English
Being omnipresent and laughing with joy. From the perspective of the twenty-five qualities of the fruit manifesting without intermingling, it is free from the extreme of oneness because it appears as many lineages. From the perspective of completeness, the self-arisen wisdom is spontaneously accomplished, free from all extremes of multiplicity, and thus possesses the nature of one and many. Secondly, although the spontaneously accomplished lineage appears impartially, it shows that the lineage is not cut off in one direction. Straightforward. The five spontaneously accomplished bodies that are all-free and complete, the sixth, is the basis of all lineages. Because it is free from the lineage of one direction, it is called the lord or sixth of all lineages. As it says in the Small Path: "All Buddhas and the Dharma of the three times, possess the general form of all selves." Why is that? Because the body, speech, mind, qualities, and activities of the sixth Buddha, each possessing five aspects, totaling twenty-five, are the very essence of all Buddhas throughout the realms of space and time. To those to be tamed, according to their individual inclinations, they appear as the five bodies, etc., in accordance with the lineage they prefer. If the power of the true nature itself is emphasized, then only this lineage is self-perpetuating. Therefore, it is not established in one direction. Thirdly, distinguishing the qualities of the spontaneously accomplished essence from each aspect as categories of names. Straightforward. Because the five bodies, speech, mind, qualities, and activities each possess five distinctions, totaling twenty-five, and manifest, what are the categories of names for the lord of all lineages, the perfectly enlightened sixth Buddha, Kuntuzangpo? The last of the three characteristics is the fruit, the last of that fruit, at the time of the ultimate fruit, because the obscurations of habitual tendencies are destroyed, it is free from all partiality, hence "Sang" (Tibetan: སངས་, Devanagari: बुद्ध, Romanized Sanskrit: Buddha, Literal Chinese meaning: Awakened One). Because the self-arisen wisdom pervades all knowable phenomena without coming or going, it is called "Gye" (Tibetan: རྒྱས་, Devanagari: वृद्ध, Romanized Sanskrit: Vṛddha, Literal Chinese meaning: Increase). Because the all-knowing wisdom pervades all knowable phenomena without coming or going, it is called "Gye," therefore it is called "Sangye" (Tibetan: སངས་རྒྱས་, Devanagari: बुद्ध, Romanized Sanskrit: Buddha, Literal Chinese meaning: Buddha). The self-arisen wisdom of the Dharmata, inseparable from appearance and emptiness, is the spontaneously accomplished Tathagatagarbha without fabrication. In the state of suchness, the intention matures and passes away without coming or going, so it is also called "Dezhin Shegpa" (Tibetan: དེ་བཞིན་གཤེགས་པ་, Devanagari: तथागत, Romanized Sanskrit: Tathāgata, Literal Chinese meaning: Thus Gone). Similarly, the Dharmata
Chinese
