English
It is said to be the teaching of the Sambhogakaya. The teaching of the Nirmanakaya of the teacher is the three Pitakas of the Sravakas, Pratyekabuddhas, and Mahayana Sutras. It is called "outer," and it is said to be the outer path of characteristics. The essence of "I," who creates all things, is the five objects of desire. From the essence of the five wisdoms, the three poisons of attachment, anger, and ignorance arise. The antidotes taught to subdue them are the eighty-four thousand gates of Dharma. The five kinds of desirable qualities arise from form, sound, smell, taste, and touch. The three poisons of attachment, anger, and ignorance arise. The antidotes taught to subdue them are the three Pitakas. The antidote taught to subdue attachment is the Vinaya Pitaka, which is said to be twenty-one thousand. The antidote taught to subdue ignorance is the Sutra Pitaka, which is said to be twenty-one thousand. The antidote taught to subdue anger is the Abhidhamma Pitaka, which is said to be twenty-one thousand. As an antidote to subdue the three poisons equally, the third Pitaka is said to be twenty-one thousand. In general, the eighty-four thousand teachings are also taught to subdue the three poisons with antidotes. There are three vehicles of characteristic causes. The doors are the three Pitakas of Sutra, Vinaya, and Abhidhamma. This is said to be the meaning of compilation. There are also twelve ways of explaining the Sutras. It is taught for the purpose of distinguishing them separately. From the cause of the three poisons arise the fruits of the three lower realms. Sentient beings have the two karmas of virtue and non-virtue as their cause. The fruits are the two kinds of higher realms and lower realms. This is what is proclaimed from the cause of characteristics. This is what was said in the past, is being said now, and will be said in the future. This meaning is an unspeakable meaning. It was not said before, and it is not being said now. The Nirmanakaya will not say it in the future either. Therefore, it is said to be the teaching of the Nirmanakaya. O great Bodhisattva! The nature of "I," who creates all things, has three aspects. At the beginning of the retinue, the teacher's three bodies appear. The three bodies are taught, and the retinue of the three is taught. O great Bodhisattva, listen! The retinue of the teacher's Dharmakaya is taught. All the retinue that I have created is the retinue of my own nature, the Dharmakaya. All Buddhas, sentient beings, phenomena, existence, and the world, both container and contents, are included in the retinue of the Dharmakaya. Thus it is said. O great Bodhisattva, listen! The teacher's Sambhogakaya
Chinese
所示现圆满报身之眷属，已超越四种信行之地。首先镇伏极喜地，十地乃法云之地。那是所示现圆满报身之眷属。所示现化身之眷属，外道六师及顺世论者等四派，于无上菩提道上永不回头，以大悲加持转变其心意，比丘比丘尼优婆塞优婆夷四众，是所示现化身之眷属。如是说。大菩萨，谛听！从我所生的导师三身，三身各自居处之所示现，导师法身之居处是这样：是色究竟天法界之宫殿，于真实义之色究竟天中宣说。导师报身之居处所示现，是超越世间一切相之上的，居处之色究竟天楼阁，彼处之量殿是居处之色究竟天。导师化身之居处所示现，化身乃第七世释迦牟尼，居处是鹫峰山之居处所示现，真实大悲化身无定处。如是说。大菩萨，谛听！从我所生的三身导师之，调伏之刹土差别所示现，法身导师之调伏刹土是，法界之无边无际，如虚空界所遍布，那是法身之调伏刹土。报身之调伏刹土是，从我所生的色声香味触，随其所欲以圆满报身调伏。化身之调伏刹土是，赡部洲有百俱胝之多，以自生智慧大悲调伏六道。那是共同之差别所示现。从我所生的导师三身，因相同果相同自性一，因是菩提心皆相同，果是成佛一切皆同。自性法性体性示现为一。调伏之时无先后之分。如是说。大菩萨，再谛听！普作王我所生的，三身导师
English
The retinue of the complete enjoyment body is shown, having transcended the four grounds of faith and practice. First, having subdued the ground of great joy, the ten grounds are the grounds of the clouds of Dharma. That is shown as the retinue of the complete enjoyment body. The retinue of the emanation body of the teacher is shown, the four schools of heretics, eternalists, materialists, and nihilists, who never turn back on the path to unsurpassed enlightenment, transforming their minds with compassion and blessings, the fourfold assembly of monks, nuns, laymen, and laywomen, is shown as the retinue of the emanation body of the teacher. Thus it is said. O great bodhisattva, listen! The three bodies of the teacher arising