English
It has already been recognized. From then on, through practice, making what has been seen gradually familiar, on the nine bhūmis of the path of meditation, the innate obscurations gradually diminish. By purifying the unfavorable aspects of the ten bhūmis, purity gradually manifests, and after the ten bhūmis are perfected, through the empowerment of great radiance, the vajra-like samādhi is attained, destroying the subtle obscurations of knowledge and habitual tendencies, thereby truly attaining the unsurpassed enlightenment, the bhūmi of Samantaprabhā. The dharmakāya, endowed with two purities, is immeasurable by thought and inexpressible by words, like the sky. From within that state, the sambhogakāya is eternally inexhaustible, abiding like a wish-fulfilling jewel, a treasure of precious gems, and the nirmāṇakāya manifests countless hundreds of thousands of koṭis of emanations according to the capacity of the beings to be tamed, accomplishing the benefit of beings. All common and uncommon marks and signs are complete, and in all realms of experience, wisdom spontaneously appears as the maṇḍala of great bliss. Because the maṇḍala appears as the maṇḍala of body and wisdom without attachment, there is no need to seek the two accumulations, it is naturally perfected, and it is able to show emanations that play in various appearances to the beings to be tamed, it is the place of the wisdom wheel, the great assembly of the nirmāṇakāya. Although the unimpeded maṇḍala of skillful means manifests countless wheels of saṃsāra and nirvāṇa, the wisdom that is not stained because it is free from grasping is the place of the lotus-endowed sambhogakāya. The stainless realization, the wisdom free from conceptual elaboration, is the supreme Samantaprabhā of the uncommon bhūmi, it is the place of the dharmakāya. Thus, the number of bhūmis and the qualities are inconceivable, and if the three supreme and ultimate bhūmis surpass the Samantaprabhā of the causal vehicle, it is called the supreme of the bhūmis. The wisdom free from the elaborations of birth and death, the unchanging, perfectly established, constant and stable. The eternal body is the dharmakāya. Abiding as the field of merit for all sentient beings afflicted by disturbing emotions, the appearance of the nirmāṇakāya conforms to the minds of the beings to be tamed, becoming an inexhaustible treasure is the sambhogakāya. The vajra inseparable from the three kāyas, the body that holds without taming or separation in the state of self-luminous awareness is the vajrakāya. All dharmas are inseparable from the wisdom of awareness, abiding in equanimity.
Chinese
因此，三身不混杂是现证菩提。以了知一切法不混杂的智慧，为了调伏所化众生的意乐，示现种种稳固和变动的身是化身，在那最终无与伦比的时刻，所有五身都圆满获得，因此没有先后，即使称为身、地、道、智慧、事业，其体性也是无有差别的一。如是宣说自性身坛城的意义，在所化众生的六道十方无边无际的一切刹土中，调伏的身坛城之相的游舞，说也说不尽，十方刹土的微尘数在自明觉的境界面前显现。广说之后，如来父尊们与母妃眷属无二的坛城，为了开示这些难以证悟的自性秘密，从身语意功德事业五族不可分割的金刚中取出。自性无生灭，在道和果的坛城中显现。啊吙，真是稀奇。其中，所缘的法界和能缘的自明觉二者无别，甚至也不缘于无有分别的智慧，以无法思量、不可思议的方式证悟后而修持。在那里，所显示的等持坛城，总摄为一个偈颂。基位自生智慧，自明觉等持的坛城，显现为说也说不尽的种种，这是历史。总摄了开示坛城味道的八个偈颂。证悟清净法性平等，以及执着不平等为差别的不清净所化众生，对于所有这些，诸佛的事业没有能遍和所遍，以无二的方式周遍，显现空性不二的清净法界，总摄了身的特征和事业、因的果位获得方式、密咒的究竟、地的差别等开示。本来，所有五身都是从大乐身中自明的坛城，仅仅是显现而已，没有显现的相状。总摄了开示果位五身，以及宣说此的功德二者。对于如是总摄的意义，以“吙”表示欢喜。坛城
English
