English
The five aspects of Vajra Heart's individual discerning wisdom. The five qualities are: a completely pure realm, a palace without measure, clear and pure rays of light, an especially sublime throne, and the enjoyment of pleasures at will. The five activities are: pacifying, increasing, magnetizing, wrathful, and spontaneously accomplishing. These are also categorized into three: the support body, the supported wisdom, and the activity of deeds. First, the support body is either three or five bodies. On the basis of the utterly pure expanse of reality, wisdom is liberated from obscurations, the three Kayas of union are primordially complete, and the nature that abides free from all conceptual elaborations of clinging to characteristics is the Dharmakaya. Without moving from that, for the Bodhisattvas abiding at the culmination of the ten bhumis, the Sambhogakaya is the form that appears in the form of marks and signs. For ordinary beings, according to their individual inclinations, the Nirmanakaya is the supreme emanation. And according to what is appropriate for artisans and beings, the Nirmanakaya appears in various forms of the Buddha's image. These are the three Kayas. Alternatively, from the perspective of the three Kayas appearing without mixing their appearances, it is Abhisambodhikaya (Manifestation of Enlightenment). From the perspective of the three Kayas being inseparable in essence, it is the Vajrakaya. Adding these two together makes the five Kayas. Here, the Zurpa school says that the Dharmakaya, Sambhogakaya, and Nirmanakaya are the self-nature Kayas, and that the Abhisambodhikaya and Vajrakaya are established as imputed Kayas from the perspective of the appearance of the three aspects and the inseparability of essence. The omniscient great being says that the Dharmakaya, Abhisambodhikaya, and Vajrakaya are the self-appearing Kayas of the Buddha, so they are self-nature Kayas, while the Sambhogakaya and Nirmanakaya here are the appearances to be tamed by others, so they are imputed Kayas, which is well said. Second, the supported wisdom is that when these five Kayas are manifested, the eight collections of consciousness are purified into the five wisdoms. From the aspect of the alaya consciousness being without differentiation, its very nature is pure, not fixating on anything, and transcending all extremes of elaboration, which is the Dharmadhatu wisdom. From the aspect of the alaya consciousness being clear and non-conceptual, its very nature is pure, like the two sides of a mirror, naturally clear about phenomena and not distinguishing details, which is the mirror-like wisdom. Afflicted mind.
Chinese
从对内外诸法的取舍方面来说，彼本体清净之处，视轮回涅槃无好无坏为平等性，不住于有无二边，是平等性智。六识止息后，无有意识分别的觉悟方面，彼本体清净之处，所有法皆现前不杂，圆满清晰地照见，是妙观察智。五根识成办一切事业的方面来说，彼本体清净之处，于利益众生之事无有障碍，事业之行持是成所作智，此为五智。归纳为二智的方法是：前者是法界智，如实知自性之智；后四者从能依所依的方面来说，是如量智。如是说。全知大士则说：法界和法性二者，从观察实相的方面来说，是如实智；其他三者从计划、观察对境以及成办彼等之事的方面来说，是如量智。如是说，无论如何解释，都没有差别。第三是事业和利生事业：如是，断除了包含烦恼障和所知障的无有显现的忽然之二障，以及包含习气、显现、三有的垢染，并通过如实和如量智现见一切所知法，从而使断证功德圆满究竟。由此威力，与所化众生的根器相适应，以息灾、增益、怀爱、诛伏等，无论对何者以何种方式调伏，其利生事业之门无有穷尽，且无有延时，不费力气自然成就。如同虚空存在多久，此等事业就广大且持续不断地发生多久。如《现观庄严论》云：如是轮回存在时，此等事业恒常不断。如是说。第二，详细解释事业的顺缘，续部的体性：见、行、坛城、灌顶、誓言、供养、真言、禅定、事业成就，如是分为十种，是密咒续部的差别。即：如实是见，取舍是行，布置是坛城，次第趋入是灌顶，不违越是誓言，嬉戏是事业，意义上
English
