Chinese
如五部佛。交合七支圆满报身者，特殊之报身。共同之报身者，如遍照佛父单身。自生化身者，无生之自性中，显现种种相，无二者，乃化身之密意。所化之境，如化身释迦狮子。自生金刚身者，三身无别，密意通彻，显空无二之义。密宗之理，主要于嗔恨等五毒未断，显现于法性界中，说为金刚身。为断除嗔恨之故，班杂嘿热嘎（བཛྲ་ཧེ་རུ་ཀ，वज्रहेरुक，vajraheruka，金刚黑汝嘎）之誓言圆满。当如是知晓。所化之境，班杂嘿热嘎（བཛྲ་ཧེ་རུ་ཀ，वज्रहेरुक，vajraheruka，金刚黑汝嘎）等五部，显现于饮血之坛城中。自生现证菩提之身者，如所知之法，于日轮中，黑暗从根断除一般。除了五种智慧之轮，烦恼轮回之法并非断除，乃自性清净。所化之境，如地藏等，现为菩萨近八大子之相。大德善逝言，四十二等确定为五身者，如下：普贤父母乃法身，五部父母乃报身，诸佛乃化身，菩萨乃现证菩提之身，怒尊父母乃金刚身。五轮者，法身之轮智慧海，乃五种智慧之自性，显现为五部佛之身。此乃化身居多。报身之轮成熟海者，一般入地，入地者，住地者，成熟地者四种中，十地乃极成熟者，大印持明者居多。金刚身之轮无别金刚之会众者，通达显空无二之义且至究竟者。烦恼嗔恨等未断，显现于法性中，乃至究竟之道者，此乃任运成就持明者居多。现证菩提之身之轮，诸佛
English
Like the five Buddha families. The Sambhogakaya with seven branches of union is the special Sambhogakaya. The common Sambhogakaya is like Vairochana as a single father. The Nirmanakaya itself is the appearance of various phenomena from the state of unbornness, which is non-dual, is the intention of the Nirmanakaya. In the aspect of those to be tamed, it is like the Nirmanakaya Shakya Sengge. The Vajrakaya itself is the meaning of the three kayas being inseparable, the intention being transparent, and the non-duality of appearance and emptiness. In the system of secret mantra, it is mainly said that the five poisons of afflictions such as hatred, without being abandoned, appear in the realm of dharmata as the Vajrakaya. Because of cutting off hatred from the root, the samaya of Vajra Heruka is fulfilled. It should be known by these and so on. In the aspect of those to be tamed, Vajra Heruka and so on, the five families, appear in the mandala of blood drinkers. The body of self-manifested enlightenment is like the darkness being completely purified from the root in the center of the sun of knowable dharmas. Apart from the circle of the five wisdoms, the dharmas of affliction and samsara are not abandoned, but are naturally pure. In the aspect of those to be tamed, like Kshitigarbha and so on, they appear and manifest in the form of the eight close sons of the Bodhisattvas. Furthermore, the noble Sugata said that the forty-two and so on are definitely held as the five kayas as follows: Samantabhadra and Samantabhadri are the Dharmakaya, the five families of fathers and mothers are the Sambhogakaya, the Buddhas are the Nirmanakaya, the Bodhisattvas are the Abhisambodhikaya, and the wrathful deities, fathers and mothers, are the Vajrakaya. Furthermore, the five circles are: the Dharmakaya circle, the ocean of wisdom, is the self-form of the five wisdoms appearing as the bodies of the five Buddha families. This is mostly Nirmanakaya. The Sambhogakaya circle, the ocean of ripening, generally includes those who have entered the ground, those who are on the ground, those who abide on the ground, and those who ripen on the ground. Among these four, the tenth ground is the most ripened, and the Mahamudra Vidyadharas are the majority. The Vajrakaya circle, the inseparable Vajra assembly, is those who have realized the meaning of the non-duality of appearance and emptiness and have reached the end. Without abandoning afflictions such as hatred, it appears in dharmata as the path to the end. This is mostly the spontaneously accomplished Vidyadhara. The circle of the body of self-manifested enlightenment, the Buddhas
Chinese
