Chinese
以身为依凭，作为化身之所依的是报身。未曾离开法身，为了适应所化众生的根器，化现出适合他们的形象，作为智慧功德之所依的是化身。空性与明觉无二无别的智慧，作为其自身之所依的是金刚身。一切法皆为自证智慧，无处可寻的自证光明是现证菩提之身。二是五语：不可言说的清净智慧，成为思与说的基础的是义语。见到身就能理解意义的智慧是意表语。对于所化众生，每个词都能理解一个意义，具备五种智慧的加持，能清楚地表达意义的是词语。能理解声空无二的智慧是金刚语。以六十种语调向六道众生传达信息，一切声音都清晰地显现为自证的智慧是现证菩提语。这五种语，本体都是传达信息，但表达方式和理解方式各不相同。三是五心：法性空性，不作分别的智慧是大乐之心。一切法都清晰显现，不作分别的智慧是不分别之心。法性二元对立的智慧是平等性之心。一切法显现为空性，无二无别的智慧是金刚之心。以无执的智慧，通过四种事业利益众生是度化众生之心。四是五功德：刹土、宫殿、光芒、座床、饰物。其中，首先是法身的刹土：是自性清净的法界。报身是自显光明之轮。化身是三千世界。金刚和现证菩提是道路的阐释。二是宫殿：法身是色究竟天法界。报身是自显智慧。化身是自显坛城。金刚和现证菩提是道路的阐释。三是光芒：法身具有五种智慧的光芒。报身是智慧的自性光芒，闪耀着五种光芒。化身据说从身体的每一个部位都发出六十亿百千的光芒。四是座床：法身是见与结合。
English
The Sambhogakaya relies on the body as the basis for the Nirmanakaya. Without moving from the Dharmakaya, it emanates in accordance with the minds of those to be tamed, showing what is appropriate for each, and the basis for wisdom and qualities is the Nirmanakaya. The wisdom of indivisible emptiness and awareness, the basis of that very nature, is the Vajrakaya. All dharmas are self-aware wisdom, the self-aware clarity without object is the body of Manifest Enlightenment. Second, the five speeches are: the inexpressible pure wisdom that becomes the basis of thought and expression is the speech of meaning. The wisdom that understands the meaning by seeing the body is the speech of intention. For the beings to be tamed, each word conveys a meaning, and the blessing of the five heart wisdoms clarifies the meaning, which is the speech of words. The wisdom that understands the meaning of the inseparability of sound and emptiness is the Vajra speech. The wisdom that communicates with the six realms through sixty aspects of speech melody, and all sounds clearly appear as self-awareness, is the speech of Manifest Enlightenment. These five speeches all have the same essence of communication, but the ways of expression and understanding are different. Third, the five minds are: the wisdom of emptiness of Dharmata, non-conceptual wisdom is the heart of great bliss. The wisdom that clearly sees all dharmas without conceptualization is the non-conceptual mind. The wisdom of the non-duality of Dharmata is the mind of equality. The wisdom that does not separate appearance and emptiness of all dharmas is the Vajra mind. Engaging in the benefit of beings through the four activities with unattached wisdom is the mind of liberating beings. Fourth, the five qualities are: realms, palaces, rays, thrones, and ornaments. Among them, the first is the realm of the Dharmakaya: it is the naturally pure sphere. The Sambhogakaya is the self-luminous wheel of light. The Nirmanakaya is the Sahaloka. Vajra and Manifest Enlightenment are explanations of the path. Second, the palace: the Dharmakaya is Akanishta, the sphere of Dharma. The Sambhogakaya is self-appearing wisdom. The Nirmanakaya is the self-appearing mandala. Vajra and Manifest Enlightenment are explanations of the path. Third, the rays: the Dharmakaya has the rays of the five wisdoms. The Sambhogakaya has the self-radiance of wisdom, blazing as five lights. It is said that the Nirmanakaya has sixty billion hundred thousand rays emanating from each part of the body. Fourth, the throne: the Dharmakaya is the union of views.
