English
Enjoying happiness through union is also called the secret body. Because one does not cling to the enjoyment of both samsara and nirvana, one enjoys great bliss, hence it is called enjoyment. These are the categories of names of the sixth Samantabhadra. Secondly, the nature of the unmixed categories is twofold: Firstly, a brief indication. From the qualities of the Victorious One of the six lineages, the five aspects of body, speech, mind, qualities, and activity are each divided, and twenty-five are spoken of, what are they? Secondly, the detailed explanation is in five parts: body, speech, mind, qualities, and activity, each with five aspects. The first is divided into two: the essence of the five bodies, and the five retinues that are tamed by them. The first is divided into five: First, the Dharmakaya. Transcending the world, discriminating, and all the phenomena of samsara that are not transcended. All phenomena included in the three times are inseparably one with the ultimate reality of dharmata. Because it is the Victorious One, the Dharmakaya itself, it does not cease in the various phenomena of samsara and nirvana, but at the very time when it appears conventionally, in the ultimate reality, there is no inherent nature or essence that is self-established. Therefore, the meaning of the inseparability of appearance and emptiness is manifested, that is Dharma (藏文：དྷརྨ་，梵文天城体：धर्म，梵文罗马拟音：dharma，汉语字面意思：Law), Kaya (藏文：ཀཱ་ཡ་，梵文天城体：काय，梵文罗马拟音：kāya，汉语字面意思：Body), that is, abiding in the Dharmakaya inseparable from appearance and emptiness. Second, the Sambhogakaya. All the phenomena of samsara and nirvana appear directly as self-awareness, therefore it is direct perception. Being free from all extremes of attachment to it, therefore it is enlightenment, completely awakened in the wisdom of self-awareness, therefore it is direct enlightenment. That awareness is self-arisen without cause, condition, or agent, and self-luminous without obscuration, therefore it is great wisdom itself. It is the basis of all four bodies, and appears as taming beings to be tamed, therefore it is the Sambhogakaya, the most excellent of the four bodies. Third, the Enjoyment Body. From the lowest hell, the lowest realm of the desire realm, up to the perfectly complete Buddha. The suffering of the three lower realms such as hell, and the happiness of the desire realm gods and humans, and the four meditations of the form realm, and the four formless absorptions, and the cessation absorption of the Hearers, and the happiness of the solitary realizer's peaceful one-sidedness, and the equanimity of the Bodhisattva's bhumi, the secret
Chinese
咒语的大乐，等等，从其中，对于轮回和涅槃的一切法，不执着于能所，而是在一切中享用，因此具有广大的受用，是为报身。第四，化身。依赖于风的七匹马的太阳，以及绘有兔子形象的月亮，其本身就是诸神的宫殿，就像从左边一样。如同在清澈的水中，处处显现不同的影像一般，第六胜者的身之自性或意，无有来去，为了调伏所化，在各方都能示现六能者等，并成办利益，是为化身之最胜。第五，金刚身。譬如，未造作的虚空无有生灭一般。化身虽显现为造作的无常诸法之基础，然其自性无有改变，故安住于大常，此即显空不二的金刚身之最胜，彼无有生灭。此乃数之第五，无别金刚身，在包括支分等的诸续部中极为著名。二、以彼所调伏之五眷属。如是，以五身分别宣说所调伏之五眷属。法身的眷属是五智的影像，显现为最胜眷属五部，称为智慧海众。报身的眷属成熟海是：对于遍知一切所知之智慧，被遮蔽的最后障碍，去除细微的所知障分，安住于十地的菩萨摩诃萨们，以及广大道次第的持明者们。现证菩提之眷属：瑜伽果之王五部，以及邬波之四部，克里亚之三部，以及度母般若波罗蜜多的普光佛等以下续部所净化之低劣乘的佛，即胜者海众。化身的眷属是信解海：因的信解行持地道之聚合，以及因地第一地也是寿命自在的持明。不变金刚之眷属，为了面见无别金刚会众，并衡量语言符号，任运成就的持明者是金刚身眷属之名成立。二、五语分二：第一，五语各自的
English
The great bliss of mantras, etc., from within which, for all phenomena of samsara and nirvana, without attachment to subject and object, enjoying everything, thus having vast enjoyment, is the Sambhogakaya. Fourth, the Nirmanakaya. The sun relying on the seven horses of wind, and the moon with the image of a rabbit drawn on it, which itself is the palace of the gods, like from the left. Just as in clear water, different images appear everywhere, the nature or intention of the sixth Victor's body, without coming and going, in order to tame the tamable, able to appear in all directions as the six Thubpas, etc., and accomplish benefit, is the supreme of Nirmanakayas. Fifth, the Vajrakaya. For example, just as unconditioned space has no birth and death. Although the Nirmanakaya appears as the basis of conditioned impermanent phenomena, its nature does not change, therefore it abides in great permanence, this is the supreme Vajrakaya of non-duality of appearance and emptiness, it has no birth and death. This is the fifth in number, the