English
Therefore, it is said that the nature of the five wisdoms is what is practiced, what is seen, and dwells indivisibly. Although these are symbolic terms, in reality there is no distinction; they are beyond expression. As a mere symbol of its non-cessation, the consort who is not used is Samantabhadri, because even the subtle aspects of grasping and being grasped do not exist in the wisdom of the Dharmadhatu; therefore, she is nominally called "Good." From the perspective of holding onto nature and objects, she is "Mother." Mirror-like wisdom, clear and uninterrupted, is the nature of Buddha-eye, the Buddha-mother, the essence of uninterrupted clarity. The following should also be applied to all explanations as described above. The unceasing appearance of equality wisdom is Ratnasambhava, who, although without conceptual thought, enters into the state of fulfilling all needs and desires. His consort is Mamaki, because she is the generator or basis of all qualities; therefore, she is called Mamaki, a name that matches its meaning. Because moisture causes everything to grow, it is also in accordance with the Dharma. And that element itself is also purified in its place. The consort of Amitabha, Pandara, is discriminating wisdom, with the reasoning that knows the general and specific characteristics of phenomena, completely purifying the faults of samsara and nirvana. Although she enjoys the same objects and beings to be tamed, she is not stained by their faults, just as white is not stained by other colors; therefore, she is called Pandara, just as clothes protect from the cold wind, the two wisdoms protect from the extremes of samsara and nirvana. For this reason, she is not stained by faults, so she is called "White Mother." The fire element burns all things, which is also in accordance with the Dharma. The consort of Amoghasiddhi is the Samaya Tara, because the wisdom of accomplishing activities does not go beyond Tara, who liberates from samsara; therefore, it is Samaya. Therefore, she is called Samaya Tara, who ultimately places beings in the state of Buddhahood; therefore, she is Tara. This is the wind element purified in its place, and the consort who is in accordance with the Dharma should also be added. Activities are established as the basis for distinguishing all categories, such as lineages. The saying "five in one" means that in one of the above lineages, there are also five Vajras, etc., as explained above. The term "knowing" means that the vow of knowing is promised to precede the practice of the view. Body, speech, mind, qualities, and activities
Chinese
萨等五身，即一切法，证悟其真实性达到究竟，三时不变，远离一切实有，本身即是一切功德的来源。安住于色究竟天，享受一切受用，如遍照佛一般，成为清净十地菩萨们所知障的导师。虽然本体未成立，但以能调伏之六道导师总相和别相之力，数量不可思议，如水中月和镜中像般显现各种不同形象。以及金刚身，也就是化身的组成部分，如金刚般不可摧毁，化身虽然与所化众生和轮回相适应而显现，却不被过失所染的金刚身。以及现证菩提之身，即三身无别的功德部分，以自证智未生和未灭二者，显现胜过二边，并以其意义不执着于二边，从而成就二利。以完全圆满而成就二菩提。称这五者为身，如称法身时一样。所谓语有五种：法身之语，譬如虚空，体性未成立，三时不变，遍及一切生起之基础且无边无际。其意义在于通达最终道路的智慧，并能理解和衡量，因此也称为语。一切善逝意趣相合，不异于此，因此也称为语。报身如镜子般的语，譬如依靠镜子而认识到脸上的污垢一样，观看导师之身，能清净和净化眷属菩萨们的所知障，这被称为能理解和衡量的语。化身之语如始祖之语，如世间始祖梵天以一语而使大千世界的一切众生都能听到与其各自语言相符的声音一样。导师显现宣说一语，眷属六道众生都能以各自的语言来理解，即天之语、龙之语和夜叉之语等。
English
The five bodies, such as the body of the earth, are all dharmas, realizing their very nature to the ultimate extent, unchanging in the three times, and being free from all substantial entities, becoming the source of all qualities. Abiding in the Akanishta heaven, enjoying all enjoyments, like Vairochana, becoming the teacher who purifies the obscurations of knowledge of the bodhisattvas of the ten bhumis. Although the essence is not established, the number of teachers of the six realms who are to be tamed, due to the power of general and specific aspects, is inconceivable, and like the moon in water and a mirror, they appear in various different forms. And the Vajra Body, which is a part of the Nirmanakaya, is indestructible like a vajra. Although the Nirmanakaya appears in accordance with the beings to be tamed and samsara, it is the Vajra Body that is not stained by faults. And the body of manifest enlightenment, which is the part of the qualities of the three bodies that are inseparable, manifests as victorious over the two extremes by the wisdom of self-awareness that is unborn and unceasing, and by that very meaning, not fixating on the two extremes, thus accomplishing the two purposes. By being completely perfect, the two enlightenments are spontaneously accomplished. Calling these five "bodies" is like calling them in the case of the Dharmakaya. There are five kinds of speech: the speech of the Dharmakaya is like the sky, its essence is not established, it does not change in the three times, it pervades all the bases of arising, and it is infinite. The meaning of this is understood as the wisdom of the ultimate path, and it can be understood and measured, so it is also called speech. All Sugatas agree in intention and are not different from this, so it is also called speech. The Sambhogakaya's speech is like a mirror, for example, just as one relies on a mirror to recognize the dirt on one's face, looking at the teacher's body purifies and cleanses the obscurations of knowledge of the retinue of bodhisattvas, which is called speech that can be understood and measured. The speech of the Nirmanakaya is like the voice of the ancestor, just as the ancestor of the world, Brahma, with one speech, makes all beings of the great thousand worlds hear sounds that correspond to their respective languages. The teacher appears to proclaim one speech, and the retinue of the six realms can understand it in their own languages, such as the language of the gods, the language of the nagas, and the language of the yakshas.