Chinese
这是化身慈悲结合的宝座。第五，装饰是：法身以无生清净为装饰，报身以无碍自显为装饰，即不共的相好和十种表征的装饰：头饰、耳饰、颈饰、项链、臂钏、手镯两只、脚镯两只、腰带和十种装饰。化身的装饰是共同的相好。金刚和现证菩提没有提及。第五，五种事业是：息增怀诛和现行。消除一切业和烦恼、邪魔障碍是息业；增长寿命和福德，展现自性智慧是增业；将一切轮回和涅槃的心和觉性都摄为己有是怀业；彻底摧毁一切不和谐的因素是诛业；实相显现是现行事业。第二，行利他的方式是：有依、无依和自性行利他。也就是说，有依行利他，无依行利他，自性行利他这三种。首先，有依行利他，是依靠基础法身二无别的智慧，对清净的所化现报身，对不清净的现化身，这是有智慧的道理。第二，无依之行是，佛陀虽然没有被自续所摄持的智慧，但在所化众生的心识显现为二种色身而行利他，这是没有智慧的道理。第三，自性之行是，从一切法的法性，其本性什么也不是的状态中，显现出什么也不阻碍的妙力而行利他，这是无二的道理。总之，行利他者，是五身任运成就的第六金刚持。五身是从功德的角度来区分的，并不是说它们是不同的实体。此外，金刚和现证菩提二者是从三身的部分而安立的，所以是假立之身，而法身、报身、化身三者是自性身。其中，法身是为自利而证悟的部分，所以不行利他；而二色身是为他利而行的部分。这又分为两种：对清净的十地菩萨等所化，以报身行利他；对不清净的六道众生，以化身行利他。对此
English
This is the throne of the emanation body's union of compassion. Fifth, the ornaments are: the Dharmakaya is adorned with unborn purity, the Sambhogakaya is adorned with unobstructed self-illumination, namely, the uncommon marks and signs, and the ten symbolic ornaments: crown, earrings, necklace, torque, armlets, two bracelets, two anklets, girdle, and the ten ornaments. The ornaments of the Nirmanakaya are the common marks and signs. The Vajra and Abhisambodhi are not mentioned. Fifth, the five activities are: pacifying, increasing, magnetizing, wrathful, and direct action. Eliminating all karma, afflictions, enemies, and obstacles is the activity of pacifying. Increasing life, merit, and the self-aware wisdom is the activity of increasing. Subjugating all of samsara and nirvana's mind and awareness is the activity of magnetizing. Completely destroying all discordant elements is the activity of wrath. The manifestation of the nature of reality is the activity of direct action. Second, the manner of accomplishing benefit is: dependent, independent, and essence accomplish benefit. That is to say, there are three ways: dependent accomplishes benefit, independent accomplishes benefit, and essence accomplishes benefit. First, dependent accomplishes benefit: relying on the wisdom of the ground Dharmakaya, which is non-dual, the Sambhogakaya appears to those to be tamed who are pure, and the Nirmanakaya appears to those who are impure. This is the way of having wisdom. Second, the activity of the independent is: although the Buddha does not have wisdom gathered by its own continuum, the two form bodies appear in the minds of those to be tamed and accomplish benefit. This is the way of not having wisdom. Third, the activity of the essence is: from the nature of all phenomena, whose essence is nothing at all, the unobstructed potential arises and accomplishes benefit. This is the way of non-duality. In short, the one who accomplishes benefit is the sixth Vajradhara, the spontaneously accomplished five bodies. The five bodies are distinguished from the aspect of qualities, but it is not true that they are truly different entities. Furthermore, the Vajra and Abhisambodhi are imputed bodies because they are established from the parts of the three bodies, while the Dharmakaya, Sambhogakaya, and Nirmanakaya are the characteristic bodies. Among them, the Dharmakaya is the aspect of contemplating self-benefit, so it does not accomplish benefit for others. The two form bodies are the aspects of accomplishing benefit for others. There are two types: for the pure beings to be tamed, such as the bodhisattvas of the ten bhumis, benefit is accomplished by the Sambhogakaya; for the impure beings of the six realms, benefit is accomplished by the Nirmanakaya. To that
Chinese
