English
I am called Greatly Rich. The secret power of the father and mother, inseparable skillful means and wisdom, the indivisible and inseparable awareness, is called the Secret Body. All the collections of things, both samsara and nirvana, are enjoyed in bliss, hence it is called the Enjoyment Body. These are the names of the sixth Samantabhadra. There are five ways to explain the names in detail: five bodies, five secrets, five minds, five qualities, and five activities. The first has two aspects: the five essence bodies, and the five retinues they tame. The first has two aspects: brief, approximate teachings; and extensive, spontaneously accomplished sixth Victor, the lord of the general form realm, from the qualities of that very being, the five bodies, speech, mind, qualities, and activities. Each part is divided into twenty-five, what is this? It is considered to be only an approximate teaching of the five bodies. There are five ways to explain it in detail: briefly, the Dharmakaya; extensively, the pure one who has transcended the world, all the dharmas of samsara that have not transcended it, and all phenomena included in the three times are indivisibly one in the ultimate reality of dharmata. Since the Victor is the Dharmakaya itself, it appears conventionally without being obstructed by the various dharmas of samsara and nirvana, and at the time of appearance, it is without self-nature in the ultimate sense, hence it is emptiness. The inseparability of appearance and emptiness is manifested, that is དྷརྨ་ (Tibetan, Devanagari, Dharma, Dharma), ཀ་ཡ་ (Tibetan, Devanagari, Kāya, Body), that is, abiding in the Dharmakaya inseparable from appearance and emptiness. The body of manifest enlightenment, extensively, since all dharmas are only self-awareness, they appear manifestly without obscuration, hence it is manifest. That very thing has no attachment to any direction, hence it is free from all attachments, and it is fully enlightened in the wisdom of awareness, hence it is enlightenment. That very awareness arises spontaneously without continuity or agent, and the great awareness that is self-luminous without obscuration is the basis of all four bodies, and it appears according to how the beings to be tamed are tamed, hence the body of manifest enlightenment is the most supreme of the four bodies. Saying so is the greatness of one's own ground. Sambhogakaya, extensively, from the lowest hell, the last place in the desire realm, to the perfectly complete Buddha, the suffering of the three lower realms such as hell
Chinese
以及，欲界高处天人对欲妙的安乐，和色界的四禅定，以及无色界的四等至和声闻缘觉的灭尽等至，和阿罗汉的寂静一味的安乐，和菩萨所分的胜观和止观的舍，和密宗的四大乐等等，从空性中对轮回涅槃的一切法不执著能取所取而对一切都安乐受用圆满，或者伟大，即是广大的受用身。化身，是说，风的七马是太阳，以前统治四大部洲的转轮王与战车的七步相等，所以叫七马。或者，太阳自己风行一个方向，四方上下两个方向加起来是六个，一共是七个。有兔子的，是月亮，如《本生传》中所说：月亮的盈满之处现在也有兔子的形象。因此，菩萨以兔子的形象，被天神用月亮画出来，有兔子的月亮就是诸神的住所。就像从那儿没有移动一样，在不同的水碗里显现出不同的影像一样。对于自然成就的第六佛的意旨，彼此之间没有来往。在所有被调伏者的世界里，就像被调伏者所喜欢的那样，显现出六能仁等形象而调伏，那一切都是化身的殊胜。金刚身，是说，比如像什么呢？就像有为的虚空没有生和灭一样，有为的显现无常的法性，那些一切的本体成为真实的，从常续中解脱出来，安住在自性的常恒之中。显空不二的金刚身，是殊胜的，那没有生灭。那是数字的第五个，无别的金刚身，在支分等的续部中非常著名。以此调伏的五轮。是说，像这样用五身分别显示调伏的五轮是：法身的轮是五智的影像，显现为殊胜的五部，叫做智慧海的集合。报身的轮叫做成熟海，即是遮蔽了遍知一切所知之智
English
And, the pleasure of the desire realm's high heavens' gods and humans towards desirable objects, and the four concentrations of the form realm, and the four attainments of the formless realm, and the cessation attainment of the Hearers and Solitary Realizers, and the one-flavored peace of the Arhats, and the equanimity of insight and calm abiding as distinguished by Bodhisattvas, and the four great bliss of Secret Mantra, etc., from emptiness, without clinging to taker and taken in all phenomena of samsara and nirvana, but enjoying everything with bliss, is the enjoyment body complete, or great, that is, the vast enjoyment body. Emanation body, it is said that the seven horses of the wind are the sun, because the wheel-turning king who previously ruled the four continents was equal to the seven steps of a chariot, so it is called seven horses. Or, the sun itself travels in one direction by wind, and the four directions plus the two directions of up and down add up to six, so it is called seven. The one with the rabbit is the moon, as it is said in the Jataka tales: In the full part of the moon, there is still the image of a rabbit. Therefore, the Bodhisattva in the form of a rabbit was drawn on the moon by the lord of the gods, and the moon with