English
Hearing and Pratyekabuddhas appear as Arhats and teach the Dharma that is appropriate to them. Although Pratyekabuddhas do not teach the Dharma with words, they teach with symbols, as stated in the Ornament of Clear Realization: "Whatever meaning, wherever, whatever one desires to hear, there, that meaning, even without sound, appears as such." Similarly, the supreme emanation tames beings, such as Buddha Shakyamuni, accomplishing the benefit of beings by teaching the Dharma of various vehicles. For those who abide on the ten Bodhisattva grounds, they appear as glorious Vairochana in Akanishta, purifying the obscurations of the ten grounds. However, they do not teach with the speech of the Dharma of the body, as stated in the Sutra of Manifest Enlightenment of Dharma and Enjoyment: "The lord of Akanishta, the king of Dharma, the Bhagavan Vairochana, unmoving, speechless, abiding in equipoise." Moreover, the deeds of the Buddha are inconceivable. For example, in a realm filled with piled-up incense, when Bodhisattvas abide under a great incense tree, merely by perceiving the fragrance of that tree, the Samadhi of the door of liberation arises in the Bodhisattva's continuum. Likewise, in some worlds, by eating food खाद्य (khādya, food), in some worlds, by wearing Dharma robes, in some worlds, by looking at the Buddha's body, in some worlds, by dreaming dreams, and so on, the deeds of the Buddha are accomplished, which are inconceivable, as it appears in the Ratnakuta Sutra. Therefore, for the Bodhisattvas of the ten grounds, the Sambhogakaya appears; for the Sravakas, Pratyekabuddhas, and those who practice with faith, the supreme Nirmanakaya appears; and for sentient beings with impure karma, they appear as ordinary beings, and so on, accomplishing the benefit of beings. Secondly, its result is to place the beings to be tamed in the state of maturation and liberation, which has three aspects: placing them on the basis of the path, placing them on the path, and placing them on the result of the path. First, rescuing them from the lower realms and placing them in the position of gods and humans in the higher realms. Placing them on the path has three aspects: placing them on the path of the Sravakas, placing them on the path of the Pratyekabuddhas, and placing them on the path of the Mahayana. The Mahayana is further divided into the nature of the cause and the secret mantra of the result. First, generating the two minds, after the accumulation of merit and the path of preparation, in the two paths of seeing and meditation, cultivating with the ten perfections of the ten grounds, placing them in the position of abandoning what is to be abandoned by seeing and what is to be abandoned by meditation. The second is.
Chinese
通过成熟灌顶和解脱生圆次第的修习，暂时安住于三持明者的地。道的果是普光、具莲、文字轮大集、大乐、金刚持、普贤无别地等六地，行持事业。这些是安立于佛地的显空和智慧等功德分上的，并非各各不同的次第由上往上行进。彼亦以化身了知如所有和尽所有而作利他之事，故为普光。显现为报身故为具莲。文字云放光故为文字大集。安住于大乐之界故为大乐。成为究竟的所行和一切之尊故为金刚持。彼一切无别故名普贤无别地。超越普光地是从法身超越的色身显现而作利他之事而已。顺便解释一下“འཕྱོང་”的意义：第六品中，身之大印等十三颂为身的འཕྱོང་。第七品中，殊胜幻化网续等二十一颂为语的འཕྱོང་。第八品中，大手印会供等四颂为意的འཕྱོང་。第十一品中，二十二颂为修的འཕྱོང་，即从“持咒者”以下。第二十品中，忿怒尊修法的坛城之业即是此，从“是”起二十四颂为事业的འཕྱོང་，这是通常的观点。有些观点认为，从第六品、第七品、第八品这三品是身语意的三种འཕྱོང་。从第九品起，十方四时等八种是功德。从第十三品起，智慧圆满坛城等五种是事业。从第十九品起，此誓言甚奇等四种是誓言的འཕྱོང་。还有些观点认为，在身语意功德事业五种之上，从第九品起，大手印等四种是供养的འཕྱོང་。其中有些是根本续中没有的，是玛·仁钦秋从其他的幻化中取出，在某些时候放入的。གཙུག་རུ་
English
By practicing the maturing empowerments and liberating generation and completion stages, one temporarily abides in the ground of the three vidyādharas. The fruits of the path are the six grounds of Samantaprabha, Lotus-Possessed, Great Assembly of the Wheel of Letters, Great Bliss, Vajradhara, and the ground of undifferentiated Samantabhadra, and they perform activities. These are established on the qualities of appearance and emptiness, wisdom, and so forth of the Buddha's ground, but the order of each difference is not to proceed from higher to higher. That is, because the Nirmāṇakāya knows the suchness and the extent of things and performs deeds, it is Samantaprabha. Because it appears as the Sambhogakāya, it is Lotus-Possessed. Because the clouds of letters radiate, it is the Great Assembly of Letters. Because it abides in the realm of great bliss, it is Great Bliss. Because it has become the ultimate object of practice and the master of all, it is Vajradhara. Because all of these are undifferentiated, it is called