indivisible Vajrakaya, which is very famous in all tantras including the branches, etc. Second, the five retinues tamed by it. Thus, the five retinues tamed separately by the five bodies are shown. The retinue of the Dharmakaya is the image of the five wisdoms, appearing as the supreme retinue of the five families, called the assembly of the ocean of wisdom. The retinue of the Sambhogakaya, the ocean of maturity, are: the great Bodhisattvas abiding on the ten bhumis, who remove the last obscuration that obscures the wisdom of knowing all knowable things, the subtle part of the obscuration of knowledge, and the Vidyadharas of the vast path of meditation. The retinue of perfect enlightenment: the five families of the king of Yoga fruit, and the four families of Upa, the three families of Kriya, and the Buddhas of the lower vehicle purified by the lower tantras such as the Samantaprabha Buddha of the Paramita, that is, the assembly of the ocean of Victors. The retinue of the Nirmanakaya is the ocean of faith: the aggregation of the grounds and paths of the faith of the cause, and the Vidyadhara who controls life is also the first ground of the cause. The retinue of the immutable Vajra, in order to see the face of the indivisible Vajra assembly and measure the language symbols, the spontaneously accomplished Vidyadhara is established as the name of the retinue of the Vajrakaya. Two, the five speeches in two parts: First, the respective five speeches
Chinese
关于眷属和秘密主自然成就显现象征的方式的总述。对这五个眷属宣说五身导师的五种意念之语，是因为化身以语言表达而理解，而四身即使不以语言表达也类似于表达，因此确定为意义之语。因此，不以词语和文字表达也能理解意义并显现象征。法身、报身、现证菩提、金刚身四者的语，以及化身的语以词语和文字表达而作为导师，这也在六道众生的处所，每个六根也都有长、短、中的六种状态。每个状态又有十个分支，即六十个一组，六组共三百六十个，以此理解意义并显现象征，这是化身的词语之语，以及五者本身的方式理解意义。五身各自的五个眷属，以及总的眷属集合者秘密主金刚手，他们能够同时听到五种自然成就之语的五种耳根具备，因此获得五语自然成就。集合者在书写词句和文字时，所有密咒金刚乘的续部之首，称四身的语为“宣说”，化身的语为“听闻”。第二，分别宣说五语，分为五部分。第一，法身无生意义之语。法身的眷属和无生的意义二者具有自性一体的关联，眷属的障碍清净，智慧的根基清澈，例如大海的浑浊清净后，水中显现日月星辰的影像一样。一切法不生且无生而显现象征，因此，法身无生意义之语的殊胜之处在于，不像化身的语那样以词语表达，而是使人理解。这也是法身的意念无生，在眷属智慧海的智慧中显现。
English
A general explanation of how the retinue and the secret lord spontaneously manifest symbols. To explain the five intentions of the five bodies of the teacher to these five retinues, the emanation body expresses it in words and understands it, and the four bodies, even if they do not express it in words, are similar to expression, so it is determined as the meaning of speech. Therefore, without expressing it in words and letters, one can understand the meaning and manifest the symbols. The speech of the four bodies, namely Dharmakaya, Sambhogakaya, Abhisambodhikaya, and Vajrakaya, and the speech of the emanation body is expressed in words and letters as the teacher, which is also in the place of the six realms, and each of the six roots also has six states of long, short, and medium. Each of these has ten branches, that is, sixty groups, and six groups have three hundred and sixty, which understand the meaning and manifest the symbols. This is the word of the emanation body, and the way the five themselves understand the meaning. The five retinues of each of the five bodies, and the secret lord Vajrapani, who is the collector of the general retinue, have the five ears that can hear the five spontaneous speeches at the same time, so they obtain the five spontaneous speeches. When the collector writes words and letters, at the beginning of all the tantras of the secret mantra Vajrayana, the speech of the four bodies is called "explanation", and the speech of the emanation body is called "hearing". Second, the five speeches are explained separately, divided into five parts. First, the Dharmakaya's unborn meaning of speech. The Dharmakaya's retinue and the meaning of unbornness have a natural unity of relationship, the retinue's obscurations are purified, and the basis of wisdom is clear. For example, when the turbidity of the sea is purified, the images of the sun, moon, and stars appear in the water. All dharmas are unborn and non-arising, and symbols appear. Therefore, the excellence of the Dharmakaya's unborn meaning of speech is that it does not express it in words like the speech of the emanation body, but makes people understand. This is also the Dharmakaya's intention of unbornness, which appears in the wisdom of the retinue's ocean of wisdom.