四、身之事业为十二行，意之事业为六神通，不可思议之事业为四不可思议。语之事业有四：就差别而作，十二部经；就总摄而作，三藏；就对治而作，三道断证；就因果而作，事续与无上瑜伽续。第三，安住之意为：不住一异而安住。如是说，基之真如无别，不住于任何边，而住于脱离一异，此乃证悟之义，是究竟之果，一切佛之意乃具二智之智慧。不住于任何边，远离一与多，安住于脱离一异。是故，由普贤王如来之功德差别，显现二十五果法，故远离一；然二十五果法亦汇集于普贤王如来之自生智慧中，故远离多。又，就所化之相而言，显现如三世诸佛，故远离一。然彼等不住于自性之真如，以空性无我而为一，故远离多。若意为一而真实，则分别念之聚转变，成为虚妄。若为异而真实，则一佛不应显现诸多化身。是故，安住于脱离一异。第四，观视所化之方式，乃遮止他人之邪分别念：观视之方式，观察成与不成、真与假。如是说，观视之方式，此乃自宗，观视何者？乃观视所化有情之界。以何观视？乃导师佛陀之悲心。观视之方式有三：以如所有智之智慧，观视一切法不生；以尽所有智之智慧，观视一切法不灭；以二无别智之智慧，观视生灭二无别。成与不成、真与假，观察。如是说，乃遮止他人之邪分别念。如是，所观视之境，此等有情之界，就佛之角度而言，是成或不成？若如前者，则此等错乱之显现成为真实之物
English
Four, the activities of the body are the twelve deeds, the activities of the mind are the six superknowledges, and the inconceivable activities are the four inconceivables. The activities of speech are four: acting with regard to differentiation, the twelve branches of scripture; acting with regard to collection, the three baskets; acting with regard to antidotes, the three paths of abandonment and cultivation; acting with regard to cause and effect, the two, Kriya and Yoga Tantras. Third, the way of abiding of intention is: abiding without one or different. As it says, the basis of reality is inseparable, not abiding in any extreme, and abiding in freedom from one and different, this is the meaning of realization, the ultimate fruit, the intention of all Buddhas is the wisdom of the two knowledges. Not abiding in any extreme, free from one and many, abiding in freedom from one and different. Furthermore, from the distinction of the qualities of Samantabhadra, the twenty-five result dharmas appear, thus being free from one; but the twenty-five result dharmas also gather into the one self-arisen wisdom of Samantabhadra's mind, thus being free from many. Also, in terms of the nature of those to be tamed, they appear like the Buddhas of the three times, thus being free from one. These do not abide in their own nature of truth, but are one in emptiness and selflessness, thus being free from many. If the intention is true as one, then the aggregates of thoughts change and become false. If it is true as different, then one Buddha should not manifest many emanations. Therefore, it abides in freedom from one and different. Fourth, the way of viewing those to be tamed is to reverse the wrong thoughts of others: the way of viewing, examining what is established and not established, true and false. As it says, the way of viewing, this is our own system, what is viewed? It is viewing the realm of sentient beings to be tamed. By what is it viewed? It is the compassion of the teacher Buddha. There are three ways of viewing: with the wisdom of knowing as it is, viewing all dharmas as unborn; with the wisdom of knowing as many as there are, viewing all dharmas as unceasing; with the wisdom of non-duality, viewing birth and cessation as non-dual. Examining what is established and not established, true and false. As it says, it is reversing the wrong thoughts of others. So, the object to be viewed, the realm of these sentient beings, from the perspective of the Buddha, is it established or not established? If it is like the former, then these confused appearances become true things.
Chinese
如果这样转变，因为在正确的知识面前成立的缘故。如果承认，则被虚假所破除。如果按照第二种情况，则佛陀会变成具有颠倒知识者，因为将不存在的事物看成存在的事物。就像执持二月的眼识一样。因此，如果推论事物以自性真实成立，则周遍不成立。如果推论真实是无别且远离边际的，则是我们所希望的。 第三部分是结尾的意义：密咒无上乘的精华，是真实确定的意义之法，是一生成佛的临近之路，唉玛，如意宝啊！愿以此善行，使所有有情众生，进入金刚乘之门，从而认识自性本来的面目，获得圆满的佛果！名为《珍宝鬘》的注释，由邬金莲花生大士所著，至此圆满。 经咒道次第窍诀精华，由第二佛陀口述的教法传播之善，愿我等具缘者生生世世被摄受，愿三身智慧自明现前！这也是导师海生金刚作为生生世世摄受的祈愿之物，由口述的教言汇集搜集出版者莲花解脱作祈愿吉祥！吉祥！ 密咒道次第释《珍宝鬘》，导师莲花。