所谓“海”者，即是断证达到究竟的佛陀胜者“海”，多为下乘佛陀瑜伽士等。化身之眷属信解海者，乃是安住于资粮道和加行道之道的行者们，由于没有领会真实义具有相状的圣者等持之智慧，并且信解资粮道和加行道的等持即是法身，故称为信解行地。主要为资粮道和加行道之道地，向上追溯则认为是长寿自在持明化身具有相状之眷属，向下追溯则认为六道亦是眷属。 五语者，法身无生义之语如虚空般，其向智慧海之眷属传达讯息的方式是：譬如晴朗的虚空中升起月亮，如同清澈的水中毫无阻碍地显现月亮的影像一般，法身普贤王如来的意趣，无生义之语如虚空般，向报身佛胜者五部显现意趣，胜者意趣之传承最为重要，此处导师与眷属之意趣无有差别，于所化众生前显现导师与眷属之相。此下四身之导师与眷属有差别，并且认为眷属亦有垢染。有些认为报身和化身二者之眷属，以及金刚身之眷属有任运成就持明三种。圆满菩提之身的眷属是胜者海，显现出认为下乘之佛陀们没有垢染，这是没有通达无上密续之意趣，并且无法区分下乘之征兆。这些有差别的方式，将于第九品果位时详细阐述。 报身之意趣表诠语者，譬如脸上有污垢，照镜子时，镜子虽无言语，却能识别污垢一般，由烦恼障和所知障所遮蔽的隐匿之处，通过观察善逝之身而了悟。如何了悟呢？需从善逝之身无有前后，以及不入于等持等等方面去了解。详情于下文果位时阐述。 化身之表述语者，是为调伏所化众生而
English
The term "Ocean" refers to the Buddha Victorious Ocean, who has perfected abandonment and realization, mostly referring to the lower vehicle Buddhas and yogis. The retinue of the incarnate form, the Ocean of Faith, refers to those on the path who abide in the two accumulations and the two practices. Because they have not comprehended the wisdom of the noble equipoise, which possesses the true meaning and characteristics, and because they believe that the equipoise of the two accumulations and two practices is the Dharmakaya, it is called the ground of faith and practice. It is mainly the path ground of the two accumulations and two practices. Tracing upwards, it is considered the retinue of the incarnate form of Tshewang Rigdzin, who possesses characteristics. Tracing downwards, it is believed that the six realms are also the retinue. The Five Voices are: the Dharmakaya, the unborn meaning of speech, which is like the sky, communicates with the retinue of the Ocean of Wisdom in the following way: For example, when the moon rises in the clear sky, just as the moon's reflection appears unhindered in clear water, the intention of the Dharmakaya Kuntuzangpo, the unborn meaning of speech, which is like the sky, dawns upon the Sambhogakaya Victorious Five Families. The lineage of the Victorious Ones' intention is most important, and here there is no difference between the intention of the teacher and the retinue. It appears to the disciples as the form of the teacher and the retinue. From this point onwards, there are differences between the teacher and the retinue of the four kayas, and it is believed that the retinue also has defilements. Some believe that the retinue of the Sambhogakaya and Nirmanakaya, and the retinue of the Vajra Body, have the three: spontaneously accomplished, and vidyadhara. The retinue of the Manifestly Enlightened Body is the Victorious Ocean, and it appears that they believe that the Buddhas of the lower vehicles are without defilements. This is a sign that they have not attained the true intention of the Unsurpassed Secret Mantra and cannot distinguish between the lower vehicles. The ways in which these differ will be explained in detail in the ninth chapter, the section on the Fruit. The intention of the Sambhogakaya, the expressive voice of symbols, is like this: for example, if there is dirt on the face, when looking in a mirror, even though the mirror does not speak, the dirt is recognized. The obscurations of knowledge, the hidden places, and the faults are realized by looking at the Sugata's body. How is it realized? It must be understood from the fact that the Sugata's body has no front or back, and does not enter into equipoise, and so on. Details will be explained in the section on the Fruit below. The expressive voice of the Nirmanakaya, the voice of words, is for taming those to be tamed.