Chinese
如我一般，所有秘密心髓续部的意义，譬如太阳的坛城以光芒照亮一切一般，于眷属的心中清晰显现意义。第三，报身意为表号的语。譬如镜子一般，遣除过失，善加运行，使其明亮，使影像显现，无有勤作，无有造作，非有，非无有，以八法为代表的意义，大自在的圆满报身，被眷属成熟的如海大众所见，故于眷属相续的十地菩萨们，以及果秘密真言的勇识们，以及果秘密真言的大菩萨之名为持明大者的相续中，以表号之门显现秘密真言金刚乘的意义。第四，化身语为梵天妙音之语。从轮回的痛苦中解脱，前往寂灭解脱之地的道之法，以及显现为一切杂染轮回之法的音声，化身语之妙音等宣说六法，其根本为梵天妙音等六者，于六道之支分生起作意等十十，以三百六十之方式，如世间之祖梵天之语般，以悦耳动听之语，对于所化所喜乐的具业缘与具福分者们，显现为词句与音声，各自以肉身之耳实际听闻。第五，金刚语声空无别。所化众生各自如何领会意义，以及于所调伏显现的眷属，金刚语等，譬如岩石之面上以声音为缘，岩石碎裂之声响起，然岩石不语一般，意义声空无别金刚语，导师未曾宣说而于眷属显现，故无别之语亦能见色，亦能闻声，亦是金刚语彼者，表号衡量之威力，显现色相空与声音空。第三，意为五种。第一，空性之智慧大乐之意。以轮涅二者所摄之法内外情器
English
Like me, all the meanings of the secret heart essence tantras, just as the mandala of the sun illuminates everything with its light, the meaning appears clearly in the minds of the retinue. Third, the Sambhogakaya's speech of symbolic meaning. Like a mirror, it removes faults, operates well, makes it clear, makes images appear, is without effort, is without fabrication, is non-existent, is not non-existent, and the meaning represented by the eight dharmas, the great enjoyment of the great自在 Sambhogakaya, is seen by the assembly of the maturing retinue like an ocean, so for the ten bhumi bodhisattvas in the retinue's continuum, as well as the heroes of the fruit secret mantra, and the great bodhisattvas of the fruit secret mantra, known as the great vidyadharas, through the door of symbols, the meaning of the secret mantra Vajrayana is manifested. Fourth, the Nirmanakaya's speech is the speech of Brahma's melodious sound. Liberation from the suffering of samsara, the path of dharma that leads to the place of nirvana and liberation, and all sounds that appear as the dharma of defiled samsara, the melodious sounds of the Nirmanakaya's speech, etc., teach the six dharmas, the root of which is the six Brahma's melodious sounds, etc., generating intention, etc., for the branches of the six realms, ten each, in the manner of three hundred and sixty, like the speech of Brahma, the ancestor of the world, with pleasant and delightful speech, for those who are to be tamed, who are pleased, who have karmic connections and good fortune, appearing as words and sounds, each actually hearing with their ears of flesh. Fifth, the Vajra speech is inseparable from sound and emptiness. How each of the beings to be tamed understands the meaning, and for the retinue that appears to be tamed, the Vajra speech, etc., like the sound of a rock breaking when sound is the condition on the surface of a rock, but the rock does not speak, the meaning, sound, and emptiness are inseparable, the Vajra speech, the teacher does not speak, but it appears to the retinue, so the inseparable speech can also see form and hear sound, and it is also the power of the Vajra speech itself, the power of measuring symbols, the appearance of form as emptiness and sound as emptiness. Third, the mind is fivefold. First, the mind of great bliss of the wisdom of emptiness. The dharmas of samsara and nirvana, inner and outer, container and contents