English
This is praise. If you praise the five kayas spontaneously accomplished, it is praising the five kayas, praising the five speeches, praising the five minds, praising the five qualities, praising the five activities, and in general, praising the five kayas spontaneously accomplished as inseparable. Therefore, it is appropriate to praise the five families. Why? Because it is the appearance of the path of those to be tamed, and it is appropriate to praise the yogis who meditate on the five families. The five kayas are only connected in a general way, and it is not appropriate to praise them directly, because now is not the time to meditate on the five kayas spontaneously accomplished. In general, there is no contradiction in having faith in this five kayas spontaneously accomplished as an object of contemplation. Because you can meditate on the yidam deity, it is appropriate to praise the five families. In reality, the five families are also the five kayas, so there is no difference. Chapter thirteen explains the essential instructions of the completion stage, and here it explains the praise, so from then on, all the Tathagatas, all the Tathagatas, in the mandala that is inseparable from the teacher Samantabhadra, or in the peace of the forty-two deities. The teacher himself appears as the mandala of mind and wisdom, and in his own mandala, he sings the praise of great joy in his mouth, so he sings the Vajra song. This song was sung. Thus, praising the Tathagata family from the perspective of the body is that the beginning of Om has four guides: it is also the cause of the song's origin, it is also the knowledgeable one who sings the song, it is also the ornament, and it is also the word. The cause of origin is, for example, when worldly people sing songs, they rely on the body, think with the mind, and express with the speech. Om also, Ah (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning): ཨཱཿ，आ，ā，is the body, the lunar phase is the speech, the bindu is the mind, possessing the three, body, speech, and mind. It is also the singer, and in the world, if you use "ཀྱེ" and "ཨེ" to guide the beginning, the song is majestic, and if it does not have these, it is like being unpleasant. The song is also, the single one is, called the wisdom mudra, and the song adorned with Om is, called the song wisdom mudra. It is also an ornament, Om adorns the song with wisdom, the song has not become lewd or alone, so it is the ornament of the song. It is also the word of the song, because the beginning and end of the word are guided by Om, so the song has the word of wisdom. Om is complete in the ten directions and four times.
Chinese
因此，对身的一般赞颂是：十方四时所包含的一切法，本来就是大圆满的佛性吗？或者说，安住于十方，于四时逝去的诸佛，是圆满二资粮，具足妙相和随好相的吗？ “智慧坛城明点大”，这是对身的意之赞颂。身，如来之意，空性之智慧，具有身语意三坛城，故为智慧坛城。明点与智慧融合，与法界结合，明点无有戏论，与法界无二无别，故为明点大。 “福德坛城身之聚”，这是对身的身之赞颂。空性之智慧，具有福德与智慧二资粮，作为其象征，具足妙相和随好相。身即是身语意三者之聚，故为身之聚。或者说，身即是如来种姓之聚。 “显空明点周遍圆满 吽”，这是对身的语之赞颂。空性是意义之语，不离戏论，却能显现和宣说一切，是为显现。语即是具足身语意三者的明点。身语意三者，任何时候都圆满具足身语意三者。吽，是对此生起欢喜。 ༈ 如果从赞颂五身的角度来说，安住于十方，于四时逝去的诸佛，是五身任运成就而圆满。为何圆满？因为智慧觉性与自显的坛城无别，成为一个大明点。无有差别的理由是什么？因为圆满了因之福德与果之智慧二资粮。这即是法身、报身、化身、金刚身和现证菩提之五身坛城之聚。这五身显现于所化众生前，显现即是空性，空性即是显现，显空无别故为明点。任何时候五身都是任运成就而圆满的。如是等等。
