Chinese
我和禅定等所有功德，特别是佛地的独特功德，四种神通，力量和无畏，不混杂等所有法，一切从原始起就是任运成就的伟大觉性菩提心，这遍及一切、不变异的心性，如实无谬地证悟时，本体离于执著，当极微细的觉性显现的同时，即使是极短的刹那也没有间隔，当下不依赖任何造作的勤奋，无勤任运地成就，以这种方式，从自性本住心髓的无生菩提心自力中，如海中生波浪，日光中出光芒一样，所有这些功德不用寻找自然显现。为什么呢？就像火和热一样，所有这些功德与菩提心本来就是不可分离的，是其自性。瑜伽士如实地证悟并使其显现。这种方式也如《十经》所说：未生而生的神通也显现，证悟无生神通并不难。以身和智慧、力量和无畏，三世佛陀伟大的功德，从如实证悟不造作的法性中，无碍无难地一切显现。如是。因为慈氏菩萨清净了真实的意义。从这里到“如是”，从那五个部分所依据的来源中所显示的那样，五蕴自解脱，任运成就五种智慧的自性，除此之外没有其他的五部佛。也不是说要先清净五蕴的自相，然后才能变成五部佛，而是五蕴等内外一切法，以菩提心的自性显现成佛等五种伟大的方式，本来就是五智的自性成佛，所以说是五部各自的大纲。像这样，即使从法相同的角度分别结合，实际上也是自生大智慧，唯一的菩提心之身。以身和智慧等各种形象显现，所以是毗卢遮那佛。本体不变异，不被执著的分别念所区分，所以是金刚。所有功德任运成就，或者说
English
All the qualities such as I and Samadhi, especially the unique qualities of the Buddha's land, the four kinds of miraculous powers, the powers and fearlessness, the unmixed and other dharmas, all of which are inherently and spontaneously accomplished, the great awareness, the Bodhicitta, which is all-pervasive and immutable. When this nature is realized as it is, without error, the essence is free from grasping. When that extremely subtle awareness manifests, even for a tiny moment, there is no interruption. Immediately, without relying on any effort of action, the action is accomplished effortlessly. In this way, from the self-abiding essence of the unborn Bodhicitta, like waves from the ocean and rays from the sun, all these qualities arise without being sought. Why? Just as fire and heat are inseparable from Bodhicitta, they are its nature. The yogi realizes this as it is and makes it manifest. This method is also stated in the Ten Sutras: 'The miracle of the unborn arising also appears. If one realizes the unborn, miracles are not difficult. With body and wisdom, power and fearlessness, the great qualities of the Buddhas of the three times, from the realization of the uncreated nature of reality, all things arise without hindrance or difficulty.' Thus. Because Maitreya purified the true meaning. From here to 'Thus,' as shown in the source on which those five sections are based, the five skandhas are self-liberated, spontaneously accomplishing the nature of the five wisdoms. There are no other five Buddha families besides this. It is not that one must first purify the self-nature of the five skandhas and then become the five Buddha families. Rather, all internal and external dharmas, such as the skandhas, manifest as Buddhas in the nature of Bodhicitta, in the manner of the five great ones. They are originally enlightened as the nature of the five wisdoms, so it is said to be the great outline of each of the five families. In this way, even if combined separately from the perspective of similar dharmas, in reality, it is the self-born great wisdom, the single body of Bodhicitta itself. It appears in various forms such as body and wisdom, so it is Vairochana. The essence is immutable and cannot be divided by the discriminating thoughts of grasping, so it is Vajra. All qualities are spontaneously accomplished, or
Chinese
因无间显现故，宝生。无垢染污，且慈悲力用显现无余，故无量光。不待功用自然任运成就事业，故不空成就，如是仅是遮遣之差别，而非异体，于一菩提心之自性中无别。如《普明经》云：“一身上显五身者，乃毗卢遮那佛。彼无转变故，不动佛。功德无偏出生故，宝生佛。无垢染污慈悲力显现，无量光即莲花身。何者无始成就自他利，事业究竟乃不空成就身。”如是宣说。若一切法皆为五部自性成佛且无别，则五蕴与五部各自相联而宣说，是何缘故？此乃为使所化众生之实执心得以转变，故从五部与五蕴等，于体性相同之分上，将法性相同者相联而开示。由此，能使对于有漏无漏诸法之体性，视作各别相异之实执得以转变，且如所开示般修持，则能如是现前，因此亦有速疾方便之密意，故如是开示。全知荣波如是说道：“若一切法皆为佛，则于密咒之理中，五蕴为五部之佛，五大为五部之佛母，又五根为五部，五境为五佛母等，如是各别宣说，以及五智为五部等之宣说。此外，亦有如所显现般，即是佛之身语意自性之宣说。另于其他处，亦有关于身色与手印等之决定，此等是依何密意而宣说耶？此乃一切皆是真实。于彼中，所有显现一切皆是身语意之自性。其中，关于身色与手印之各别决定，亦未离于彼自性，且亦能成为速疾之方便。如是说：‘胜者之胜者诸佛身，虽显现种种各异，然皆如珍宝一般，具实义。’
English
