English
The explanation of the five retinues that tame beings individually is as follows: The retinue of the Dharmakaya, the image of the five wisdoms appearing as the supreme five families, is called the assembly of the ocean of wisdom. The retinue of the Sambhogakaya, the ocean of maturation, is: By abandoning the obscurations to the wisdom that knows all knowable objects, that is, the end of obscurations, the subtle obscurations of knowledge, the great Bodhisattvas abiding on the ten bhumis, and the Vidyadharas of the Mahamudra path of meditation. The retinue of the Nirmanakaya of perfect enlightenment, the ocean of victors, is: The five families, the kings of the fruits of yoga, and the four families of upaya, and 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, that is, the assembly of the ocean of victors. The retinue of the Nirmanakaya, the ocean of devotion, is: The devotion of the cause, the assembly of practice, the union, and the Vidyadhara who controls the first bhumi of the cause or life. The retinue of the Vajrakaya is the establishment of the name of the retinue of the Vajrakaya, the spontaneously accomplished Vidyadhara, in order to see the face of the indivisible Vajra assembly and to understand the language and symbols. In short, the five kayas are spontaneously accomplished, and the general retinue that tames beings with this is the secret lord, the collector with the five melodious qualities, as the Vajra says: "From the assembly wheel, the ocean of wisdom, the self-nature mandala simultaneously, relying on the wisdom goddess, the great empowerment of wisdom, becomes the secret lord Vajradhara." As it says in the ocean: "Likewise, in the distinction of the mind, the self-appearing victorious mind, etc., the first to become enlightened as the victor, the great mind and the great peace." Thus it is said. Second, regarding the five speeches, there are two: Enumeration. First, a general explanation of how the respective retinues of the five speeches and the secret lord spontaneously accomplish the understanding of symbols, and Straightforwardness. The explanation of the five speeches, the intentions of the teacher's five kayas for those five retinues, is: The Nirmanakaya is understood by expressing it in words, and the four kayas, even if not expressed in words, are determined to be the speech of meaning because they are similar to expression. Therefore, even without expressing it in words and letters, one can understand the meaning and understand the symbols, which is also the speech of the Dharmakaya, Sambhogakaya, Nirmanakaya, and Vajrakaya. The speech of the Nirmanakaya is taught by expressing it in words and letters.
Chinese
也是这样，六道众生的处所，六个根本的每一个，也有长、短、中三种类别，各有六个。每一个又有十个分支，六个六十为一组，共有三百六十个。能够理解意义并衡量表达的是化身的语言之语，以五种方式理解意义也是，五身各自的五眷属，以及总摄眷属的主尊秘密主金刚手等，能够同时听到五种自然成就的语调，因为具有五种悦耳的特质，所以听闻五语自然成就。在记录和书写汇集者的词句时，所有密咒金刚乘的续部之首，称四身的说法为“说”，称化身的语为“听”。以上六十个字母，对于天等六道众生，依次是：如梵天之音，如钹之音，如歌声，如迦陵频伽之音，如龙之音，如琵琶之音。这些的每一个，也有长音、中音和嗡嗡的声音两种，短音有沙塔巴和嘎塔巴两种，中音或由两者结合产生的，有江嘎德乌和帕尔嘎德乌两种。这些的每一个，都具有十个音韵的分支，即：产生概念，区分，值得倾听，没有不和谐，非常深刻，随之而来，任何事物都无法阻挡，悦耳动听，不混乱，非常清晰，这样共有三百六十个。第二，分别解释五语，有五种：计数。第一是法身无生义之语，正直。法身的眷属和无生之义二者具有自性一体的关联，眷属的垢染清净，智慧的感官清澈，例如浑浊的海水清澈后，日月星辰的影像清晰显现一样。因为诠释一切法不生且无生，所以法身无生义之语至高无上，像化身的语一样，无需言语就能理解，也就是法身的意念是无生的，眷属是智慧的广
English
Thus, for each of the six realms of beings, each of the six roots also has six types of long, short, and medium. Each of these has ten branches, so six sets of sixty make three hundred and sixty. The speech of the emanation body's words, which understands the meaning and measures the expression, and the understanding of the meaning in the manner of the five bodies themselves, are the five retinues of each of the five bodies, and the secret lord Vajrapani, who gathers the general retinue, etc., can hear the five spontaneously accomplished sounds simultaneously. Because it has five pleasant qualities, hearing the five spontaneously accomplished sounds. When recording and writing down the collector's words, 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." The above sixty letters are, in order, for the six realms of beings, such as gods, like the sound of Brahma, like the sound of cymbals, like singing, like the sound of Kalavinka, like the sound of a dragon, and like