from me, the places where each of the three bodies resides are shown individually. The place of the teacher's Dharma body is like this: it is the palace of the Dharmadhatu in Akanishta, it is spoken of in the Akanishta of true meaning. The place of the teacher's enjoyment body is shown, it is above all the signs of the world, the Akanishta mansion with stacked rooms, that measure palace is spoken of as the Akanishta of place. The place of the teacher's emanation body is shown, the emanation body is the seventh Shakyamuni, the place is shown as the place of Vulture Peak Mountain, the true compassion emanation has no fixed place. Thus it is said. O great bodhisattva, listen! The different fields of taming of the three bodies of the teacher arising from me are shown. The field of taming of the Dharma body teacher is, the boundless expanse of the Dharmadhatu, as the space realm pervades, that is the field of taming of the Dharma body. The field of taming of the enjoyment body is, the forms, sounds, smells, tastes, and textures arising from me, taming with the complete enjoyment as desired. The field of taming of the emanation body is, there are hundreds of millions of Jambudvipa, taming the six realms with self-arisen wisdom and compassion. That is the showing of the common distinctions. The three bodies of the teacher arising from me, the cause is the same, the result is the same, and the nature is one. The cause is the same in the mind of enlightenment, the result is buddhahood, all are the same. The nature, the dharmata, the essence are shown as one. There is no distinction of earlier or later in the time of taming. Thus it is said. O great bodhisattva, listen again! The three bodies of the teacher arising from me, the All-Creating King.
Chinese
关于它的解说方式是： 导师以法身的加持来解说， 报身以自己的体性来解说， 化身则是将词句与意义结合， 向众生耳根示现词句与意义。 法身以加持来解说， 即是显示普作我的自性， 在无生之中显现出生的神变， 所有显现的世间、器情万物， 其体性、慈悲皆是神变所生， 自性以加持来解说即是如此。 报身示现自己的体性， 所有显现的诸法， 如色、声、香、味、触等， 圆满示现所有欲乐受用， 我已阐明以自己的体性来解说。 化身以词句和文字结合来解说， 所有显现的诸法， 以导师的体性来示现，即是不明， 化身想要“教法”的差别， 以词语和文字来表达意义， 词语的声音使人理解那个意义后， 那个意义就是由那个词语声音来解说的。 嗟！大菩萨，谛听！ 普作我乃三身之体性， 安住于无分别平等性中， 那是离戏法身的体性。 自性生起之出生的神变， 是欲乐生起的报身。 以慈悲行利益调伏之事， 那是化身的体性。 普作王以三种自性， 示现以何种身调伏何者。 教法的自性是不可言说的意义， 以何者适合何者而行利益， 那即是圆满具足的教法。 眷属的自性是何者融入何者， 融入于彼而继承彼之传承， 那即是圆满具足的眷属。 我乃导师普作菩提心， 普作一而计数为三种， 普作我与我的自性， 以及我所作之法，此为三种。 我乃导师普作一切之父， 我的自性已显示为十种， 那是所有教法之精华。 普作我所作之诸法， 乃是安住于三时一体之诸佛， 以及安住于三界之所有众生， 都
English
Its mode of explanation is as follows: The Teacher explains through the blessing of the Dharmakaya, The Sambhogakaya explains through its own essence, The Nirmanakaya combines words and meanings, And shows the meaning of words to the auditory faculty of beings. The Dharmakaya explains through blessing, Which is to show the nature of the All-Creating Self. In the miracle of arising from the unborn, How all that appears, existence, vessel and essence, Its essence, compassion, are all emanated miracles, It is said that nature explains through blessing. The Sambhogakaya shows its own essence, How all the phenomena that appear, Such as form, sound, smell, taste, touch, and so on, Fully shows all the desired enjoyments. I have shown that it explains through its own essence. The Nirmanakaya explains by combining words and letters, How all the phenomena that appear, Showing as the essence of the Teacher is ignorance, The Nirmanakaya desires the distinction of "teaching," Expressing meanings in words and letters, The sound of the words makes one understand that meaning, That meaning is explained by that sound of words. O great Bodhisattva, listen! The All-Creating Self is the essence of the three bodies, Residing in non-conceptual equality, That is the essence of the Dharmakaya, free from elaboration. The miracle of the arising of nature's arising, Is the Sambhogakaya, the arising of desire. Acting with compassion to tame beings, That is the essence of the Nirmanakaya. The All-Creating King, with three natures, Shows in what form to tame whom. The