Therefore, the non-mixture of the three bodies is manifest enlightenment. With the wisdom that knows all phenomena without mixing, to tame the inclinations of those to be tamed, the body that shows various stable and moving forms is the emanation body; at that ultimate, incomparable time, all five bodies are perfectly attained, so there is no before or after. Even if called body, ground, path, wisdom, or activity, their essence is non-different and one. Thus, speaking of the meaning of the self-nature body's mandala, in all the boundless and limitless realms of the six directions and ten directions of the world, which are the objects of those to be tamed, the play of the form of the taming body's mandala is inexhaustible to describe. As many as the dust motes in the ten directions' realms appear clearly and visibly in the realm of self-awareness. After the extensive explanation, the Thus-Gone-Ones, the fathers, and the consorts, the retinues of mothers, the non-dual mandala, in order to reveal this secret of self-nature that is difficult to realize, are extracted from the indivisible vajra of the five families of body, speech, mind, qualities, and activities. Self-nature is without birth or death, appearing in the mandala of the path and the fruit. "Aho!" is an expression of wonder. Therein, the object of focus, the expanse, and the focusing self-awareness are non-dual and inseparable, not even focusing on mere non-conceptual wisdom; having realized it in an immeasurable and inconceivable way, one meditates. There, the displayed mandala of samadhi is summarized in one verse. The ground, the self-born wisdom, the self-aware samadhi mandala, appears as countless and indescribable things; this is the history. Eight verses summarizing the teaching of the taste of the mandala are collected. Realizing purity as the equality of phenomena, and the impure disciples who grasp inequality as different, for all of these, the activity of the Victorious Ones has no pervader or pervaded, pervading in a non-dual way, the pure expanse of emptiness and appearance being non-dual, the characteristics of the body and activity, the way of obtaining the fruit of the cause, the ultimate of mantra, and the distinctions of the ground are all summarized. Originally, all five bodies are mandalas that are self-illuminating from the body of great bliss, merely manifestations, without the characteristics of manifestation. The manifestation of the five bodies as the fruit and the two qualities of speaking about it are summarized. To the meaning thus summarized, "Ho!" expresses satisfaction. Mandala
Chinese
迎请处尊的咒语是：扎等四字。第三，抛掷本族鲜花的咒语是：嗡嗡等，直至吽 梭哈。第四，祈请成就并融入的咒语是：嗡 智慧国王等，直至 吼。第三，功德是：如是说，直至名扬。第二，自性语之坛城有三。五语之体性、作用、名相，体性有五，其中第一，无生义之语是：诶玛火 稀奇等一颂。第二，言说语词之语是：语一等一颂。第三，明智加持之语是：胜续等五句。第四，无别金刚之语是：乘高下等六句。第五，梵音之语是：不可说彼性等五句。第二，语之作用是：乘高下等三句。第三，语之名相是：如何经典等一颂半。第三，品之名称是：秘密等。科判与此相关的正文是：显示身之坛城。之后，为了显示增上定和果，自性语之坛城，如来与众眷属一切身语意无别之金刚中，取出语秘密咒之秘密。第一，生起所依宫殿之咒语是：bhruṁ是五部汇集的宫殿的种子字，biśva 杂，biśuddhe 极净。五部，五怙主之咒语的首领，吽等五字是意金刚，不动佛等部的种子字。vajra 金刚，dhṛka 执持，意为清净的识，执持金刚不动佛。如是，嗡 孜那孜嘎 胜者胜 毗卢扎那 梭，ra 惹那dhṛka 持宝，宝生 昂 阿若利嘎。大贪象征，无量光 吽 扎那dhṛka 持智，不空成就。五母是：mūṁ 是mokṣa 解脱，意为自性清净之界，dhātvīśvarī 界自在母，lāṁ 洛扎那，意为眼母，dveṣa 嗔 惹底，意为喜母，下文亦如是解释。māṁ 嘛嘛给，意为我母，moha 痴 惹底，byāṁ 班杂惹，意为白。
English