the sound of a lute. Each of these also has two types of long, medium, and humming sounds. Short sounds have two types: Shatapa and Gartapa. Medium sounds, or those arising from the combination of the two, have two types: Jiangkadeu and Parkadeu. Each of these also has ten branches of sound, namely: generating concepts, distinguishing, being worthy of listening, having no disharmony, being very profound, following, being unstoppable by anything, being pleasing to the ear, being unconfused, and being very clear. Thus, there are three hundred and sixty. Second, explaining the five speeches separately, there are five: Counting. First is the speech of the Dharmakaya's unborn meaning, Straight. The retinue of the Dharmakaya and the meaning of the unborn have a relationship of being one in nature, and the defilements of the retinue are purified, and the senses of wisdom are clear. For example, just as the images of the sun, moon, and stars appear clearly in clear water after the turbid sea has cleared, because it interprets all dharmas as unborn and without birth, the supreme speech of the Dharmakaya's unborn meaning, like the speech of the emanation body, can be understood without words, that is, the Dharmakaya's intention is unborn, and the retinue is the vastness of wisdom.
Chinese
使（众）海的智慧显现。 第二，圆满菩提之语是觉性加持之语。诚然，自证之智慧，具有空性智慧等五名。如前法身之语，以自性关联之觉性加持之语，无需言说，即可使所说之义，自性秘密心髓续部的所有意义，如太阳之轮以光芒照亮一切般，在眷属的智慧中清晰显现。 第三，报身是意旨表诠之语。诚然，譬如明镜，具有消除过患、善加增长、使其明亮、显现影像、无有勤作、无有造作、非有、非无等八法所象征的意义。大自在圆满报身，仅以成熟众海之眷属的见闻，即可使眷属相续中的十地菩萨们，以及果位密咒菩萨们，以及果位密咒大菩萨持明者们，通过表诠之门，显现密咒金刚乘之义。 第四，化身之语是梵天妙音之语。诚然，从轮回痛苦中解脱的涅槃之法，以及趋向解脱之地的道之法，以及具有一切烦恼的轮回之法，所有显现的音声。化身语之根本是梵天妙音等六种，六类之支分是生起作意等十种，总共以三百六十种方式，如同世间之父梵天之语般，以悦耳动听之语，使所化之有信乐、行持之具缘者们，通过各自肉耳直接听闻词句和音声显现。 第五，金刚语是声空无别。诚然，对于所化众生各自如何理解意义，以及所调伏之眷属，金刚语如同在岩石表面产生声音，岩石的回声虽然响亮，但岩石本身并没有说话一般，意义、声音、空性无有分别。
English
Making the wisdom of the (assembly) ocean appear. Second, the speech of perfect enlightenment is the speech of the blessing of awareness. Indeed, the wisdom of self-awareness has five names, such as the wisdom of emptiness. Like the speech of the Dharmakaya above, the speech of the blessing of awareness, which is naturally related, does not need to be spoken, and can make all the meanings of the self-nature secret heart essence tantra, which is the meaning of what is said, appear clearly in the wisdom of the retinue, just like the sun's disc illuminates everything with light. Third, the Sambhogakaya is the speech of symbolic meaning. Indeed, like a mirror, it has the meaning symbolized by the eight dharmas of eliminating faults, increasing goodness, making it bright, manifesting images, without effort, without fabrication, non-existent, and non-non-existent. The great powerful and perfect Sambhogakaya, merely by seeing and hearing the assembly of the ripened ocean of retinue, can make the meaning of the secret mantra Vajrayana appear in the minds of the ten bhumi Bodhisattvas in the retinue, as well as the fruition secret mantra Bodhisattvas, and the fruition secret mantra great Bodhisattvas, the Vidyadharas, through the gate of symbols. Fourth, the speech of the Nirmanakaya is the speech of the Brahma's melodious voice. Indeed, all the sounds that appear as the Dharma of Nirvana, which is liberated from the suffering of samsara, and the Dharma of the path that leads to the place of liberation, and the Dharma of samsara, which is accompanied by all defilements. The root of the speech of the Nirmanakaya is the six kinds of Brahma's melodious voice, etc., and the branches of the six categories are the ten kinds of generating intention, etc., for a total of three hundred and sixty kinds, like the speech of Brahma, the father of the world, with pleasant and delightful speech, the disciples who have faith, practice, and have the karma and fortune, directly hear the words and sound appearances with their own fleshy ears. Fifth, the Vajra speech is inseparable from sound and emptiness. Indeed, for the disciples, each understanding the meaning in their own way, and for the retinue that appears to be tamed, the Vajra speech is like the sound produced on the surface of a rock, and although the echo of the rock is loud, the rock itself does not speak, the meaning, sound, and emptiness are inseparable.
