English
Like a jewel, what is to be abandoned is the adventitious defilement of ignorance, like the mud that obscures a jewel; what abandons it is the two-fold path of stages, like water and cleansing agents that wash away; the result of abandonment is the ultimate manifestation of the qualities inherent in the ground, freed from the defilements of the path, like a jewel freed from mud, raining down all that is desired. The definition is: those who seek the supreme state, because they perfect merit, it is the fruit; because it is never interrupted, it is the continuum. The divisions are: the twenty-five resultant dharmas divided into five each for body, speech, mind, qualities, and activity. Among these, the five bodies are: Dharmakaya, Sambhogakaya, Nirmanakaya, the body of manifest enlightenment, and Vajrakaya. The five speeches are: the speech of the Dharmakaya, the meaning of unbornness; the speech of the Sambhogakaya, the symbolic speech of intention; the speech of the Nirmanakaya, the voice of Brahma; the speech of the manifest enlightenment, the blessing of awareness; and the indivisible Vajra speech. The five minds are: the Dharmadhatu wisdom of the Dharmakaya's mind, the equality wisdom of the Sambhogakaya's mind, the accomplishing wisdom of the Nirmanakaya's mind, the mirror-like wisdom of the mind of the manifest enlightenment body, and the discriminating wisdom of the Vajrakaya's mind. The five qualities are: pure realms, immeasurable palaces, clear and pure light rays, excellent thrones, and enjoyments that fulfill all desires. The five activities are: pacifying, increasing, magnetizing, wrathful, and spontaneous accomplishment. These can be summarized into three: the support body, the dependent wisdom, and the action activity. First, the support body has three or five aspects: the Dharmakaya is the nature of spontaneously accomplished compassion and wisdom in the expanse of the uncontrived Dharmadhatu, like space. The Sambhogakaya is the body of compassion and wisdom that arises from that. The Nirmanakaya is the reflection of the above two bodies appearing in the pure minds of beings, in accordance with their individual inclinations. From the perspective of the three bodies appearing without mixing, the body of manifest enlightenment is added; from the perspective of the essence being indistinguishable, the Vajra body is added, hence the five bodies. Here, the Jonangpas consider the three, Dharma, Sambhoga, and Nirmana kayas as characteristic bodies, and the other two as aspects of difference, and nominal bodies established from the perspective of the essence being indistinguishable.
Chinese
说。全知龙钦巴说：法身现证金刚三身是佛陀自显之身，故为有相者。化身和报身二者是为所化众生之显现所摄持的假名之身。这说法是合理的。第二，所依智慧是：如此五身显现之时，八识转为五种智慧，即：阿赖耶识从无分别的角度，其转为无任何可指，远离一切戏论的法界智慧。阿赖耶识从明朗而非分别的角度，其转为如明镜两面般，一切自性之法清晰而不可分割的如镜智慧。烦恼意从内外一切法取舍的角度，其转为无有轮回涅槃好坏，视其为平等性，不住于有寂之边的平等性智慧。六识断灭后，意无有分别而分别之部分，其转为如实照见一切有法之个别自证智慧。眼识成就一切事业之部分，其转为利生事业无碍之事业成就智慧。若将智慧归纳为二，则佐巴派认为，法界智慧是如实知晓事物之智慧，其余四者是从所依和能依的角度知晓所有事物之智慧。全知大学者则说：法界智慧和平等性智慧二者是从观察实相的角度而知如实，其余三者是从计划、观察对境以及由此行持利生事业的角度而知如所有。如此所说，实无差别。第三，事业和利生是：如此断除烦恼障和所知障及其习气的三种细微之垢染，是为断德圆满。如实知晓一切，现量照见一切所知，是为证德圆满。通过断证究竟，与所化众生的根器相符，不可思议之利生事业之门不逾时而生起。第二，详细讲述道之顺缘，相续之体性十法，即见、行、坛城、灌顶、誓言。
English
