English
The five qualities, etc., are beyond expression. The essence of oneself cannot be pointed out as "this." Thus it is. The manner of subduing the four maras is as follows: The five afflictions themselves are completely purified into the essence of the five wisdoms, thus subduing the mara of afflictions. Since their purification undoubtedly causes the five aggregates to also manifest as the essence of the five families, the mara of the aggregates is subdued. Thus, if one realizes that the deity and conceptualization are inseparable, one will not be disturbed by the obstacles of the desire gods. By subduing the mara of the aggregates, there is no connection of the aggregates in rebirth. Since that is absent, the mind itself is liberated from birth and death, thus also subduing the mara of the son of the gods and the mara of the Lord of Death. As it is stated in the extensive [text]: "The samaya of what is called 'cutting off the four maras' is: Afflictions themselves are completely purified. The five aggregates themselves manifestly become enlightened. One's own nature is the mandala of the deities. [One] abides in the eternal place without birth or death." Thus it is. The two obscurations are: As stated in the *Uttaratantra*: "Whatever conceptualization of the three spheres, that is said to be the obscuration of knowledge. Whatever conceptualization of miserliness, etc., that is said to be the obscuration of afflictions." Therefore, conceptualization of the self-characteristics of the five poisons is the obscuration of afflictions. The obscuration of knowledge is explained in the *Ornament of the Light of Wisdom Sutra* as attention to the three times, meaning the conceptualization of clinging to the antidote that purifies. Habitual tendencies are the ultimate end of subtle arising, the habitual tendencies of transformation, which is considered to be the arising of consciousness as the phenomena of dualistic samsara due to the combination of the three winds of white, red. Therefore, it is said that their purification is through the bondage of the support of the antidote, from the severance of the relationship between the supported and the support. This is the ultimate truth of the path, an extremely subtle obscuration that must be purified only by the Mantrayana. Possessing the qualities of the five kayas is in accordance with the meaning of the six perfections of fortune explained elsewhere. As stated in the *Sambhuṭa*: "Mastery and beautiful form, splendor and fame and wisdom, and diligence are the perfections; it is said that one possesses these six." Therefore, mastery is the nature of having vanquished all habitual tendencies, the extremely pure Dharmakaya and Dharmadhatu wisdom. Similarly, beautiful form is the source of all qualities, manifest enlightenment and the mirror-like wisdom. Splendor and fame are the Sambhogakaya and equality wisdom that unmovingly bestow qualities upon beings. Wisdom is the non-
Chinese
以一瞬间了知一切，是金刚身和顿悟。精进是无量事业的显现，是化身和事业成就的智慧。轮回涅槃二者的法圆满受用，一切皆为智慧的游舞而任运成就，超越取舍的行境，因此超胜于其他，故为大。那也是上下四方八个方位，即十方。过去、未来、现在、不确定出现，即四时的界限中安住并利益众生的所有如来，是其伟大的功德之所依，故为身。与所化众生的想法相符而传达法义，故为语。知晓所有应知事物，并从三种障碍中解脱，故为意。以这些为例，所有需求愿望皆出现，故为功德。在利益他者之事上，能力威力无有阻碍，故为事业。每一个又分为五个，因此果法变为二十五。所有这些，自性不可分割，体性远离生灭，本体非为造作，因此是金刚自性，味道一体。故称第六金刚持为一切种姓之主，或一切佛的总体形象。如此，既然确定是所有佛的自性，那么是否舍弃轮回之法呢？并非如此，而是安住于与轮回涅槃一切法不可分割的自性中，如此宣说。过去的所有轮回涅槃，现在的所有轮回涅槃，未来的一切轮回涅槃，以及续部的本尊第六种姓，在世俗中，认知是幻化的显现，因此不是各自独立的。在胜义中，由于没有产生，因此不是他体。由于超越了二谛的言说，因此是无有分别的自性。这些也是，在《斯帕卡布》中说：第六金刚持的功德无边 又可简要归纳为七个方面。因此，以七个要点依次是：于如是性中成熟，以及不需寻求而任运成就的，以及智慧无有边际和中心的，以及虽对果位拥有自在却本体不可指示的，以及虽现证平等性却远离行境的，以及所有如来之
English
Knowing everything in a single instant is the Vajra Body and sudden realization. Diligence is the appearance of immeasurable activities, it is the Nirmana Body and the wisdom of accomplishing deeds. Fully enjoying the Dharma of both Samsara and Nirvana, everything is spontaneously accomplished as the play of wisdom, surpassing the realm of acceptance and rejection, therefore superior to others, hence it is great. That is also the eight directions of up, down, and the four intermediate directions, i.e., the ten directions. Abiding in the realm of the past, future, present, and uncertain occurrences, i.e., the four times, and benefiting all the Tathagatas who perform the welfare of beings, it is the basis of their great qualities, hence it is the Body. Communicating the Dharma in accordance with the