In terms of accepting and rejecting the inner and outer dharmas, that very essence is pure, seeing samsara and nirvana without good or bad as equality, not abiding in the two extremes of existence and non-existence, is the Wisdom of Equality. In terms of the realization without the deliberation of the mind immediately after the cessation of the six consciousnesses, that very essence is pure, all phenomena are manifestly unmixed, and completely and clearly seen, is the Discriminating Wisdom. In terms of the five sense consciousnesses accomplishing all activities, that very essence is pure, the activity of benefiting beings is unimpeded, and the engagement of activities is the Accomplishing Wisdom, these are the five wisdoms. The method of condensing these into two wisdoms is: the former is the Dharmadhatu Wisdom, the wisdom that knows reality as it is; the latter four, in terms of the support and supported, are the Wisdom of Knowing as it is. Thus it is said. The Omniscient Great One said: The Dharmadhatu and Equality, from the aspect of observing the nature of reality, are the Wisdom of Knowing as it is; the other three, from the aspect of planning, observing objects, and accomplishing those things, are the Wisdom of Knowing as it is. Thus it is said, no matter how it is explained, there is no difference. The third is activity and benefit for beings: Thus, having abandoned all the obscurations of the two obscurations of sudden obscurations of non-existence, which include afflictive obscurations and cognitive obscurations, and the stains of habits, appearances, and the three existences, and through the wisdom of knowing as it is and knowing as much as there is, manifestly seeing all knowable phenomena, thereby perfecting all the qualities of abandonment and realization. By this power, in accordance with the capacity of each being to be tamed, with pacification, increase, attraction, subjugation, etc., no matter who is tamed by what means, the door of benefiting beings is endless and without delay, effortlessly and naturally accomplished. Just as long as space exists, these activities will occur greatly and continuously. As the Ornament of Clear Realization says: Just as long as samsara exists, these activities are constantly desired. Thus it is said. Second, explaining in detail the conditions for activity, the nature of the tantra: view, conduct, mandala, empowerment, vows, offerings, mantra, meditation, activity accomplishment, thus divided into ten, are the distinctions of the secret mantra tantra. That is: reality is the view, acceptance and rejection is the conduct, arrangement is the mandala, gradual entry is the empowerment, non-transgression is the vow, play is the activity, in terms of meaning
Chinese
守护，修行，不动的禅定，于处所陈设供养，系缚的念诵，咒语和手印。第一，关于见，有三：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。真实殊胜的圣者们，胜义世俗无有分别地，如实地彻底了悟。这从不触及任何戏论的边际的角度来说，与中观派相似，从一切法都归摄为心的自显现的角度来说，与唯识派也方向相同，但是，密咒的见，是与它们不同的。也就是，从原始以来，法界、智慧、身语意功德事业，七财自性任运成就，是殊胜胜义谛，以及，彼之自显，器情，身和智慧，成为胜者的坛城而自现，没有轮回涅槃好坏地圆满于平等性中，是殊胜世俗谛，这二者也不是偏堕一方，而是殊胜二谛双运，本体无别地安住于平等性中。并且，由于真实超离了对此的执著的思和言说，所以在名言中仅仅是殊胜谛无别，是离戏论的，仅仅是名言而已。其中说：不随圣者行，不造作，自性自然无分别，若非如此为解脱执著，于第二名言思言皆超离。这样说了。殊胜的语声也是，特别超胜的意思。从波罗蜜多乘在胜义谛方面认为轮回涅槃平等性相同，但是，密咒这里在世俗中也具有对一切法不二的思和言说，因此从因的乘来说是特别超胜的缘故，所以这样说。其中说：无上乘中，胜义中无分别，世俗中对一切，执著清净与不清净二者。方便大乘中，清净和痛苦，世俗中也无分别，见地高低仅此而已。决定词是，从दृष्टि（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的语声引出，दृशिर्（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是见的意思，通过根本意义来证实，所以施设为见，意思是，实相。