the rabbit is the dwelling place of the gods. Just as it does not move from there, but different images appear in different water bowls. For the intention of the spontaneously accomplished sixth Buddha, there is no coming and going between them. In all the realms of those to be tamed, just as those to be tamed like, appearing as the six Munis and so forth, and taming them, all of that is the supreme of the emanation body. Vajra body, it is said, like what? Just as conditioned space has no birth and death, the nature of conditioned phenomena appearing as impermanent, the essence of all those becomes real, liberated from the continuous stream, abiding in the great permanence of its own nature. The vajra body, which is the non-duality of appearance and emptiness, is supreme, and that has no birth and death. That is the fifth in number, the indivisible vajra body itself, which is very famous in all the tantras of branches and so forth. With this, the five wheels of taming. It is said that, like this, the five wheels of taming are shown separately by the five bodies: the wheel of the Dharma body is the image of the five wisdoms, appearing as the supreme five families, called the gathering of the ocean of wisdom. The wheel of the enjoyment body is called the ocean of maturation, that is, obscuring the wisdom of knowing all knowable things.
Chinese
成为。遮蔽的尽头，细微的无明遮蔽被断除，安住于十地的菩萨摩诃萨们，以及修道大手印的持明者们。圆满报身之眷属：瑜伽之王五部，方便之族四部，作密之族三部，以及以波罗蜜多之普光佛等续部调伏的下乘佛陀，名为胜者海众。证悟者说：五王等被认为是大手印持明者。其意如注释。化身之眷属：信解行地的会众瑜伽，以及见道因位者，即初地极喜地，或者密咒的见道，获得寿命自在的持明者们，名为信解海众。金刚身之眷属：名为无别金刚众，彼等见无二金刚之义，因证悟无别，故其名亦为无别金刚众，或者成就为无别金刚众，即任运成就持明者。任运成就持明者可以安立金刚众之名，如经中所说：信解金刚持。因此宣说。语有二：略说，从了解五语的方式简略指示；广说，对这五眷属，宣说导师五身的意旨，即五语。化身以言语表达而理解，四身虽不以言语表达，却与表达相似，因此确定为意义之语。不以词句和文字表达，却能理解意义并见到表相，法身、报身、圆满报身、金刚身四者是语，而化身之语是词句和文字。其中，化身之语需要宣说三百六十种支分，其中文字之语的六个根本是：bhrim nge ba，dung nge ba，ka tsa pa，ghara tsa ba，cang kim deu，pang kang deu。其中，dung nge ba之语，如梵天之音，以诸天欢喜而调伏。bhrim nge ba之语，如乐器之钹，阿修罗等欢喜并调伏。
English
Becoming. The end of obscurations, the subtle obscurations of ignorance are eliminated, the great Bodhisattvas abiding on the tenth bhumi, and the Vidyadharas of the Mahamudra path of meditation. The retinue of the Sambhogakaya: the five families of the King of Yoga, the four families of Upaya, the three families of Kriya, and the Buddhas of the lower vehicles who are tamed by the tantras such as the Samantaprabha Buddha of the Paramitas, called the Assembly of the Victorious Ones. The realized ones say: The five kings and others are considered to be Vidyadharas of Mahamudra. Its meaning is as in the commentary. The retinue of the Nirmanakaya: the assemblies of the stage of adhimukti-charya, and those on the path of seeing as cause, i.e., the first bhumi, Pramudita, or the Vidyadharas who have mastered life on the path of seeing of mantra, called the Assembly of Adhimukti. The retinue of the Vajrakaya: called the Indivisible Vajra Assembly, they see the meaning of the non-dual Vajra, and because of realizing non-duality, their name is also called the Indivisible Vajra Assembly, or they accomplish as the Indivisible Vajra Assembly, i.e., the spontaneously accomplished Vidyadharas. The name of the Vajra Assembly can be applied to the spontaneously accomplished Vidyadharas, as it is said in this very text: Have faith in the Vajradhara himself. Therefore it is said. Speech has two aspects: brief, briefly indicating from the way of understanding the five speeches; extensive, explaining the intention of the five kayas of the teacher, the five speeches, to these five retinues. The Nirmanakaya is understood by expressing in words, and the four kayas, although not expressed in words, are similar to expressing, therefore it is determined as the speech of meaning. Without expressing in phrases and letters, one understands the meaning and sees the symbols, the Dharmakaya, Sambhogakaya, Abhisambodhikakaya, and Vajrakaya are the four speeches, while the speech of the Nirmanakaya is phrases and letters. Among them, the speech of the Nirmanakaya needs to explain three hundred and sixty branches, among which the six roots of the speech of letters are: bhrim nge ba, dung nge ba, ka tsa pa, ghara tsa ba, cang kim deu, pang kang deu. Among them, the speech of dung nge ba is like the sound of Brahma, taming with the delight of the gods. The speech of bhrim nge ba is like the cymbals of musical instruments, delighting and taming the Asuras and others.