English
Therefore, the general praise to the body is: Are all the dharmas contained in the ten directions and four times originally the nature of the Great Perfection Buddha? Or, are all the Buddhas who dwell in the ten directions and pass away in the four times, complete with the two accumulations and endowed with marks and signs? "Wisdom Mandala Great Bindu," this is the praise to the mind of the body. The body, the mind of the Tathagata, the wisdom of emptiness, possesses the three mandalas of body, speech, and mind, hence it is the wisdom mandala. The bindu and wisdom merge, combining with the Dharmadhatu, the bindu is without elaboration, and is non-dual with the Dharmadhatu, hence it is the great bindu. "Merit Mandala Body Assembly," this is the praise to the body of the body. The wisdom of emptiness possesses the two accumulations of merit and wisdom, as its symbol, it is endowed with marks and signs. The body itself is the assembly of body, speech, and mind, hence it is the body assembly. Or, the body is the assembly of the Tathagata's lineage. "Appearance Emptiness Bindu All Complete Hum," this is the praise to the speech of the body. Emptiness is the speech of meaning, without elaboration, yet it manifests and proclaims everything, hence it is appearance. Speech itself is the bindu that possesses the three of body, speech, and mind. These three, body, speech, and mind, are always complete with the three of body, speech, and mind. Hum, is to generate joy in this. ༈ If from the perspective of praising the five bodies, the Buddhas who dwell in the ten directions and pass away in the four times are spontaneously accomplished and complete with the five bodies. Why complete? Because wisdom awareness is inseparable from the self-appearing mandala, becoming one great bindu. What is the reason for being inseparable? Because the two accumulations of the cause of merit and the result of wisdom are complete. This is the Dharmakaya, Sambhogakaya, Nirmanakaya, Vajrakaya, and the assembly of the five-body mandala of manifest enlightenment. These five bodies appear to those to be tamed. Appearance is emptiness, emptiness is appearance, non-dual appearance and emptiness is why it is a bindu. At all times, the five bodies are spontaneously accomplished and complete. Thus and so on.
Chinese
赞颂逝去者的种姓，从身方面来说，是对被调伏者缓慢显现。赞颂五身，是对证悟者显现果位的途径。一切都由此引导。或者说，所谓十方四时，一切皆一，五身自然成就，圆满显现菩提之身。智慧缓，五种智慧也明晰为无分别的智慧。其自身安住于广大遍布之中，是为法身。所谓福德，并非任何事物，而是无漏福德的自显现，是为报身。身的集合，对一切事物的自性，在一切事物中显现各种形象，是为化身。所谓显空，因为显空二者无别，故为金刚身。 嗡 班匝 索南 提列切。（藏文，梵文：वज्र पुण्य तिलके मह, 梵文罗马拟音：vajra punya tilake maha，汉语字面意思：金刚 福德 明点 大）以此从心方面赞颂金刚部。首先是赞颂心之身，如镜般的智慧，具有福德和智慧二种集合，且二者无别，故为大明点。此亦是心金刚部，故称金刚。班匝 耶谢 坚阔丹。（藏文，梵文：वज्र ज्ञान मण्डल धन्, 梵文罗马拟音：vajra jnana mandala dhan，汉语字面意思：金刚 智慧 坛城 具）以此作为其象征，对于具有身相和好相之身，也具有身语意三者，故具有智慧坛城。班匝 扎钦 塔耶巴。（藏文，梵文：वज्र शब्द महा अनन्त, 梵文罗马拟音：vajra shabda maha ananta，汉语字面意思：金刚 声音 大 无边）赞颂心之语，意义之语不加造作，安住于不移动之中，词句之语则无边显现，故为无边。班匝 嘉波 提列切 吽。（藏文，梵文：वज्र राजा तिलके मह हुम्, 梵文罗马拟音：vajra raja tilake maha hum，汉语字面意思：金刚 国王 明点 大 吽）赞颂心之心，如是身语意三者，如身语意金刚般无别，具足三者，胜过两种边际的国王，身语意的坛城中无别，故称大明点。༈ 赞颂五心：金刚福德是空性之智慧。明点大是平等性之智慧。金刚智慧是如镜之智慧。金刚大声是妙观察智。金刚国王是成所作智。从莲花生大师《金刚橛甚深释·宝箧》中，讲到金刚福德大明点等是赞颂五语，身语意的圆满广大等。