English
Guarding, practicing, the immovable samadhi, arranging offerings at the place, binding recitation, mantra and mudra. First, regarding the view, there are three: The essence is, as stated in the Lamrim: The great view and practice of skillful means, is superior to the Unsurpassed Vehicle, in ultimate truth it is the seven treasures, in conventional truth it is equal perfection. The truly supreme noble ones, without differentiating between ultimate and conventional truth, thoroughly realize it as it is. This, from the aspect of not touching any extreme of elaboration, is similar to the Madhyamaka school, and from the aspect of all phenomena being gathered as mere self-display of the mind, it is similar in direction to the Cittamatra school. However, the view of mantra is distinct from those. That is, from the very beginning, the expanse, wisdom, body, speech, mind, qualities, and activity, the seven treasures spontaneously accomplished as the essence, is the superior ultimate truth, and the self-display of that, the container and contents, body and wisdom, self-appearing as the mandala of the victorious ones, perfected in equality without samsara and nirvana, good and bad, is the superior conventional truth. These two are not fallen to one side, but the superior two truths are inseparable in essence, abiding in equality. And, because it has truly transcended the thought and expression of clinging to that, it is merely nominally superior truth, inseparable, beyond the realm of practice, merely labeled as such. From that it says: Without following the ways of the noble ones, without fabrication, naturally inseparable by nature, if not, for the sake of dispelling attachment, thought and expression are transcended in the second designation. Thus it is said. The sound of 'superior' also means particularly excellent. From the Paramita Vehicle, the equality of samsara and nirvana is considered the same in terms of ultimate truth, but here in the mantra system, even in conventional truth, there is non-duality of thought and expression for all phenomena, therefore it is said to be particularly superior from the causal vehicle. From that it says: Within the Unsurpassed Vehicle, in ultimate truth there is no distinction, in conventional truth, for all, clinging to both pure and impure. In the Great Vehicle of skillful means, purification and suffering, even in conventional truth, are without distinction, the view is only that much higher or lower. The definition is: derived from the sound of dṛṣṭi (藏文，梵文天城体，dṛṣṭi, 梵文罗马拟音，view), dṛśir (藏文，梵文天城体，dṛśir, 梵文罗马拟音，to see) means to see, it is established by the root meaning, therefore it is applied to what is called view, meaning, the nature of reality.
Chinese
从意义上讲，以与此相符的智慧，通过理由等方式断除增益，因此称为见。分类上，对于上根者，应以理由来理解。如《国王匝之路次第》中说：如是宣说三种理，所见为何乃慧眼，彼亦舍弃现量等，非唯执著声词缘起。非境自证无真异，心之深处悟乃现量境。对于中根者，应依赖自性和果的特征来理解。如《开启智慧之眼》中说：最初自之觉性之，神变显现之生起，以方和颜色等，象征而如实证悟。这是自性。果是：其中，一者圆满智慧之，坛城如所依和能依。对于下根者，应通过间接方式来理解，分为近和远两种。近的是：前者中，对于下者串习三广大，从稳固而运用特征，见入中脉。应示于修道中，次第生起无疑虑。远的是：如《次第》中说：否则仅是积聚因，经中如是说，若书写法性缘起，则将证悟法性之义。第二，关于行，也有三种。本体是：如《次第三》中说：为生起三摩地之差别，随顺行持如经行。因此，凡是以密咒和随顺的殊胜方便智慧所摄持的，成为道之三门之事业者，即是行。一般而言，道的修持都包含在见和行两种之中，但以主要者之角度，将总名安立于别名上，如等持和随顺座间之事业等。定义是：若从“擦ra”之语而来，则“擦ra”以行持之根本意义来成立，故称为行。即对于所行持之境，以与时间相关联的方式如理行持之义，故为行。分类上，一般而言，身语意三者应完全清净。并且，行应与时间相关联地学习。初学者之时，应谨慎而住，如青年善行者之