Chinese
哦！ 庞康德乌之语，犹如音调与歌舞，令人心悦诚服。 姜卡德乌，犹如迦陵频伽之声，令畜生心悦诚服。 犍陀婆，与龙之声相似，令意执者心悦诚服。 善陀婆，犹如美妙的音乐，令地狱众生心悦诚服。 其中六十的计算方法是：六个根本分为十个分支，总共有六十个。 十个分支是，经中说：作为教诲之大，完全普遍，理解迅速，断除疑惑，以何种方式看待都平等，指向太阳之顶，全部进入，生起意愿，特别进入，调伏一切。 如此便是语调的六十个分支。 关于十个分支，在黑暗仪式中是这样说的：通过进入被调伏者的心，使其产生认知；分别认识事物的各个方面；使被调伏者自己所希望的事情得以实现，因此值得倾听；与各自的想法相符，因此是太阳之顶；语言的意义难以衡量；与任何事物的意义都不相违背；外道的反驳、外道和魔鬼都无法立足；对于被调伏者的耳朵来说非常悦耳；语言的意义清晰而不混淆；避免重复等，因此非常清晰。 其中三百六十是：对于六道众生的每一个瞬间，又分为六十个六十个。 如此理解三百六十，并且实际上领会了以语言相见的第五种方式的意义，也就是五身各自的五眷属。 那些，自身和，总的眷属的集合者，秘密主金刚手等的无生意义之耳和意旨的符号之耳，以及觉性加持之耳，以及肉耳，以及无二金刚之耳，具有五种耳的特征，因此听到了五身的所有语言，因此，记录者将所记录的偈颂秘密真言金刚乘的续部，都说是四身的意旨，并且说听到了化身的语言。 另一种说法是，语调的分支是，对于天等六道众生依次是梵天之音。
English
O! The speech of Pang Kang Deu is like melody and song and dance, making people happy and submissive. Jiang Ka Deu is like the sound of Kalaviṅka, making animals happy and submissive. Ghandapa is similar to the sound of a dragon, making those with mental attachments happy and submissive. Shandapa is like beautiful music, making hell beings happy and submissive. The method of calculating sixty is: six roots are divided into ten branches each, making a total of sixty. The ten branches are, as stated in the sutra: being great as an instruction, being completely pervasive, being quick to understand, cutting off doubts, being equal in how one looks at anything, pointing to the top of the sun, entering all, generating desire, entering especially, and subduing all. Thus, there are sixty branches of speech melody. Regarding the ten branches, it is explained in this way in the ritual of darkness: by entering the mind of the one to be tamed, it causes awareness to arise; it makes one understand the aspects of things separately; it makes the things desired by the one to be tamed be accomplished, therefore it is worthy of listening to; it is in accordance with each person's thoughts, therefore it is the top of the sun; the meaning of the speech is difficult to measure; it does not contradict the meaning of anything; the refutation of outsiders, heretics, and demons cannot stand; it is very pleasing to the ears of the one to be tamed; the meaning of the speech is clear and not confused; it avoids repetition and so on, therefore it is very clear. Among them, three hundred and sixty are: for each moment of the six realms of beings, it is divided into sixty sixty. Thus, understand three hundred and sixty, and actually comprehend the meaning of the fifth way of meeting through speech, that is, the five retinues of each of the five bodies. Those, oneself and, the collector of the general retinue, the secret lord Vajrapani, etc., the unoriginated meaning of the ear and the symbolic ear of intention, and the ear of awareness blessing, and the ear of flesh, and the indivisible vajra ear, having the characteristics of five ears, therefore, since one hears all the languages of the five bodies, therefore, the recorder says that the tantras of the verses secret mantras Vajrayana that are recorded are all the intention of the four bodies, and it is said that the language of the emanation body is heard. Another way of saying it is that the branches of speech melody are, for the six realms of beings such as gods, in order, the voice of Brahma.