Because of appearing without interruption, Ratnasambhava. Without being stained by impurities, and the power of compassion manifesting completely, Amitabha. Without relying on effort, activities are spontaneously accomplished from the beginning, Amoghasiddhi. Thus, it is only a distinction by negation, but not different entities, being inseparable in the nature of one Bodhicitta. As the 'Kunsel' says: 'The one body appearing as five bodies is Vairochana. Because it does not change from that, Akshobhya. Because qualities arise without partiality, Ratnasambhava. Without being stained by impurities, the power of compassion manifests, Amitabha is the lotus body. Whoever accomplishes the benefit of self and others without beginning, the ultimate activity is the body of Amoghasiddhi.' As it is said. If all dharmas are enlightened in the nature of the five families and are inseparable, then why are the five skandhas taught in connection with the five families individually? This is because, in order to reverse the minds of the disciples' clinging to appearances, the five families and five skandhas, etc., are taught by connecting similar aspects of the same nature. Thus, the clinging to appearances that views the characteristics of contaminated and uncontaminated dharmas as separate and different is reversed, and by meditating as taught, it becomes manifest in that way, so there is also the intention of a quick method, so it is taught in that way. Kunkhyen Rongpö said this: 'If all dharmas are Buddha, then in the way of secret mantra, the five skandhas are the Buddhas of the five families, the five elements are the five mothers of the families, and the five faculties are the five families, the five objects are the five mothers, etc., as taught separately, and the five wisdoms are the five families, etc. Furthermore, it is also said that whatever appears is the nature of the body, speech, and mind of the Buddha. In other places, there are also definitive statements about body color and hand gestures, etc. With what intention are these taught? This is all true. In that, everything that appears is the nature of body, speech, and mind. In that, the separate determinations of body color and hand gestures are not diminished from that nature, and it also becomes a quick method. As it is said: 'The bodies of the victorious ones of the victorious ones, although appearing in various ways, are like jewels everywhere, having real meaning.'
Chinese
通过观修（事业）而成就。如是说。蕴等等的各个法被说成各个本尊，与自性是那样没有相违。对于事物显着执着的人们，对于持有将有漏和无漏的法各自的体相的分别心的人们，通过显示相似的体相，各自的心得以转变。就像这样，如果将柱子和瓶子的体相显示为行，然后显示其体相为无常，就像柱子和瓶子的心得以转变一样。如果将五蕴的法和五部佛的法的体相显示为五身、语、意、功德、事业，然后显示其体相为佛，有漏和无漏的体相各自的心得以转变，并且一切都将生起无漏的心。因此，通过善巧方便，通过显示相似的法而生起决定的心，成为进入和解脱的支分。因此，那些被那样显示。那么，法如何相似呢？毗卢遮那佛是所有如来身相的标志，色也是身体的实质。色是被物质束缚，愚痴也是被愚蠢束缚。法界智也是自性身，因此，色和愚痴被说成是法界智的自性毗卢遮那佛。因此，对于所化众生，显现圆满成熟的无与伦比的妙色身，因此是毗卢遮那佛。同样地，也可以应用到其他方面。不动佛是诸佛心性的标志。识也是心，嗔恨也是心粗大的作用。如镜智也是心的精华，因此，佛的心不像世间的心那样有分别念的动摇，所以被称为不动佛。宝生佛是诸佛功德的标志，受也是受用的基础。我慢也是被欲望所迷惑的自性，同样地，平等性智也是远离将一切过患视为我的执着，从而证悟无我，成为一切功德的基础，所以，功德是宝生佛。无量光
English
It is accomplished through meditating on (activity). As it is said. The individual dharmas such as the skandhas are also spoken of as individual deities, and there is no contradiction with the fact that their nature is such. For those who are manifestly attached to objects, for those who have minds that hold the characteristics of contaminated and uncontaminated dharmas separately, by showing similar characteristics, their respective minds are transformed. Just as, if the characteristics of a pillar and a pot are shown as formations, and then their characteristics are shown as impermanent, just as the minds of the pillar and the pot are transformed, if the characteristics of the five skandhas' dharmas and the five Buddha families' dharmas are shown as the five bodies, speech, mind, qualities, and activities, and then their characteristics are shown as Buddha, the minds of the contaminated and uncontaminated characteristics are transformed, and all will arise as uncontaminated minds. Therefore, through skillful means, by showing similar dharmas, a definite mind arises, becoming a limb of entering and liberation. Therefore, those are shown in that way. So, how are the dharmas similar? Vairochana is shown as the mark of the body of all Tathagatas, and form is also the substance of the body. Form is bound by matter, and ignorance is also bound by foolishness. The wisdom of the Dharmadhatu is also the Svabhavikakaya, therefore, form