nature of the teaching is an inexpressible meaning, Acting for the benefit of whomever is suitable, That is said to be the fully endowed teaching. The nature of the retinue is whoever gathers into whom, Gathering into that one and holding that lineage, That is called a fully endowed retinue. I am the Teacher, the All-Creating Bodhicitta, The All-Creating One is counted as three, The All-Creating Self and my nature, And the Dharma done by me, these are three. I am the Teacher, the All-Creating Father of all, My nature has been shown as ten aspects, That is said to be the essence of all teachings. The Dharmas done by the All-Creating Self, Are the Buddhas residing in the unity of the three times, And all beings abiding in the three realms, All
Chinese
没有差别地成为眷属的殊胜者，以唯一造者使其圆满，心的需求全部完成而圆满。对于谁需要什么，所需聚集之处，我，造者，宣说为圆满。显示导师的自性三种相，眷属之初，导师三身显现。未生、离能取所取之自性，眷属之初，导师法身显现。生之神变，普贤的游舞，显现为受用圆满报身。种种如何希望而生起，与其相应，一切皆令满足，此乃种种化身之宣说。三身导师，名声显扬所见者，乃佛、菩萨、具忍三者。何者适宜，导师之身即聚集彼，于与之相应之处，示义而安住。教法的自性亦是如此，三身以何者向眷属显示何者，以何者调伏谁之义，对于佛、天人、清净于世间者，因教法调伏故，宣说为圆满。不住之法身安住于法界中，对三时之佛、三界有情，以无戏论菩提心乃法身所诠释。智慧受用，于色究竟天安住，对十地之菩萨，菩提心即是身与智慧之宣说。大悲种种，无定化身，于具忍聚集之眷属，亦显示以不定者调伏谁之义。愿力善妙，未被缘所阻隔，我之大悲，菩萨之时已至。我于所教眷属之中摄受汝等，无二之实义，我所教之三者，聚集故，时间、处所、自性于彼圆满。圆满之三种相，从本以来稀有之三宝而显示。造者我，宣说为身语意。导师稀有之佛宝乃是，法身、报身与化身。教法殊胜之正法宝乃是，不可言说之造者殊胜三语。眷属之僧伽，意宝于彼，对于谁需要什么，皆适宜地显示。我乃导师，造者菩提心，已作三身之导师后。
English
Without difference, made the sacred circle. By the one maker, it was made perfect. All the needs of the mind were fulfilled and perfected. To whom whatever is needed, where needs are gathered, I, the maker, declare it perfect. Showing the three aspects of the teacher's nature, at the beginning of the circle, the teacher's three bodies appear. That unborn nature, free from grasping and being grasped, at the beginning of the circle, the teacher appears as the Dharma body. The miracle of birth, the play of Samantabhadra, appears as the enjoyment body of perfect enjoyment. When various desires arise, satisfying everything in accordance with them, that is said to be the various emanation bodies. The three bodies of the teacher, the direction of fame that is seen, are the three: Buddhas, Bodhisattvas, and those who have attained patience. Whatever is appropriate, that gathers in the teacher's body, and in a place that is in accordance with it, he dwells showing the meaning. The nature of the teachings is also like that, with which of the three bodies does he show what to the circle, with what does he tame whom, for the sake of those meanings, to the Buddhas, gods, humans, and those who are pure from the world, because the teachings tame, it is said to be perfect. The non-abiding Dharma body dwells in the realm of reality, to the Buddhas of the three times, and the sentient beings of the three realms, the non-elaborate Bodhicitta is taught by the Dharma body. The enjoyment of wisdom, dwelling in Akanishta, to the Bodhisattvas of the tenth ground, that Bodhicitta is the teaching of body and wisdom. With compassion, various unfixed emanations, to that circle where those who have attained patience are gathered, he also shows the meaning of taming whom with the unfixed. The aspiration is good, not interrupted by conditions, my compassion, the time of the Bodhisattva has come. From within the circle of my teachings, I gather you, and the three teachings of the non-dual true meaning, because they are gathered, time, place, and nature are complete in that. Those three aspects of perfection, from the beginning, are shown as the three rare jewels. I, the maker, am taught as body, speech, and mind. The rare teacher, the Buddha jewel, is the Dharma body, the enjoyment body, and the emanation body. The sacred Dharma, the supreme jewel of speech, is the three supreme speeches of the inexpressible maker. The Sangha of the circle, the mind jewel, to that, he shows whatever is needed by whom, whatever is appropriate. I am the teacher, the maker Bodhicitta, having made the teacher who makes the three bodies.