Chinese
我，是为了不净的信解行而实际宣说的。特别地，对国王阿阇世王，化身大能仁说：此中无有任何应去除，亦无任何应安立。如实视真实，如实见即解脱。虽如此说，仅于言词上理解，不需对该言词进行考察分析，而是确定并证悟心的实相。再者，金刚身语如雷声，譬如雷声无有执着，如同虚空一般，证悟并了达内外一切法无别一味。圆满菩提之语如日之精华，譬如太阳彻底遣除黑暗一般，除了五种智慧的轮廓之外，证悟并象征性地了达一切所知之法，从根本上断除烦恼。其次，以他显衡量所量之基，有三：计数，所量为具有他显之实相；正直，所量之能，即以理证完全考察分析之基，是五根境前显现的一切法。诸境非自性有，如是立宗，理由是自生智慧之阿赖耶识的显现，内外显现为各种事物，因此是轮回。对于过去事物的片面执着之显现，应当考察衡量。如何证悟彼之所缘，正直，所量之境的自性，即此世间所有所知，无论存在多少名称差别，以及执持为相的境等，于非彼执为彼，对于各种颠倒分别的自相和共相，应当考察如何存在。对于这些所量，有衡量轮回，或衡量涅槃等等诸多说法，这是因为未能领悟此之意旨。其次，随行者衡量所量之原因，譬如射箭需见靶，同样，对于所知之实相见解的确定，必须考察衡量此错乱显现。衡量此，若未证悟清净阿赖耶之实相，虽不净阿赖耶识之自性显现为各种各样，
English
I am actually explaining the practice of impure faith. In particular, to King Ajatashatru, the emanation Great Sage said: There is nothing to be removed here, nor is there anything to be established. See reality as it is, and seeing reality is liberation. Although it is said in words, understanding only in terms of words, without needing to examine and analyze those words, but rather establishing and realizing the very nature of the mind. Furthermore, the vajra body's speech is like thunder, just as there is no grasping onto the sound of thunder, like emptiness, realizing and understanding that all phenomena, internal and external, are indivisible and of one taste. The speech of perfect enlightenment is like the essence of the sun, just as the sun completely dispels darkness, realizing and symbolically understanding all knowable phenomena, except for the sphere of the five wisdoms, and cutting off afflictions from the root. Secondly, there are three aspects to showing the basis for measuring by subsequent other-appearance: Enumeration: the object to be measured is reality together with other-appearance. Straightforwardness: the means of measuring, which is the basis for thorough examination and analysis by reasoning, is all that appears manifestly to the objects of the five senses. All phenomena are the subject of debate. Phenomena do not exist inherently, this is the proposition. The reason is that the alaya-consciousness of spontaneously arisen wisdom itself appears as various internal and external objects, and therefore is samsara. The appearance of clinging to past objects in a biased way should be examined and measured. And how to show the object of how to realize it, Straightforwardness: the nature of the object to be measured is that in this world, for the knowable, whatever the extent of existence, with different names, and holding onto characteristics as objects, etc., holding something as what it is not, the individual and general characteristics of various wrong conceptions, how they exist should be examined. Regarding these objects to be measured, there are many explanations such as measuring samsara or measuring nirvana, because the intention of this very point has not been understood. Secondly, the reason for the follower to measure the object to be measured is that, just as one needs to see the target when shooting an arrow, similarly, in order to establish the view of the reality of what is to be known, this very mistaken appearance must be examined and measured. When measuring this, without realizing the reality of the pure alaya, although the nature of the impure alaya-consciousness appears in various ways,
Chinese
如果收摄，则有轮回和涅槃二者生起。轮回和涅槃的共相和自相，以及名相等各种显现。虽然显现如此之多，但有一种方法可以确定其为一个：因为下面说，于一刹那圆满一切。因此，消除了无法估量的必要。并且，对于执着于轮回和涅槃二者的实有，以及被三时所摄的一切法，虽然显现很多，但都是以一个来运行的，因为在当下的一个刹那圆满一切。所以，斩断一个根，则千百万枝干枯萎；解开一个结，就像断了一百根绳子一样。轮回和涅槃的诸法都汇集于一刹那的觉性中，并且觉性的一刹那也证悟为法性自生的智慧。因此，如同见到事物实相的本基自显是真实不颠倒的觉性自显一样，对于轮回和涅槃所摄的一切法也必须如此了解。经中说：如果知道了色的如是性，就知道了所有法的纲要和广说。如是。证悟者说：轮回和涅槃的一切法都在当下的一刹那圆满的方式是，例如一棵树，过去有枝叶，未来会变成灰烬，而现在的树本身就具足了。༈ 。消除对所量之无定义之必要有二。一、列举，疑惑的疑虑显现。二、并且，如果这样，那么遍计所执的知识就是思所成的智慧，并且会变成中观，这是因为在闻思修三者中，所量是中观思所成智慧的所缘。这个所缘是量于境，还是量于心？如果量于境，那么一般来说，因为没有境。例如，没有身体就不会有影子一样，因为没有所量的境，所以无法衡量。如果是心自己衡量自己呢？那么，自己无法衡量自己，例如手指无法触碰手指一样。因此，因为必要而感到恐惧。༈ 。消除必要。并且，遍计所执的执着，不是对治它的修所成智慧，遍计所执的执着就不会清净，并且所量之理成立