said. Omniscient Longchenpa said: The Dharmakaya manifest enlightenment Vajra three bodies are the self-manifested bodies of the Buddha, so they are characterized. The two, Sambhogakaya and Nirmanakaya, are nominal bodies included in the appearances of those to be tamed. This statement seems reasonable. Second, the dependent wisdom is: When the five bodies thus manifest, the eight aggregates are transformed into five wisdoms, namely: From the aspect of the Alaya not differentiating, its transformation into the state of not being able to pinpoint anything, being free from all elaborations, is the Dharmadhatu wisdom. From the aspect of the Alaya consciousness being clear and non-conceptual, its transformation into the state of being like two sides of a mirror, all the dharmas of self-nature being clear and indistinguishable, is the mirror-like wisdom. From the aspect of the afflicted mind distinguishing between acceptance and rejection of all internal and external dharmas, its transformation into the state of seeing samsara and nirvana, good and bad, as equality, not abiding in the extremes of existence and peace, is the equality wisdom. Immediately after the cessation of the six consciousnesses, the aspect of the mind conceptualizing without deliberation, its transformation into the state of clearly seeing all phenomena completely, is the discriminating awareness wisdom. From the aspect of the egg-born consciousness accomplishing all actions, its transformation into the state of unimpeded activity in performing benefit for beings is the action accomplishment wisdom. If these wisdoms are condensed into two, then the Zurpa school considers the Dharmadhatu wisdom to be the wisdom that knows how things are, and the other four to be the wisdom that knows how many things are from the aspect of the dependent and the relied upon. The great omniscient one said: The Dharmadhatu wisdom and the equality wisdom are how things are from the aspect of observing the state of affairs, and the other three are the wisdoms of how many things are from the aspect of planning, observing the objects, and thereby performing benefit for beings. Thus it is said, but there is no difference. Third, the activity and benefit for beings are: Thus, having abandoned the obscurations of afflictions and the obscurations of knowledge, along with the subtle stains of the three appearances of their habitual tendencies, is the perfection of abandonment. Knowing how things are and how many things are, directly seeing all knowable objects, is the perfection of realization. Through the ultimate abandonment and realization, the gates of inconceivable benefit for beings, in accordance with the individual capacities of those to be tamed, arise without delay. Second, the path's contributing circumstances, the ten substances of the continuum, are explained in detail, namely: view, conduct, mandala, empowerment, and vows.
Chinese
嘎。供养、真言、禅定、事业成就，以此区分密咒续部。也就是说，真如（1，梵文：tathatā，梵文罗马拟音：tathata，汉语字面意思：如是）见，舍弃行（2），安置坛（3）城，次第趋入灌（4）顶，不违越誓（5）言，嬉戏事（6）业，意乐成（7）就，不摇动禅（8）定，处所增上供（9）养，系缚念诵真言与手（10）印，此为十者。初见亦有三者，自性乃远离一切戏论之分的中观，诸法皆摄于心之游舞的唯识宗，虽与彼等方向相同，然密咒之见较彼等尤为殊胜，心性本初即七宝自性任运成就，殊胜胜义谛，及其力用显现器情身智坛城自显，无有轮涅善恶圆满于平等性，殊胜世俗谛，然二者亦非堕于一方，二谛自性无别而住，于彼亦超离执著之思言，故名殊胜真谛无别离戏论，殊胜亦为尤为超胜之义，从波罗蜜多乘于胜义谛中亦许轮涅平等性，方向虽同，然于此处世俗中亦于诸法无有二取，离思言故，较之因乘尤为超胜之故。词源者，从दृष्टि（梵文天城体，梵文罗马拟音：dṛṣṭi）之语而入于见，于实相之义，以与之随顺之智慧眼而见，分类者，上根者以上述四种理证而可证悟，中根者以自性与果之相而可证悟，如是此不净世间亦为自之觉性五智之幻化，彼之相为无人所作，五境五大五色等自性而有者。果之相者，心性中果位身智自性安住之表征，依水彩等之譬喻坛城而可证悟。下根者有远近二者，近者乃为以闻思不能领悟之类，以指示细微对境而可领悟内