and ignorance are said to be Vairochana, the nature of the wisdom of the Dharmadhatu. Therefore, for the beings to be tamed, he manifests the unsurpassed beautiful body of perfect fruition, therefore he is Vairochana. Similarly, it can be applied to others as well. Akshobhya is the mark of the mind of the Buddhas. Consciousness is also mind, and hatred is also a coarse action of the mind. Mirror-like wisdom is also the essence of the mind, therefore, the mind of the Buddha is said to be Akshobhya because it does not have the movement of conceptual thought like the mind of the world. Ratnasambhava is the mark of the qualities of the Buddhas, and feeling is also the basis of enjoyment. Pride is also the nature of being intoxicated by desire, similarly, the wisdom of equality is also the realization of no-self because it is free from seeing all faults as self, becoming the basis of all qualities, so qualities are Ratnasambhava. Amitabha
Chinese
语是语的自性，意识也是施设名言的身体。贪欲也是执着于事物的相状。同样，个别观察的智慧也是以胜义谛和世俗谛的真理为境。因此，是显示无边广大法之显现的自性，故语是无边显现。成就意义是业的自性，行为也是业的自性。嫉妒也是专注于一境。如是说：行为恒常是嫉妒，专注于一境的自性。如是说。因其他来源已明故不书写。成办事业的智慧也是以无缘大悲的力量，自成利乐有情的自性。因此，业是成就意义，如是等等所说。二是超越因果勤作的如实安住心性之要诀有八：心性安住于无戏论显现之要诀；彼性不可言思议之要诀；安乐痛苦是心的游戏，故任运显现安住于二取不二虚空般之要诀；安乐痛苦显现为自生智慧，破斥认为舍取是往昔业力之要诀；心性无有舒卷之自性，如金刚般不可摧毁，故开显本来心要菩提之要诀；开显从何而生大禅定自性之体性之要诀；微细智慧不需依赖修或不修之任何一者之要诀；因果从根本解脱，故成就无作三身之要诀。第一是：譬如虚空，仅仅是未观察到任何色法阻碍之分，众生妄认为虚空，仅是如是施设名言而已，除此之外，自性毫无成立，且于任何处皆无显现。因此，虚空没有男女和非男非女等的差别，没有四方和半月等的形状，没有白黄红绿等的颜色，没有国王和贵族等的种姓，也没有东西南北等的方位。同样，虚空没有内外，显现和黑暗，一和多，有
English
Speech is the nature of speech itself, and consciousness is the body that applies terms. Desire is also attachment to the characteristics of things. Similarly, discriminating wisdom is also the object of the truth of ultimate and conventional truths. Therefore, it is the nature of showing the great and infinite appearance of Dharma, so speech is infinite appearance. Accomplishing meaning is the nature of action, and action is also the nature of action. Jealousy is also focusing on one point. As it is said: Action is always jealousy, focusing on the nature of one point. So it is said. Because other sources are clear, it is not written. The wisdom of accomplishing deeds is also by the power of impartial great compassion, the nature of spontaneously accomplishing the benefit and happiness of sentient beings. Therefore, action is accomplishing meaning, as it is said and so on. Second, the key points of settling the mind as it is, which transcends cause and effect and effort, are eight: the key point of settling the mind without the appearance of elaboration; the key point that it is inexpressible and unthinkable; the key point of settling happiness and suffering as the play of the mind, so whatever arises is settled like the non-dual sky; the key point of refuting the view that happiness and suffering arise as self-born wisdom, and that acceptance and rejection are past karma; the key point of revealing the essence of original enlightenment, because the nature of the mind is without expansion or contraction, and is indestructible like a vajra; the key point of revealing the nature of the essence from which great meditation arises; the key point that subtle wisdom does not need to rely on either meditation or non-meditation; the key point that cause and effect are liberated from the root, so the unmade three bodies are accomplished. The first is: For example, the sky is merely the absence of any perception of form or obstruction, and sentient beings mistakenly think of it as the sky, and it is merely a term applied in that way. Apart from that, its own nature is not established in any way, and it does not appear anywhere. Therefore, the sky has no distinctions such as male, female, or neuter, no shapes such as squares or crescents, no colors such as white, yellow, red, or green, no lineages such as royal or noble, and no directions such as east, south, west, or north. Similarly, the sky has no inside or outside, appearance or darkness, one or many, existence