Chinese
因为是。凭借特殊方便的智慧三者。 果位如上的状态显现。例如，如同黑暗显现和乌头草变为毒药一般。如实显现实相，不舍轮回而显现那样的果位。因此，不舍轮回而自解脱，完全清净。因为轮回未成立，没有涅槃之因，不超越，本来如是安住的状态显现。于此，没有去和住。一切证悟显现为大智慧的聚会。 诸法于真如中一体，平等和执持为一方的不平等，诸法善恶无取舍而证悟，平等和那本身无有遮蔽而显现，故平等。于真如中，不做自他的利益之事，不做境和有境，无勤作之事业，无造作任运成就而行事。果位本有故成就，和有偏颇故不成就，果位自住现前故一切成就。 因此，脱离持明之名言而证悟成佛。究竟道次第的开示，即第八品。 于自性身和智慧自住的本性中，如是如实圆满显现。 皈依和顶礼无别金刚持。在有之地上，胎生之次第和圆满化生之次第，如是次第和同时。 为了使道的显现具有意义，将宣说究竟果位佛陀的密意。究竟果位的体性是持明最后的阶段的果位，最后是佛陀。果位的自性和密意安住的方式以及果位上下的差别三者。 身之分类三者，于自性显现中，果位的分类显现。 如实了知实相。身三者，首先要说果位的自性。身、语、意自性和，功德和事业五种稀有奇妙。 那五种各自又分为五种，因此果位的自性中有二十五种。唉玛，不是从他处而来，而是果位。
English
Because it is. Through the wisdom of three special methods. The state of the above result appears. For example, just as darkness appears and aconite turns into poison. The true nature is revealed as it is, and that result is manifested without abandoning samsara. Therefore, without abandoning samsara, it is self-liberated and completely purified. Because samsara is not established, there is no cause for nirvana, and it does not transcend; the state of being naturally and inherently abiding in such a way is revealed. In this, there is no going or staying. All realizations manifest as a gathering of great wisdom. All dharmas are one in suchness, equality, and the inequality of holding to one side. All dharmas, good and bad, are realized without acceptance or rejection, equality, and that itself is revealed without obscuration, hence equality. In suchness, there is no doing of self and other's benefit, no doing of object and subject, no effortful activity, and actions are accomplished without effort, spontaneously. The result is accomplished because it is inherently present, and it is not accomplished because it is biased. The result is accomplished in its entirety because its own state is manifest. Therefore, one is liberated from the designation of vidyadhara and attains Buddhahood. This is the eighth chapter, which explains the paths of ultimate accomplishment. In the nature of the self-existing nature-body and wisdom, it is fully and perfectly manifested as it is. I take refuge in and prostrate to the inseparable Vajradhara. On the ground of existence, the order of womb-born and the order of complete miraculous birth, in such order and simultaneously. In order to make the manifestation of the path meaningful, I will explain the ultimate result, the intention of the Buddha. The nature of the ultimate result is the result of the final stage of vidyadhara, and the final one is the Buddha. The nature of the result, the way the intention abides, and the three differences between the higher and lower results. The three categories of body, in the manifestation of self-nature, the manifestations of the categories of result. Know the reality as it is. The three bodies, first, the nature of the result is to be spoken of. The nature of body, speech, and mind, and the five qualities and activities are rare and wonderful. Each of those five is further divided into five, so there are twenty-five in the nature of the result. Emaho, it does not come from elsewhere, but is the result.