由于没有戏论的痛苦，处于大乐的状态中。远离所有努力和分别的痛苦，为了圆满自己和他人的二利，所以称为善逝。三世诸佛和三界一切众生无二无别地在自心中成熟，因此能掌控轮回和涅槃的一切，第六金刚持以大享用身安住，所以称为大自在。秘密主智慧和所知界二者无有分离，或者秘密主金刚和莲花二者无有分离，享用结合的安乐，所以也称为秘密身。对于轮回和涅槃二者的享用不执著，因此在大乐中享用，所以称为享用。这些是第六普贤王如来的名号的类别。第二，不同名称的体性有两种：宣说。第一是简略指示，以及直接，自然成就的第六胜者，一切有形种姓的主宰，从他的功德部分，将身、语、意、功德、事业五者一一分开，宣说二十五种。什么是那二十五种呢？第二是详细解说，分为五种：五身、五语、五意、五功德、五事业。第一种分为两种：体性五身，以及以此调伏的五眷属。第一种分为五种：宣说。第一是法身，以及直接，超越世间清净，未超越者是轮回的一切法。总摄三世的一切有法，都是法性胜义无别一体的胜者法身。因此，在轮回和涅槃的各种法中不停止，在世俗显现之时，胜义中没有自性或自体成立的体性，因此，显空无二的意义显现，那就是达磨（藏文，梵文天城体，Dharma，汉语：法），迦耶（藏文，梵文天城体，Kāya，汉语：身），安住于显空无二的法身中。广大论典中说：世间的动摇等等，从显现本身就没有自性，那就是大*法身。第二是现证菩提身，以及直接，轮回和涅槃的一切法在自证中显现
English
Because there is no suffering of elaboration, it is in the state of great bliss. Being free from all suffering of effort and discrimination, and in order to perfect the two benefits of oneself and others, it is called Sugata. All Buddhas of the three times and all sentient beings of the three realms mature in their own minds without duality, therefore they can control all of samsara and nirvana. The sixth Vajradhara abides in the great enjoyment body, therefore it is called the Great自在. The secret lord's wisdom and the knowable realm are inseparable, or the secret lord's vajra and lotus are inseparable, enjoying the bliss of union, so it is also called the secret body. Not clinging to the enjoyment of the two objects of samsara and nirvana, therefore enjoying in great bliss, so it is called enjoyment. These are the categories of names of the sixth Samantabhadra. Second, the nature of different names has two aspects: enumeration. The first is a brief indication, and directly, the spontaneously accomplished sixth Victor, the master of all visible lineages, from the aspect of his qualities, the five aspects of body, speech, mind, qualities, and activities are separated one by one, and twenty-five are spoken of. What are those twenty-five? The second is a detailed explanation, which is divided into five: five bodies, five speeches, five minds, five qualities, and five activities. The first is divided into two: the nature of the five bodies, and the five retinues that are subdued by them. The first is divided into five: enumeration. The first is the Dharmakaya, and directly, transcending the world, purified, and what is not transcended is all the dharmas of samsara. All phenomena that encompass the three times are the Dharmakaya of the Victor, which is the indivisible unity of Dharmata and ultimate meaning. Therefore, without ceasing in the various dharmas of samsara and nirvana, at the time of conventional appearance, in the ultimate meaning, there is no nature or self-established essence, therefore, the meaning of non-duality of appearance and emptiness manifests, that is Dharma (藏文，梵文天城体，Dharma，梵文罗马拟音，Dharma，汉语：法), Kaya (藏文，梵文天城体，Kāya，梵文罗马拟音，Kāya，汉语：身), abiding in the Dharmakaya of non-duality of appearance and emptiness. In the extensive treatise it says: The moving and unmoving of the world, etc., from the appearance itself, there is no essence, that is the great Dharmakaya. The second is the Sambhogakaya, and directly, all the dharmas of samsara and nirvana manifest in self-awareness.
Chinese
因显现为母性，故而显现。因远离对彼之偏执的执着之边际，故而清净。为了在自性智慧中完全觉悟，故而显现证悟。彼智慧本身无有因缘和作者而自生，无有遮蔽而自明，故而大智慧是四身之基础，且因显现为如调伏所化众生般，故而显现证悟之身，即是四身中最殊胜者。此乃自地之伟大。三、报身，正直。下至欲界处之末端地狱，上至圆满正等觉佛陀之间，地狱等三恶趣之所有痛苦，以及欲界天女之欲妙之乐，和色界之四禅定，以及无色界之四空定，和声闻缘觉之灭尽定，和阿罗汉寂静片面之乐，和菩萨之舍，和密咒之大乐等，从其范畴中，对轮回涅槃之所有法，皆无有主客之执着而享用一切，故而受用广大，即是圆满受用身。《斯帕卡布》中说：“一切皆尝受，然因自性伟大之故。”四、化身，正直。依赖风之七马，即是太阳，以及绘有兔形之月亮本身，即是诸天之宫殿，如是不动摇，如清水中显现各种不同之影像般，六胜者之身之自性或意，无有来去，为了调伏所化众生之方便，在一切方向上显现为六能者等而行事业，即是殊胜之化身。五、金刚身，正直。譬如未造作之虚空无有生灭一般，化身等造作之无常诸法显现为一切事物之基础，然自性本身无有改变，故而安住于大常，彼即是显空无二金刚之殊胜身，彼无有生灭。彼之数目之第五，即是无别金刚身，在续部等所有经典中广为称颂。二、彼所调伏之五眷属，正直。如是五身
