English
Oh! The two great perfections are also enjoyed to the fullest. This means that in the causal stage, the accumulation of the wisdom collection of the fruition, and the accumulation of the merit collection of the cause. Here, the two collections are also perfected for one's own benefit, and for the benefit of others, they can be enjoyed and used in a non-dual way. Method and wisdom are the supreme of the grounds. This means, what are the two great perfections? They are the cause of attaining the ground of all-illuminating light, the method of merit collection and the wisdom of knowledge collection are also perfected. The cause of attaining the ground of the lotus eye, the method of merit collection and the wisdom of knowledge collection are also perfected. The cause of attaining the ground of the great perfection of the letter wheel, the method of merit collection and the wisdom of knowledge collection are also perfected, therefore, method and wisdom are the supreme of non-duality. And other inconceivable supremes. This means, and these and so on, with the Buddha's great qualities, the infinite and inconceivable qualities are also possessed. Explaining the Dharmakaya is: The eternal body without birth or death. This means that explaining the five bodies of Buddhahood is: The Dharmakaya is, liberated from birth and death, the eternal body of life that never changes. Abiding in the field of all afflictions. The wisdom Dharmakaya is, for the benefit of all sentient beings' afflictions, the basis of the manifestation of the two form bodies, or abiding as a support or field. Explaining the Sambhogakaya is: It becomes an inexhaustible treasure. This means that the Sambhogakaya is, all the great qualities are inexhaustible, like obtaining a treasure of wish-fulfilling jewels. ༈ Here, the cause of obtaining the five bodies, and the condition, and one's own nature. Then, the cause of obtaining the five bodies is, one has five afflictions. The condition for obtaining the five bodies is, knowing the afflictions as the five wisdoms. Meditating on the five wisdoms as the five families. The nature of the five bodies is, without birth or death is the Dharmakaya. The inexhaustible great qualities are the Sambhogakaya. Grasping emptiness and wisdom is the Vajra body. The arising of omniscient wisdom is the Abhisambodhi body. Equally and without distinction benefiting all sentient beings is the Nirmanakaya. These five bodies also gather into three bodies, the Vajra body gathers into the Dharmakaya, the Abhisam
Chinese
证悟之身融入报身之中。金刚身是：执持金刚智慧之身。金刚身是：金刚是不变之意，执持不变之义于智慧，故名身。如是金刚身亦可获得。化身：一切无别平等的身体。化身是：与一切众生无别平等地行利生之事。如是化身亦可获得。现证菩提身是：一切智智之身。现证菩提之身是：现前证知轮涅一切之智慧，亦可获得一切智智之身。彼时五身皆圆满。知。如是说，果位究竟之时，五身皆无别任运成就，五身任运圆满。六道世界十方无边无际之处，如是以上之坛城为因，六道众生之所处，十方一切处，坛城显现多如不可言说之刹土微尘。如是佛之坛城，众生不可言说，与佛刹微尘数相等的一切处皆显现。身显现，语发声，意忆念，功德周遍，事业成办，业解脱。之后，如来与明妃众及方便，于智慧二无别之六族所显现之坛城之秘密续部。广说章节之后，宣说摄略章节。五部怙主父母与，导师佛母，及以明点而阐明。秘密藏续二十二品中，为何不能从四摄略品中生出？譬如，虽有二十二品，然已摄于基道果三者之中。那么，为何特别是在第一品、第三品和第六品中出现呢？因为第一品是基础，所以摄略。道是见与修二者，因此，第三品中摄略了见。第四品中以文字象征而摄略了修。果之根本或如基础般是五身，因此在第六品中摄略。
English
The body of enlightenment merges into the Sambhogakaya. The Vajra Body is: the body that holds Vajra wisdom. The Vajra Body is: Vajra means immutable, holding the meaning of immutability in wisdom, hence the body. Such a Vajra Body can also be obtained. Nirmanakaya: the body of complete non-duality and equality. The Nirmanakaya is: acting for the benefit of beings with complete non-duality and equality with all sentient beings. Such a Nirmanakaya can also be obtained. Abhisambodhikaya is: the body of omniscient wisdom. The Abhisambodhi body is: the wisdom that directly knows all of samsara and nirvana, and the body of omniscient wisdom can also be obtained. At that time, all five bodies are perfected. Know. As it is said, at the time of the ultimate fruition, all five bodies are spontaneously accomplished without distinction, and the five bodies are spontaneously perfected. In all the boundless and limitless places of the six realms and ten directions, as the cause of the above mandalas, the abodes of the six realms, in all ten directions, the mandalas appear as numerous as inexpressible Buddha-fields. Thus, the Buddha's mandala, which sentient beings cannot express, appears in all places equal to the number of fine dust particles in the Buddha's realm. Body appears, speech resounds, mind remembers, qualities pervade, activities are accomplished, karma is liberated. Thereafter, the secret tantra of the mandala manifested as the six families, in which the Tathagata, the assembly of consorts, and skillful means are non-dual with wisdom. After extensively explaining the chapters, the abridged chapters are taught. The five families of lords and consorts, the teacher Buddha-mother, and clarification through bindus. In the twenty-two chapters of the Guhyagarbha Tantra, why is it that the four abridged chapters cannot arise? For example, although there are twenty-two chapters, they are condensed into the three: base, path, and fruit. So why do they especially appear in the first, third, and sixth chapters? Because the first chapter is the base, it is abridged. The path is both view and meditation, therefore, the view is abridged in the third chapter. In the fourth chapter, meditation is abridged through symbolic letters. The root or base of the fruit is like the five bodies, therefore it is abridged in the sixth chapter. Ah.
