒续之别。如是十者，彼性即是真如见，舍离为行，布置为坛城，次第趋入为灌顶，不越为誓言，享用
English
Like the wisdom of a son, with the afflictive mind distinguishing between what to accept and reject among internal and external phenomena, it is pure in that very place, seeing equality where there is no good or bad in samsara and nirvana, not abiding in the extremes of existence and peace, hence the Wisdom of Equality. Immediately after the cessation of the six aggregates of consciousness, without the mind's discrimination, in the aspect of realization, it is pure in that very place, seeing all phenomena manifestly, unmixed, and completely clear, the Discriminating Wisdom. In the aspect of accomplishing all the activities of the five sense consciousnesses, it is pure in that very place, the activity of engaging in unobstructed benefit for beings, the Accomplishing Activity Wisdom, these are the five wisdoms. The way to gather these into two is: Zurpa and others consider the Wisdom of the Dharmadhatu to be the Wisdom Knowing Suchness, and the latter four, in terms of support and supported, are considered the Wisdom Knowing All That Is. The Omniscient One said: The Wisdom of the Dharmadhatu and the Wisdom of Equality, in terms of seeing the state of being, are Suchness, and the other three, in terms of planning, seeing objects, and benefiting beings with that, are the Wisdom of All That Is. It is said that although it is spoken as such, there seems to be no difference. Third, activity and enlightened action: Thus, having abandoned all the stains of the two obscurations, which are the obscurations of affliction and the obscuration of knowledge, the two adventitious obscurations of non-existence and appearance, along with the imprints of the three appearances, and through the wisdom of knowing suchness and all that is, directly seeing all knowable objects, the qualities of abandonment and realization are perfected. From the power of that, according to the capacity of each being to be tamed, the gates of enlightened action, such as pacifying, increasing, empowering, and wrathful, are limitless, without delay, without effort, and spontaneously accomplished. Just as space exists, so too does this arise vast and unceasingly. As it says in the Ornament of Clear Realization: Likewise, as long as samsara exists, activity is desired to be unceasing. Thus. Two, explaining in detail the ten aspects of the path's conditions and the substance of the tantra: View, conduct, mandala, empowerment, vows, offerings, mantra, samadhi, activity, and accomplishment, these are the divisions of the secret mantra tantra. As it says, these are ten: seeing reality as it is the view, abandoning what is to be abandoned is the conduct, arranging is the mandala, progressing in stages is the empowerment, not transgressing is the vow, enjoying
Chinese
事业行为。所求之事的成办。不动摇的等持。于处所供养增长。束缚念诵，咒语与手印。第一，见也有三种。本体是。《道次第》中说：方便的见行广大，胜于无上乘，胜义中是七财，世俗中是平等圆满。真实的殊胜补特伽罗，胜义世俗无有分别，如实地完全了知。这样，从远离一切戏论的角度来说，与中观派相同；从一切法都归于心之游舞的角度来说，与唯识派方向相同。但是，密咒的见，比那些更加殊胜。从原始以来，界、智慧、身、语、意、功德、事业，七财自性因任运成就，是殊胜胜义谛。其自身之显现，外器内情显现为身和智慧的坛城，轮涅好坏无有，圆满于平等性中，是殊胜世俗谛。这二者也不是偏堕一方，殊胜二谛双运，本体无别，安住于平等性中。并且，完全超离了执著的思与言，因此仅仅是名言上，称为殊胜谛无别，离戏论。其中说：不随顺世间，不造作，自性任运无别，为了遣除对它的执著，第二名言超离思与言。这样说了。殊胜这个词语，也是特别超胜的意思，更加明显地显示出来。从波罗蜜多乘在胜义谛方面，认为轮涅平等性这一点上，方向相同。但是，在此密咒的宗派中，在世俗中，对于一切法，也是无二的，远离思与言，因此胜过了因的乘，所以这样说。其中说：在无上乘中，胜义中无有分别，世俗中对于一切，执著清净与不净二者。在方便大乘中，清净和痛苦，在世俗中也无有分别，见的高低仅此而已。这样说了。词义是：从दृष्टि（藏文：དྲྀཥྚི，梵文天城体：दृष्टि，梵文罗马拟音：dṛṣṭi，汉语字面意思：见）这个词中，दृशि（藏文：དྲྀཥི，梵文天城体：दृशि，梵文罗马拟音：dṛśi，汉语字面意思：见），因此通过词源证明了是见。