Chinese
金刚语，由于导师未宣说而显现于眷属，无别的语即是见色和闻声，也是金刚语本身，是能理解意义的力量，显现为空性色相和空性声响。第三是意，有五种：计数。第一是空性智慧大乐意，正直。轮回与涅槃二者所摄之法，内外情器等支分差别之法，以自证菩提心之自性故，不舍显现，以显现一切相圆满大空性之义的智慧，显现为实有，不舍痛苦，具足而不执着自续，彼离戏之义即是大乐胜义意。譬如虚空空旷而开阔，如是了知一切所知法，本初无有遮障而明晰，体性为空性，故为空性之智慧。第二是如镜之智慧，不分别胜义之义，正直。诸法总相与自相无别之诸法，皆无能取所取之分别。譬如明镜中清晰显现面容之影像，四现量之胜者，乃以自证现量而证悟，彼即是不分别胜义之意。第三是平等性智，大平等胜义之意，正直。譬如五大种，无论何者，好坏与过失功德皆平等。如是，对于轮回与涅槃之诸法，不分别好坏之过失，无有取舍，以平等性而了知，于一切时，意念法性平等性之状态而不动摇，此乃不动摇之意，或大平等胜义之意。第四是成所作智，度化有情之，正直。不分别佛与有情之大悲心，调伏者之导师与所化二者，本体自性相连，彼佛之意乃从平等性之界中，知晓所化并非他者。
English
The Vajra speech, because it appears to the retinue without being spoken by the teacher, that undifferentiated speech is also seeing forms and hearing sounds. It is also the power of the Vajra speech itself to understand the meaning, appearing as empty forms and empty sounds. The third is mind, which has five aspects: Enumeration. First, the wisdom of emptiness is the mind of great bliss, and straight. The dharmas encompassed by the two, samsara and nirvana, the differentiated dharmas with branches, such as outer and inner vessels and essences, are the very nature of self-awareness, bodhicitta. Therefore, without abandoning appearances, the wisdom that manifests the meaning of the great emptiness that possesses all aspects, appearing as real, without abandoning suffering, possessing without being fixated on one's own continuum, that meaning of separation is called the mind of great bliss. For example, just as the sky is empty and opens up space, all knowable dharmas are clear from the beginning without obscurations, and because their essence is empty, it is the wisdom of emptiness. Second, mirror-like wisdom, the meaning of non-conceptual supreme, and straight. All dharmas, the general and specific characteristics of dharmas, are without conceptualization of subject and object. For example, just as the image of a face is clearly reflected in a clear mirror, the best of all four perceptions is realized directly by self-awareness. That is called the mind of non-conceptual supreme. Third, the wisdom of equality, the mind of great equality supreme, and straight. For example, in any of the five great elements, all good and bad, faults and virtues are equal. Likewise, in all the dharmas of samsara and nirvana, without distinguishing any faults of good and bad, without acceptance or rejection, knowing with equality, and at all times, the thought does not waver from the state of the equality of dharmata, that is the unwavering mind, or the mind of great equality supreme. Fourth, the wisdom of accomplishment, liberating beings, and straight. The great compassion that does not distinguish between Buddha and sentient beings, the teacher who tames and the one to be tamed, are connected as one in essence. The mind of that Buddha is from the realm of equality, knowing that those to be tamed are not others.