Chinese
导师。 吼！ 喜悦。 所缘、能缘、非缘、无量、不可思议。 这句话有四种解释。 首先，从外在角度解释：所缘是境，能缘是根，非缘是二元对立的空性，无量是难以证悟，不可思议是安住于广大之中。 第二，从内在角度解释：所缘是外境，能缘是内在的识。 这两者不执着于实有和相状，那是心识无法思议的。 第三，从秘密角度解释：所缘是境，法界；能缘是自性的觉性智慧。 所缘的法界，通过能缘自性的觉性智慧证悟后，境和觉性二者不分，在没有实有和相状而达到究竟时，没有相状的意义是心识无法衡量的，超越了心的思虑范围。 第四，从究竟角度解释：所缘的法界，是远离境的戏论；能缘的觉性智慧，是具有法界觉性。 境和智慧这二者不执着于各自或他异，从境和智慧无二无别之中，产生伟大的功德，身语意的坛城，是不可衡量且不可思议的。 从“如来藏性”到“坛城自然成就”之间是总结。 智慧自明，坛城种种，难以言说。 那么，产生这些的原因是什么呢？ 境和智慧无二无别的意义，自性的体性，认识并证悟的觉性智慧的影像，显现为身语意的坛城种种，难以言说。 在那里，“身之大手印至上”到“此外殊胜次第四乘”之间是总结。 平等与不平等，周遍与不周遍，周遍的法界。 那么，周遍于何处呢？ 周遍于平等方便的续部，以及不平等的其他续部，如下乘的宗派等一切。 由于佛的坛城周遍，所以是普周遍。 仅仅是周遍，并没有实体存在，所以是非周遍。 因为是这样的自性，所以是周遍的法界。 在那里，“色究竟天
English
Teacher. Ho! Joyful. Object of focus, focusing subject, non-focus, immeasurable, inconceivable. This has four aspects. First, explained outwardly: the object of focus is the object, the focusing subject is the sense faculty, non-focus is the emptiness of duality, immeasurable is difficult to realize, inconceivable is abiding in vastness. Second, explained inwardly: the object of focus is the external object, the focusing subject is the internal consciousness. These two do not focus on substance and characteristics, which is inconceivable by the mind. Third, explained secretly: the object of focus is the realm of phenomena; the focusing subject is one's own awareness wisdom. The object of focus, the realm of phenomena, is realized by the focusing subject, one's own awareness wisdom. Since the realm and awareness are not two, when there is no substance and characteristics and it is perfected, the meaning of no characteristics is immeasurable by the mind, beyond the realm of mental thought. Fourth, explained as it is: the object of focus, the realm of phenomena, is free from the elaboration of objects; the focusing subject, awareness wisdom, is endowed with realm awareness. These two, realm and wisdom, are not focused on as separate or different. From the inseparability of realm and wisdom, great qualities, the mandala of body, speech, and mind, arise, which are immeasurable and inconceivable. From "the nature of all Tathagatas" to "the mandala is spontaneously accomplished beyond thought" is a summary. Wisdom is self-aware, various mandalas are beyond expression. What is the cause of this arising? The meaning of the inseparability of realm and wisdom, the nature of being, the image of awareness wisdom that knows and realizes, appears as various mandalas of body, speech, and mind that cannot be expressed. There, from "the great supreme mudra of the body" to "also the four supreme vehicles in order" is a summary. Equal and unequal, all-pervading and non-pervading, the realm of pervading. What does it pervade? It pervades the equal tantra of means, and the unequal, other tantras, such as the lower vehicle schools. Because the mandala of the Buddha pervades, it is all-pervading. Just pervading, there is no substance established, so it is non-pervading. Because it is such a nature, it is the realm of pervading. There, "Ogmin...