The mantra for inviting the wisdom beings is: Ja, etc., four syllables. Third, the mantra for throwing the flower of the family is: Om Om, etc., up to Hum Svaha. Fourth, the mantra for urging accomplishment and merging is: Om, Wisdom King, etc., up to Hoh. Third, the qualities are: Saying "thus," up to being renowned. Second, in the mandala of the speech of self-nature, there are three aspects: the characteristics, functions, and categories of the five speeches. Among the five characteristics, the first is the speech of unborn meaning: Emaho, wonderful, etc., one verse. Second, the speech of expressed words is: One speech, etc., one verse. Third, the speech of wisdom and blessing is: Supreme Tantra, etc., five lines. Fourth, the indivisible vajra speech is: High and low vehicles, etc., six lines. Fifth, the speech of Brahma's voice is: Inexpressible, that very nature, etc., five lines. Second, the function of speech is: High and low vehicles, etc., three lines. Third, the categories of speech are: How the scriptures, etc., one and a half verses. Third, the title of the chapter is: Secret, etc. The actual text related to that section is: Showing the mandala of the body. Then, in order to show the mandala of the speech of self-nature, which is the cause of higher meditation and the result, from the vajra of the indivisible body, speech, and mind of all the Tathagatas together with the assembly of consorts, these secrets of the secret mantra of speech are extracted. First, the mantra for generating the supporting palace is: bhrūṁ is the seed syllable of the palace where the five families are gathered, biśva various, biśuddhe completely pure. The leaders of the mantras of the five families, the five fathers, Hum, etc., are the mind vajra, the seed syllables of the families such as Akshobhya. vajra vajra, dhṛka holding, meaning the pure consciousness, holding the vajra, Akshobhya. Similarly, Om jina jik conqueror conquering Vairochana sva, ra ratna dhṛka holding jewel, Ratnasambhava aṁ aro lik. Symbolizing great attachment, Amitabha hāṁ prajñā dhṛka holding wisdom, Amoghasiddhi. The five mothers are: mūṁ is mokṣa liberation, meaning the realm of self-nature purity, dhātvīśvarī realm sovereign mother, lāṁ lochana, meaning eye mother, dveṣa hatred rati, meaning pleasure mother, the following is also explained in the same way. māṁ mama ki, meaning my mother, moha delusion rati, byāṁ paṇḍara, meaning white.
Chinese
土地部族的精髓，加上“帕特”的祈使词。同样地，嗡 玛哈 冉纳 仁钦。达若 玛哈 卓地 效热 匝拉尼 吽 帕特。嗡 玛哈 巴玛 巴玛 达若 玛哈 卓地 效热 匝拉尼 吽 帕特。嗡 玛哈 嘎玛 勒 达若 玛哈 卓地 效热 匝拉尼 吽 帕特。能作与所作二者。吽 吽 吽。智慧的种子，班杂 चित्त（藏文：བཛྲ་ཙིཏྟ，梵文天城体：वज्रचित्त，梵文罗马拟音：vajracitta，汉语字面意思：金刚心），金刚心，嗡，方便的精髓，即能作者普贤。阿 阿 阿，法界之种子。班杂 巴扎 萨曼达（藏文：བཛྲི་བྷ་དྲ་ས་མནྟ，梵文天城体：वज्रभद्रसमन्त，梵文罗马拟音：vajrabhadrasamanta，汉语字面意思：金刚普贤），金刚普贤母，阿，是智慧的精髓，即所作母的咒语。能胜六道的嗡等是极赞的牟尼能胜，扎让是能作，即以欲妙的能作而超胜，是天神的种子。梭哈是为了平息众生各自部类的习气而奠定基础之义。同样地，嗡 牟尼 吽 扎让是披甲，即阿修罗的种子。梭哈。嗡 牟尼 瑟让，萨绕环绕，即心胸宽广，是人类的种子。梭哈。嗡 牟尼 扎让，是帕绕霍德，以敬礼之义，是畜生的种子。梭哈。嗡 牟尼 效 效绕，是痛苦，是饿鬼的种子。梭哈。嗡 牟尼 耶，是卑贱之处，是地狱的种子。嗡是引导。诶 嘿 嘿，请来 请来，巴嘎万 薄伽梵，玛哈 嘎如尼嘎 大悲者，德热效 霍，请看，萨玛雅 斯当，是时候了。请垂听。迎请：扎 吽 班 霍，迎请的方式是，勾 缚 摄 喜。嗡 阿 吽 梭哈 巴 巴 巴 巴 巴。扎 扎 扎 扎 扎。萨 萨 萨 萨 萨。玛 玛 玛 玛 玛。亚 亚 亚 亚 亚。嗡 阿 吽 梭哈。如是，我的誓言之身语意功德事业等，如金刚般不可分割的誓言，是证悟一切如来之果五法与无二的能作。如是，抛掷智慧之花，请接受。嗡是祈请成就之歌的引导。呼唤为于自明智慧中自在之王，如来之身语意功德事业，是胜于他者的殊胜之法。彼者此时此刻于此无别平等结合，以智慧天女的，金刚三之大手印，请使我的三门结合。