Chinese
安住自性显现，是为奇妙且显现。 如实显现真实义所知之实相，圆满且从一切执着边解脱，五身自然成就等，圆满一切功德而成佛。 其中，“胜者”即从轮回战场中获胜者，如十一面观音、五部瑜伽之佛等，是为下部的胜者们。 “胜者”是从轮回战场中获胜者，也是胜过具有分别执着的低等胜者，即胜过轮回与涅槃二边的胜者，是五身自然成就之佛。 “天”是指自性寂静，成为自他之光辉者。是功德仅部分圆满的共同乘，瑜伽以下的。 “天”是指从离边寂静大乐之境界中，成为自他之光辉者，是功德无偏圆满的大天，即佛。 “圣”是指从轮回痛苦中超胜且解脱，获得清净涅槃之果，是瑜伽以下的佛，是为圣者。 “圣地”是指从轮回痛苦中超胜，也超胜于下部乘具有分别执着的佛，此处是证悟圆满平等性之光辉。 是普贤。 “如来”是指证悟如是之实相者，中观中为空性。克里亚中从二谛而言，胜义谛是法界与智慧无二，世俗谛中证悟为本尊与本尊母之坛城后，如是而行，是离边大乐之佛。 从事业而言，“如来”是指证悟轮回与涅槃无二，真谛无别，远离行境者，即于如是之性中无来无去而行者，是大无贪莲花眼之佛。 “乐”是指无痛苦之刺痛，通过舍、断、净、转之门而远离刺痛，获得自性之果乐而行者，是下部以下的行者们。 从行而言，是指从烦恼、所知障等一切执着边解脱后，于大乐之性中而行，即从离边大乐之性中，无来去
English
To have one's own state manifest is wondrous and manifest. To perfectly manifest the true meaning, the reality of what is to be known, to be liberated from all attachments, to have the five bodies spontaneously accomplished, and to perfect all qualities, is to become a Buddha. Among them, "Victorious One" means victorious over the battlefield of samsara, such as the eleven-faced Avalokiteśvara, the Buddhas of the five Yoga families, etc., who are the lower Victorious Ones. "Victorious One" means victorious over the battlefield of samsara, and also victorious over the lower Victorious Ones who have partiality, that is, victorious over the extremes of samsara and nirvana, the Buddha who spontaneously accomplishes the five bodies. "God" refers to being peaceful by nature and becoming the glory of oneself and others. It is the common vehicle of partially perfected qualities, from Yoga downwards. "God" refers to becoming the glory of oneself and others from the state of great peace free from partiality, and the great God who perfects qualities without partiality, that is, the Buddha. "Noble" means to be superior to and liberated from the suffering of samsara, to obtain the fruit of pure nirvana, and is the Buddha from Yoga downwards, who is the Noble One. "Noble Land" means to be superior to the suffering of samsara, and also superior to the Buddhas of the lower vehicles who have partiality. Here is the glory of perfecting equanimity. Is Samantabhadra. "Tathagata" refers to the one who realizes such reality, emptiness in Madhyamaka. In Kriya, from the perspective of the two truths, the ultimate truth is the indivisibility of the Dharmadhatu and wisdom, and in the relative truth, after realizing the mandala of deities and consorts, one goes accordingly, which is the Buddha of great bliss free from partiality. In terms of action, "Tathagata" refers to the one who realizes that samsara and nirvana are indivisible, the true essence is inseparable, and is free from the realm of action, that is, the one who goes without coming or going in such a nature, is the Buddha with the great non-attachment lotus eyes. "Bliss" means without the sting of suffering, to be free from the sting through the gates of abandonment, cessation, purification, and transformation, to obtain the bliss of the fruit of one's own nature and to go, are the practitioners below the lower level. In terms of going, it means to be liberated from all attachments such as afflictions, cognitive obscurations, etc., and to go in the nature of great bliss, that is, from the nature of great bliss free from partiality, without coming or going.
Chinese
由于无有明暗地安住，故为摩诃之善逝。善逝。犹如珍宝之中具有功德圆满，如此此处摩诃五身自然成就之佛陀，具有一切功德圆满而安住。具有六法，即意念圆满，满足希望，无有穷尽，持续不断，没有分别，安住在安乐之中。是珍宝的比喻。同样，此处也因功德无余圆满而具足，满足所化之希望，持续不断，不会穷尽，没有自他的分别，安住在安乐之中。如是六法以珍宝的比喻所象征的是果法二十五圆满。所象征的是：果法显现为多种，因此是唯一，并且完全确定，远离一切多种边。之后，由于是唯一和多种二者的自性，因此具足之法皆从自生智慧中不移动。胜者的胜者也安住于一切的体性之中，因此其本身是一切种姓的实有，因此不成立为一种姓，是远离的。由于具有果法二十五，因此是一切种姓的体性。其本身如所化之意乐，于彼五种姓显现为与所化相合。真实而言，不是唯一此种姓。没有确定为一种姓。五种姓本身，每一个也具有五种姓，显现为二十五。因此，称为一切种姓之主，圆满正等觉之佛陀是：为了远离最后的最后，习气之垢染，微细执着，故称为佛。智慧之光明无有来去，无有方所周遍一切，故称为广大。实相无二，如是之。于平等之自性中，意念无有来去而逝去，是法身。因此称为如来。如是，智慧自住之意念于大乐之自性中。远离戏论之二取，业和烦恼以及所知障等等。一切皆离，为了自他二利而逝去，故称为善逝。佛陀和一切有情无二无别地融入心中，并且成熟，因此对轮回和涅槃一切自在。因此，大自在之方便智慧无别，以及轮回涅槃无别地安住于报身，故为自在。