Chinese
从“无上胜地”开始，到“化身百千不可思议”结束。耶！本来普明坛城，离戏无散漫。阿霍！这是金刚秘密之语。这是以秘密真言金刚之语来表达和展示的。秘密心髓即是那如实之确定。秘密是难以理解的，心髓是精华汇聚之精华，那如实是不欺骗的，确定是正确的意义。那么，上述坛城的一切自性如何呢？自性本来就不是以事物和相状来区分的。没有过失而光明，就是普光明，或者说，显现各种各样的事物，是没有过失遮蔽的光明。仅仅显现时，从没有相状的状态中没有动摇，就是没有存在的过失遮蔽的光明，所以本来普明。从那之中，坛城显现得不可思议，就是散漫。在那时，从没有相状的状态中没有动摇，所以没有散漫。在那里，一切相和好都圆满。从“一切相和好都圆满”到“那时五身也都圆满”结束。坛城开展之品第六。禅定的坛城是为了禅修的目的而开展，自性的坛城是为了利益众生而开展之品第六。然后，所有与如来佛母眷属一起，从展示坛城之后，展示生起和修持的真言。所有如来五部，与父母一起，或者说，导师本身安住于五部总体的自性中。身语意金刚从中产生。也就是说，显现的事物是身，表达产生的是语，象征显现的是意。生起宫殿有两种方式：解脱道和方便道。在解脱道中，（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）是薄伽梵顶髻转轮王的精华独一种子字。薄伽梵顶髻转轮王是，最初在发起菩提心的时候，发愿说：我成为三世善逝的住所宫殿。如来是愿望自然成就的，所以（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）
English
From "the supreme, unsurpassed place" to "emanations, billions, inconceivable" is summarized. Ye! The mandala of primordial, all-illuminating clarity is free from elaboration and dispersion. Aho! This is the vajra secret word. This is expressing and showing it in the words of the secret mantra vajra. The secret essence is that very certainty. The secret is difficult to understand, the essence is the essence of condensed essence, that very nature is not deceiving, certainty is the correct meaning. So, what is the nature of all the above mandalas like? The nature is primordially not distinguished by things and characteristics. Being clear without being stained by faults is all-illuminating, or rather, the appearance of various things is clear without being obscured by faults. Just in appearance, without wavering from the state of having no characteristics, it is clear without being obscured by the fault of existence, so it is primordially all-illuminating. From that, the mandala appears inconceivable, which is dispersion. At that moment, without wavering from the state of having no characteristics, there is no dispersion. There, all marks and beauties are complete. From "all marks and beauties are complete" to "at that time, all five bodies are also complete" is summarized. The sixth chapter, Expanding the Mandala. The mandala of samadhi is expanded for the purpose of meditation, the sixth chapter, the mandala of nature is expanded for the purpose of benefiting beings. Then, all the Tathagatas together with the assembly of consorts, after showing the mandala, show the mantra for generating and accomplishing it. All five families of Tathagatas, together with their consorts, or rather, the teacher himself abides in the nature of the totality of the five families. From the vajra of body, speech, and mind, this is extracted. That is to say, what appears substantially is the body, what is expressed and arises is speech, and what appears symbolically is the mind. There are two ways to generate the palace: the path of liberation and the path of means. In the path of liberation, (Tibetan: བྷྲཱུཾ, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Bom) is the single seed syllable of the essence of the Bhagavan crown chakra-ruler. The Bhagavan crown chakra-ruler is, at the time of first generating the mind of enlightenment, vowing: May I become the palace, the dwelling place of the Sugatas of the three times. The Tathagata is the spontaneous accomplishment of the object of aspiration, therefore (Tibetan: བྷྲཱུཾ, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Bom)