Chinese
三百六十支分是指，从六道众生的六种语言的根本上，每一道又分出十个支分等等。对此，称为化身语，即善于词句组合的语言。金刚语犹如金刚，即使化身以何种方式讲述轮回的法相，由于执着从根本上清净，因此与岩石相似，远离过患之基。它本身可以通过智慧来衡量，可以理解，因此称为语。圆满正觉身的语，譬如太阳的精华，太阳并非驱散黑暗后才变得清净，而是本来就已成就。同样，轮回与涅槃一切诸法的自性，在自证智慧中，并非通过舍弃能取所取的光明才变得清净，而是本来就已成就。对此，一些持有偏见的人会说轮回是暂时的。正因为能够理解和领悟它，所以称之为语。心是五种智慧，即无任何执着的，大乐之心；无任何阻碍的，如镜子般的心；无任何执着的，平等性之心；能够分别显现一切的，妙观察智之心；以及无任何阻碍的，度化众生之心。这些并非从多方面的角度来讲述，而是从功德的角度分别讲述，虽然如此，其本体无别，犹如自在之王。五种功德从报身显现，如清净的刹土密严刹土和极乐世界，以及清净的宫殿，如由珍宝组成的密严宫根本续的章节所见。具有三种圆满的座床，作为具足四无畏之心的象征，是狮子座；作为具足十力之身的象征，是大象座；作为具足四神足功德的象征，是马座；作为具足十自在语的象征，是孔雀座；作为具足四事业的象征，是妙音鸟座。方便与智慧是日月之座，无执着是莲花座，满足希望是珍宝座。清净的光芒是指，从身体的每个毛孔中，都放射出调伏六道众生的六种颜色的光芒，向十方调伏之处散发，因此称为六十、六十。
English
The three hundred and sixty branches refer to the fact that from the root of the six languages of the six realms of beings, each realm is further divided into ten branches, and so on. To this, it is called the speech of the Nirmanakaya, which is the language that is good at combining words and sentences. The Vajra speech is like a vajra; even if the Nirmanakaya speaks of the characteristics of samsara in any way, because attachment is fundamentally pure, it is similar to a rock, free from the basis of faults. It itself can be measured by wisdom and can be understood, therefore it is called speech. The speech of the Sambhogakaya is like the essence of the sun; the sun does not become pure after dispelling darkness, but is already accomplished from the beginning. Similarly, the nature of all phenomena of samsara and nirvana, in self-aware wisdom, does not become pure by abandoning the luminosity of grasping and being grasped, but is already accomplished from the beginning. To this, some biased people will say that samsara is temporary. It is precisely because it can be understood and realized that it is called speech. The mind is the five wisdoms, namely, the mind of great bliss, which has no attachment; the mind like a mirror, which has no obstruction; the mind of equality, which has no attachment; the mind of discriminating awareness, which can separately manifest everything; and the mind of liberating beings, which has no obstruction. These are not spoken from the perspective of many aspects, but are spoken separately from the perspective of qualities, although this is the case, their essence is inseparable, like the king of power. The five qualities manifest from the Sambhogakaya, such as the pure realms of Akanishta and Sukhavati, and the pure palace, such as the chapter of the root tantra of the Secret Assembly Palace made of jewels. The throne with three perfections, as a symbol of possessing the four fearlessnesses of mind, is the lion throne; as a symbol of possessing the ten powers of body, is the elephant throne; as a symbol of possessing the four miraculous legs of qualities, is the horse throne; as a symbol of possessing the ten powers of speech, is the peacock throne; as a symbol of possessing the four activities, is the garuda throne. Skillful means and wisdom are the sun and moon seat, non-attachment is the lotus seat, and fulfilling hopes is the jewel seat. The pure rays of light refer to the fact that from each pore of the body, six colors of light radiate to tame the six realms of beings, spreading to the places to be tamed in the ten directions, therefore it is called sixty, sixty.
Chinese
如是说。 盛大的庄严圆满，是菩提的七支的标志，如耳环、臂钏和项链等。 然而，这些并非如庄严和有庄严之分，而是智慧本身显现为庄严和有庄严的集合，名言上说心性为一。 事业有五种： 寂静、增益、怀爱、诛灭和任运成就。 一般来说，一切不间断的作为都是四种事业的体性，这里不详细阐述，因为文字繁多令人畏惧。 广为人知的四种火供，犹如大海中的水滴。 在解释身等时，一个身也分五身，以及用“五二”之声来分语等四者为五五份的时候，总结来说，十五种差别是指所说的数量，即了解十一种五组差别的体性和自性如何之后，对见解进行思考，并将此付诸实践，称为修持。 因此，在阐述修持的场合，用“知”这个词两次，是为了教诫在修持之前见解非常重要。 此处，仅仅提到所依之补特伽罗，就应以守护所修之境的方式，以六或四时，如河流般不间断地修持，不令其消逝，这就是守护的自性。 在相续中具有的方式，在有漏的时候称为证悟的瑜伽，即以胜解慢而安住。 无漏则是具有自己的体性，最终在道上任运成就。 时间方面，从誓言的安排来说，“恒时且不间断地守护”，因此，以有漏无漏的等持的差别，直到道的尽头。 对于所承诺的见解，以三个要点来指示，即从五种中特别地，是指修持的基础，即所量之外内之法，如宗派、智慧、身种姓等。 “五”是指一切所量之法都包含在五组中，并且其结果也显现为五相。 “道”也翻译成“也”，即对于那五个要诀，特别地，是指指示支分之语。 对此进行广说时，所量之轮回之法即是五蕴等，色蕴等五者是知