English
Ga. By means of offering, mantra, samadhi, and accomplishment of activities, the tantras of secret mantra are distinguished. That is to say, suchness (1, Sanskrit: tathatā), the view; abandoning conduct (2); arranging the mandala (3); proceeding through the stages of empowerment (4); not transgressing the vows (5); sporting activities (6); striving for accomplishment (7); unwavering meditation (8); increasing the place of offering (9); binding and reciting mantras and mudras (10), these are the ten. The first, the view, also has three aspects. Its essence is Madhyamaka in that it is free from all elaborations, and it is similar in direction to the Cittamatra in that all phenomena are gathered into the mere play of mind. However, the view of mantra is particularly superior to those, because the nature of mind is primordially spontaneously accomplished as the nature of the seven treasures, the ultimate truth of excellence; and its manifestation, the appearance of the vessel and essence, the mandala of body and wisdom, is self-appearing, complete in equality without samsara, nirvana, good, or bad, the relative truth of excellence. However, these two are not fallen to one side, but the two truths abide inseparably in nature, and since they are beyond the thoughts and expressions of grasping onto them, they are called the ultimate truth of excellence, inseparable from the sphere of activity. Excellence also shows the meaning of being particularly superior. From the Paramita Vehicle, the equality of samsara and nirvana is also accepted in the ultimate truth, and although the direction is the same, here in the relative, there is no duality towards all phenomena, and since it is free from thought and expression, it is superior to the causal vehicle. The etymology is that the word dṛṣṭi (Sanskrit) enters into the view. In the meaning of reality, it is seeing with the eye of wisdom that is in accordance with it. The divisions are that the superior faculties can be realized by the four logical reasons mentioned above, and the medium faculties can be realized based on the signs of nature and result. Thus, this impure world is also the magical display of one's own awareness, the five wisdoms. As a sign of that, the five objects, five elements, five colors, etc., exist naturally without being made by anyone. The sign of the result is that the mandala of examples such as watercolors, which symbolize the result, the body and wisdom, abiding naturally in the nature of mind, can be realized based on it. The inferior faculties have two types, near and far. The near one is that for those who cannot understand through hearing and thinking, by pointing out subtle objects, the inner
Chinese
解开结而证悟实相，如龙树的弟子吉祥友。长的是，暂时没有证悟的机缘者，为了净除障碍，绕行善逝的佛塔，同时念诵缘起心咒，努力积累和净除，从而证悟，如宗喀巴大师的上师顿珠仁钦。第二，行持方面，续部第五品中说：“变成甘露而生起”等，直到“以此三摩地而行持”之间，以及第十一品中说：“支分、根、识一切”等，直到“悦意奇妙生起之坛城”之间，以及第十二品中说：“以舞蹈嬉戏之手印”等，直到“一切一切皆成就”之间，都已阐述。那也有三种，本体是：成为道的三门之事业，以方便智慧的特殊方式来摄持的行持。那有入定和后得两种。第一，入定的行持是：之前所说的五道四持明者各自的三摩地中，一心安住于此。后得的行持是：下面将要讲的三种行持等。行持的方式是：以见解无我的智慧和方便大悲双运的方式来行持，从而使三门清净。词义是：从梵语“Carya”而来，意为行持，与时间和场合相关联而如理行持。分类是：最初的时候，谨慎的行持，如青年僧人的行持；之后稍微获得稳固，能够混合入定和后得，以能克服证悟之障碍的方式来行持，如疯行者的行持；获得更大的稳固后，只学习利他，如国王护地的行持，共有三种行持方式。细分有方便道苦行者的行持和解脱道谨慎者的行持两种。后者又分：第一，在确定见解的时候，以信心和精进的行持，以信心进入闻思，以不懈的精进彻底行持。与智慧相应的行持是大空性，入定于空