English
Because it appears as the mother, it manifests. Because it is free from all extremes of attachment to that, it is purified. In order to fully awaken in the wisdom of self-awareness, it manifests enlightenment. That wisdom itself is self-arisen without cause, condition, or agent, and self-luminous without obscuration, therefore great wisdom is the basis of all four bodies, and because it appears as if taming those to be tamed, it is the body of manifest enlightenment, which is the most supreme of the four bodies. This is the greatness of one's own ground. Third, the Sambhogakaya, upright. From the lowest hell of the desire realm to the perfectly complete Buddha, all the sufferings of the three lower realms such as hell, and the pleasures of the desire realm goddesses, and the four meditations of the form realm, and the four formless absorptions, and the cessation absorption of the Hearers and Solitary Realizers, and the one-sided peace of the Arhats, and the equanimity of the Bodhisattvas, and the great bliss of the Secret Mantra, etc., from within that category, without attachment to subject and object in all phenomena of samsara and nirvana, enjoying everything, therefore great enjoyment, that is the Sambhogakaya. From the Spargab: "Everything is tasted, but because of the greatness of self." Fourth, the Nirmanakaya, upright. Relying on the seven horses of wind, which is the sun, and the moon with the rabbit image, which is the palace of the gods, without moving from that, just as various images appear in clear water, the essence or intention of the body of the six victors, without coming or going, for the means of taming those to be tamed, appearing in all directions as the six capable ones, etc., and accomplishing deeds, that is the supreme Nirmanakaya. Fifth, the Vajrakaya, upright. Just as uncreated space has no birth or death, although the impermanent phenomena of created things such as the Nirmanakaya appear as the basis of all things, the essence itself does not change, therefore abiding in great permanence, that is the supreme Vajrakaya of non-duality of appearance and emptiness, which has no birth or death. The fifth of that number, the indivisible Vajrakaya itself, is widely praised in all the tantras and so on. Second, the five retinues tamed by that, upright. Thus the five bodies
Chinese
以各自调伏的五种眷属的阐述是：法身的眷属，五种智慧的形象显现为至上的五种姓，被称为智慧海的集合。报身的眷属，成熟之海是：通过舍弃了对一切所知之境的智慧的障碍，即障碍的尽头，细微的所知障，安住于十地的菩萨大士们，以及修持道大手印的持明者们。现证菩提之身的眷属，胜者之海是：瑜伽果之王五部，以及乌巴亚四部，以及克里亚三部，以及通过彼岸的普光佛等续部调伏的下乘佛陀，即胜者之海的集合。化身的眷属，信解之海是：因的信解，行持的集合，结合以及因的第一地或者掌握寿命的持明者。金刚身的眷属是，为了能亲见无别金刚的集合之面容，并能领会语言符号，任运成就的持明者是金刚身眷属之名的成立。总而言之，五身任运成就，以此调伏总体的眷属是：具有五种美妙之音的摄受者秘密主，如金刚经所说： "从集合轮智慧海中，自性坛城同时，依靠智慧天女，智慧大灌顶，成为秘密主金刚持大士。" 如海中所说："如是心之差别中，自显胜者之心等，最初成佛为胜者，大心与寂静大。" 如是宣说。第二，关于五语有二：宣说。第一，五语各自的眷属和秘密主如何任运成就地领会符号的方式总体阐述，以及正直。对于这五种眷属，导师五身的那五种意旨，五语的阐述是：化身以词语表达而理解，以及四身即使不以词语表达，也因为与表达相似，所以确定为意义之语，因此，不以词语和文字表达也能理解意义并领会符号，也是法身，报身，现证菩提身，金刚身四者的语，化身的语以词语和文字表达而宣说。