English
Because of abiding without clarity and obscurity, therefore, it is the Mahā Sugata. Sugata. Just as a precious jewel has virtues that are spontaneously perfect, so here the Buddha, in whom the five Mahā bodies are spontaneously accomplished, abides with all virtues spontaneously perfect. Possessing six qualities: complete intention, fulfilling hopes, inexhaustible, continuous, without thought, and delighting in bliss. This is an example of a jewel. Similarly, here too, because all virtues are completely perfected, it is complete, fulfilling the hopes of those to be tamed, continuous, inexhaustible, without thought of self and other, delighting in bliss. Thus, the six qualities symbolized by the example of a jewel are the twenty-five fruits that are complete. What is symbolized is: because the fruit-dharma appears in many ways, it is one, and because it is completely certain, it is free from all multiple extremes. Then, because it is the nature of both one and many, all the qualities it possesses do not move from self-arisen wisdom. The victor of victors also abides in the essence of all, therefore, it is the reality of all lineages, and therefore, it is not established as one lineage, it is separate. Because it possesses the twenty-five qualities of the fruit, it is the essence of all lineages. That itself, according to the inclinations of those to be tamed, its five lineages appear in accordance with those to be tamed. In reality, it is not only this lineage. It is not determined as one lineage. Each of the five lineages also possesses five lineages, appearing as twenty-five. Therefore, the perfectly complete Buddha, called the Lord of all lineages, is called Buddha because he is free from the last of the last, the subtle attachment of habitual defilements. Because the wisdom of knowledge has no coming and going, and pervades everywhere without direction, it is called vast. The nature of reality is non-dual, thusness. In the nature of equality, intention goes without coming and going, it is the Dharmakāya. Therefore, it is called Tathāgata. Likewise, the intention of wisdom's self-abiding in the nature of great bliss. Free from the duality of elaboration, karma, afflictions, and obscurations of knowledge, etc. All are separate, having gone for the sake of the benefit of both self and others, therefore, it is called Sugata. Buddhas and all sentient beings are non-dual, gathered and ripened in the mind, therefore, having dominion over all of saṃsāra and nirvāṇa. Therefore, the skillful means and wisdom of the great sovereign are inseparable, and because saṃsāra and nirvāṇa are inseparably abiding in the saṃbhogakāya, it is sovereign.
Chinese
也称为大富。父母是秘密的主宰，方便与智慧无别，不可分离，故称为秘密身。以轮回和涅槃所摄的一切事物为安乐受用，故称受用身。略述此身之分：包含已超越世间的佛陀和未超越世间的轮回的一切。三时诸法在法性真如中无别，自性本觉智慧无边。因为是胜者，所以轮回涅槃的各种法，显现而无自性的相，是具足殊胜之相的大空性。证悟现前即是དྷརྨཱ་（藏文：ཆོས་，梵文天城体：धर्मा，梵文罗马拟音：Dharmā，汉语字面意思：法），即法身，安住于显空不二的法身中。轮回和涅槃所摄的一切法，都显现为自证的现量，故称“现”。远离一切执着边，也因为聚集和通达轮回涅槃的一切法，故称“通”。无有遮蔽，自明的自生大智慧。是轮回涅槃一切的体性之基，并且为了调伏所化众生而显现为各种调伏之相，故为最胜之身。从欲界的最下处地狱，直至圆满的佛陀。三恶道的诸般痛苦，以及欲界天人、四禅定和四无色定。声闻的灭尽定和独觉的寂灭，以及偏于一边的菩萨的舍，密咒的大乐等。轮回涅槃的一切法，无有能取所取的分别，而普遍享受，受用广大，故为受用圆满报身。七马即太阳，如同昔日统治四大部洲的转轮王的马车奔驰之速，故称七马。或者说，由风的七马抬升而运行，故也称七马。具兔者即月亮，因为菩提萨埵的兔子之形被天神画在了月亮上，故称具兔者。犹如未曾离开宫殿。如同水中和一切处所显现的日月之影各异。身的体性在境界上无有来去，为了调伏所化众生而无有定方地普遍化现，故为最胜化身。