English
Praising the lineage of the deceased, from the aspect of the body, is a slow manifestation to those to be tamed. Praising the five bodies is the way for realized beings to see the fruition. Everything is led by this. Or, as it is said, the ten directions and four times, everything is one, the five bodies are spontaneously accomplished, and the body of perfect enlightenment is manifestly complete. Wisdom is slow: the five wisdoms are also clear as non-conceptual wisdom. That itself abides in the great pervasive realm, hence it is the Dharmakaya. What is called merit: not being anything, the self-manifestation of uncontaminated merit is the Sambhogakaya. The collection of bodies: the essence of all things, appearing in all things in various forms, is the Nirmanakaya. What is called appearance and emptiness: because appearance and emptiness are non-dual, it is the Vajrakaya. Om Vajra Punya Tilake Maha. By this, praising the Vajra family from the aspect of the mind. First, praising the body of the mind, the mirror-like wisdom is endowed with both the accumulation of merit and wisdom, and because they are inseparable, it is the Great Bindu. This is also the Vajra family of the mind, hence it is called Vajra. Vajra Jnana Mandala Dhan. As a symbol of this, for the body endowed with bodily marks and signs, it also possesses the three aspects of body, speech, and mind, hence it possesses the wisdom mandala. Vajra Shabda Maha Ananta. Praising the speech of the mind, the speech of meaning is unelaborated, abiding without moving, while the speech of words manifests infinitely, hence it is infinite. Vajra Raja Tilake Maha Hum. Praising the mind of the mind, thus the three aspects of body, speech, and mind are inseparable like the Vajra of body, speech, and mind, possessing the three aspects, the king who overcomes the two extremes, inseparable in the mandala of body, speech, and mind, hence it is called the Great Bindu. ༈ Praising the five minds: Vajra Punya is the wisdom of emptiness. Tilake Maha is the wisdom of equality. Vajra Jnana is the mirror-like wisdom. Vajra Shabda is the discriminating wisdom. Vajra Raja is the accomplishing wisdom. From Guru Padmasambhava's "Vajrakilaya Profound Commentary - Jewel Box", it is explained that Vajra Punya Tilake Maha, etc., are praises of the five speeches, the great perfection of body, speech, and mind, etc.
Chinese
说是赞叹心的。说是赞叹不着意幻化等功德的。这里如果说那些有矛盾，那是因为与身语意功德事业五者的顺序相连，而这里是与坛城本尊相连，所以先是毗卢遮那佛，然后是金刚萨埵，然后是宝生佛，然后是无量光佛，然后是赞叹不空成就佛。那样也是合理的，因为心是金刚部，功德是成办一切，语是莲花部，因此对坛城本尊不颠倒顺序地赞叹是显而易见的。这样说的是上师们的口诀教言。嗡，身语意之圆满广大。（藏文：ༀ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）说是从功德的角度赞叹宝生部，对于功德平等性的智慧也是，因为具有身语意的坛城圆满，所以是圆满广大。༈ 。如果问什么是三圆满，不是，第一个是功德的身圆满，中间是功德事业圆满，最后不是用分别念临时造作的，而是本来就圆满的。功德事业皆圆满。不仅身语意圆满，而且广大的功德和四种事业也都圆满。那也是因为是功德增长的自性，所以一切广大功德都圆满。༈ 。这里如果与五功德相连，则身显现为宫殿，意显现为庄严，功德显现为座床，事业显现为光芒。这是以调伏金刚的观点赞叹心，因为功德圆满一切，所以在功德上是合理的。总的来说，五身与任运成就无有分别，所以无论怎么做也没有矛盾，如果对道次第分别执着则容易。本来任运圆满普贤胜。这样身语意功德事业五者圆满，也是本来广大功德任运成就圆满，是普贤王如来佛的自性。聚集之大会大明点吼。（藏文：，梵文天城体：，梵文罗马拟音：，汉语字面意思：）因为那也是在普贤王如来佛的自性中合一聚集，所以那有广大功德皆圆满，那也是无分别一体，所以在广大明点中成佛