thoughts of the beings to be tamed, hence it is Speech. Knowing all that is to be known and being liberated from the three obscurations, hence it is Mind. Taking these as examples, all needs and desires arise, hence it is Qualities. In the matter of benefiting others, power and ability are unimpeded, hence it is Activity. Each of these is divided into five, so the resultant Dharmas become twenty-five. All of these are also inseparable in nature, their characteristics are free from arising and ceasing, their essence is unconditioned, therefore they are of the nature of Vajra, of one taste. Therefore, the Sixth Victorious One is called the Lord of all lineages, or the general form of all Buddhas. Thus, since it is certain that it is the nature of all Buddhas, then does it abandon the Dharmas of Samsara? It is not so, but it abides in the nature that is inseparable from all the Dharmas of Samsara and Nirvana, thus it is taught. All the past Samsara and Nirvana, all the present Samsara and Nirvana, all the future Samsara and Nirvana, and the deity of the lineage, the Sixth Lineage, in the relative truth, the cognition is an illusory appearance, therefore they are not separate. In the ultimate truth, since there is no arising, therefore they are not different entities. Since it transcends the expression of the two truths, therefore it is the nature of non-duality. These are also, in the "Sparkhab," it says: The qualities of the Sixth Victorious One are infinite. Again, they can be briefly summarized into seven aspects. Therefore, with the seven main points in order: maturing in suchness, and spontaneously accomplishing without seeking qualities, and wisdom without beginning or end, and although possessing sovereignty over the result, the essence is indescribable, and although manifesting equality, it is free from the realm of action, and all the Tathagatas
Chinese
是解脱于一个和多个自性，以及无二大自性的，具有三时无离合之自性。在根本论中说：“具有能仁的八种自性。”因此，将真实的自性和圆满的自性分开为八种。在《释论小疏》中，将“薄伽梵”等归纳为四种，如云：“菩提胜义之体性，诸法享用为受用，方时善逝之主宰，一切法性无差别。”如是说。第二，能仁的体性，从“身无前后”至“具有三首”之间。能仁具有智慧之身，因此，他的身体没有前后之分，无有任何遮蔽，面部的坛城清晰明亮，恒常安住于面部的自性中，具有大丈夫的妙相和随好，身体庄严。妙相和随好有两种：共同的和不共同的。第一种又分两种，三十二相是：在《现观庄严论》中说：“手足轮相及龟足，手足指间有缦网，手足柔软具 இள嫩，此身七处皆充满，指长跟广身正直，足踝不现毛上靡，腿如伊尼延手长，阴藏胜妙肤金色，肤薄一毛右旋生，面饰妙毛狮子上，肩圆丰满具美味，身如榕树顶髻妙，舌长美妙梵音颊，如狮齿白齐密好，四十具足眼绀青，眼睫如牛此三十二相。”八十随好是，在《现观庄严论》中说：“能仁黄色铜色，色润高显诸指等。”
English
They are the natures that are liberated from one and many selves, and the great self that is non-dual, possessing the nature of being inseparable in the three times. In the root text, it says, "Possessing the eight natures of the Sage." Therefore, the true nature and the complete nature are separated into eight. In the minor commentary, the term "Bhagavan" and so on are summarized into four, as it is said: "The essence of supreme Bodhi, the enjoyment of Dharmas as enjoyment, the lord of the Sugatas of directions and times, and the undifferentiatedness of all Dharmas." Thus it is said. Secondly, the nature of the Sage is from "the body having no front or back" to "possessing three heads." The Sage possesses a body of wisdom, therefore, his body has no distinction of front and back, without any obscuration, the mandala of his face is clear and bright, constantly abiding in the nature of the face, possessing the excellent marks and signs of a great being, his body is adorned. The marks and signs are of two types: common and uncommon. The first is divided into two, the thirty-two major marks are: In the Ornament of Clear Realization, it says: "Hands and feet marked with wheels and tortoise feet, fingers and toes connected by a web, hands and feet soft and youthful, this body is full in seven places, long fingers and broad heels, the body is upright, ankles not visible, hairs turn upwards, thighs like an Enya deer, long and beautiful hands, hidden genitals are supreme, skin is golden in color, skin is thin, each hair grows turning to the right, face adorned with fine hair, upper body like a lion, shoulders round and full, possessing delicious flavors, body like a banyan tree, excellent crown on the head, long and beautiful tongue, Brahma-like voice, cheeks like a lion, teeth very white, even, close and good, forty complete, eyes dark blue, eyelashes like a bull, these are the thirty-two marks." The eighty minor marks are: In the same text, it says: "The yellow color of the Sage is copper-colored, the color is lustrous, high and the fingers, etc."