English
Activity of actions. Accomplishing what is sought. Unwavering samadhi. Increasing offerings at the place. Binding recitation, mantra and mudra. First, there are also three types of view. The essence is: In the Lamrim, it says: The view and practice of the great method is superior to the unsurpassed vehicle. In the ultimate sense, it is the seven treasures, and in the conventional sense, it is equal and complete. The true and supreme noble beings realize perfectly without distinguishing between the ultimate and conventional truths. Thus, from the perspective of being free from all extremes of elaboration, it is similar to the Madhyamaka school in terms of ignorance, and from the perspective of all phenomena being merely the play of mind, it is similar in direction to the Cittamatra school. However, the view of mantra is even more superior to those. From the beginning, the realm, wisdom, body, speech, mind, qualities, and activities, the seven treasures are spontaneously accomplished as the essence of the cause, which is the superior ultimate truth. And the manifestation of its own energy, the outer and inner worlds appear as the mandala of body and wisdom, without good or bad in samsara and nirvana, complete in equality, is the superior conventional truth. These two are not fallen to one side, but the superior union of the two truths, the essence is inseparable, abiding in equality. Moreover, it has completely transcended the thoughts and expressions of clinging, so it is merely nominally called the superior truth inseparable, beyond the realm of practice. From that, it says: Without following the world, without fabrication, naturally and spontaneously without separation, in order to dispel attachment to that name, the second name transcends thought and expression. It is said. The word "superior" also shows the meaning of being particularly superior, and is more clearly displayed. From the Paramita Vehicle, in terms of the ultimate truth, the direction is the same in that samsara and nirvana are considered equal. However, in this mantra tradition, even in the conventional sense, for all phenomena, it is also non-dual, free from thought and expression, therefore it surpasses the vehicle of cause, so it is said. From that, it says: Among the unsurpassed vehicles, in the ultimate sense, there is no separation, and in the conventional sense, for all, both pure and impure are grasped. In the great vehicle of method, purification and suffering are also inseparable in the conventional sense, the difference between high and low views is only that much. It is said. The etymology is: From the word dṛṣṭi (藏文：དྲྀཥྚི，梵文天城体：दृष्टि，梵文罗马拟音：dṛṣṭi，汉语字面意思：见), dṛśi (藏文：དྲྀཥི，梵文天城体：दृशि，梵文罗马拟音：dṛśi，汉语字面意思：见), therefore the view is proven by the root meaning.
Chinese
被称为进入，以符合实相之义的智慧之眼观看。分三种：对于上等根器者，以理证来证悟。如国王匝（ཛཿ，梵文：Ja）在《道次第庄严论》中说：“如是宣说三种理，所见为何即慧眼，彼亦远离现量故，非唯耽著声词缘，非境自智无真别，智之深处悟现境。”对于中等根器者，依赖自性和果的征相来证悟。如《开启智慧之眼》中说：“最初以自之觉性，示现幻相之生起，以及方所与颜色等，以表征而如实证悟。”如是说。像这样，不清净的世间也是自之觉性五种智慧的幻化，其征相是，不由谁所造作，五境、五大、五色等自然存在。如《忏悔续》中五部之誓言品中说：“五色与五境等，本即五部之自性。”如是说。果的征相是，以彩虹等表征心性中果位身与智慧自然安住的意义，安立譬喻坛城。如云：“一者究竟智慧之，坛城所依与能依，如是。”对于下等根器者，通过传承来证悟，近远二者中，近者如前者所说：“于所修之道中宣说，次第生起无疑虑。”如是说。像这样，对于以闻思慧不能理解的种类，指示解开脉结的细微所缘，从而解开内在的脉结而证悟实相，例如以前龙树的弟子成就者希瓦里巴（Śrī Gīpa）那样。龙树给弟子们讲法的时候，希瓦里巴连一个词也多日不能理解，意义也不明白。龙树说：“观想头上生角者。”希瓦里巴心想，上师说我是畜生，但他觉得观想这个容易，于是就观想。不久，由于生角的显现，角卡在岩洞里，不知道如何起身，上师知道后，就指示了甚深的所缘。