the ground of undifferentiated Samantabhadra. Transcending the ground of Samantaprabha means that the Form Kāya, which transcends the Dharma Kāya, appears and performs deeds. Incidentally, explaining the meaning of "འཕྱོང་": In the sixth chapter, the thirteen verses such as the great mudrā of the body are the body's འཕྱོང་. In the seventh chapter, the twenty-one verses such as the supreme Māyājāla Tantra are the speech's འཕྱོང་. In the eighth chapter, the four verses such as the supreme assembly of the great mudrā are the mind's འཕྱོང་. In the eleventh chapter, the twenty-two verses are the practice's འཕྱོང་, that is, from "mantra holder" downwards. In the twentieth chapter, the activity of the maṇḍala of the practice of the wrathful deities is this, from "is" onwards, the twenty-four verses are considered to be the activity's འཕྱོང་, which is the usual view. Some views hold that from the sixth, seventh, and eighth chapters, the three are the འཕྱོང་ of body, speech, and mind. From the ninth chapter onwards, the eight such as the ten directions and four times are qualities. From the thirteenth chapter onwards, the five such as the maṇḍala of perfected wisdom are activities. From the nineteenth chapter onwards, the four such as this vow is very wonderful are the འཕྱོང་ of vows. Still other views hold that on top of the five of body, speech, mind, qualities, and activities, from the ninth chapter onwards, the four such as the great mudrā are the འཕྱོང་ of offerings. Some of these are not in this root tantra, but were taken from other illusions by Ma Rinchen Chok and inserted at certain times. གཙུག་རུ་
Chinese
珍宝童子认为有“垂”与“无垂”两种，有些人认为“无垂”是嘉域的译本，“有垂”是玛域的译本，有些人说玛域的三位译师对胜乐金刚的灌顶有所吝啬而隐瞒了。它的意思是说，《佛陀密续》和毗卢遮那的早期译本，以及莲花生和嘉域的中期译本中没有，但在无垢友和嘉域、玛域三位的后期译本中存在，因此可以看出汉文版本本身就有多有少。怎么知道它就是那个呢？因为在《八千颂般若经》中，对于“常行”、“苦行”、“花鬘”和“部”这三者，不同版本之间有多有少的情况，以及在《白伞盖经》等一些经典中也出现了类似的多寡情况，所以不一定就是藏文版本加入的。应该知道，这实际上是译本的差异，源于汉文版本。汉文版本出现多寡的情况，是因为声音的内部存在着这样的情况，显现出来的是通过声音来完成并提取出来的，以及没有提取出来的差异所致。第二，关于正文的意义有四点：果位身相的显现方式，由此产生的利他事业，由此解脱众生的方式，以及奇特景象的显现方式。第一点，法身是所有身的自性，远离一切戏论的边际，因此在如同虚空的自性中显现成佛，因此，证得法界身自性的手印大乐，是最终的，虽然没有从法性真如的界限中移动，但却是其他身相的显现基础。从它的状态中，从二障以及习气中彻底解脱出来的色身，具足三十二相和八十随好，是庄严圆满的报身。从它的慈悲中散发出来的，为了调伏不同众生的相续，为了与他们的想法相一致而显现的身相，如转轮王、妓女、声闻、独觉和无情物等各种形象。
English
Some believe that there are two versions, "with pendulousness" and "without pendulousness," according to the Jewel Youth. Some consider "without pendulousness" to be the translation of Gnyags, and "with pendulousness" to be the translation of Rma. Others say that the three translators of Rma were stingy with the empowerment of Heruka and hid it. The meaning of this is that it is not found in the early translations of the Buddha Secret and Vairochana, nor in the intermediate translations of Padma and Gnyags, but it is present in the later translations of Vimalamitra and the three of Gnyags and Rma, so it is evident that the Chinese versions themselves have more or less. How do we know that it is the same? Because in the Eight Thousand Verse Prajnaparamita, there are more or less examples in the versions of "constant goer," "ascetic practice," "rosary holder," and "group," and some, such as the White Umbrella, also have more or less in this way, so it is not certain that it was added by the Tibetans. It should be known that this difference in translation arises from the Chinese versions. The reason why there are more or less Chinese versions is that such a situation exists within the sound, and what is manifested is the difference between what is accomplished and extracted through sound and what is not extracted. Secondly, there are four points regarding the meaning of the text: the way the fruition body appears, the way of performing activities from it, the way of liberating beings from it, and the way of appearing wondrous signs. Firstly, the Dharmakaya is the nature of all bodies, free from all extremes of elaboration, so it manifests enlightenment in the nature of space. Therefore, the ultimate attainment of the great bliss of the nature of the Dharmadhatu body, although not moving from the realm of Dharmata Suchness, is the basis for the appearance of other bodies. From its state, the Rupakaya, which is completely liberated from the two obscurations along with their habitual tendencies, adorned with the complete marks and signs, is the Sambhogakaya. Emanating from its compassion, the bodies that appear in accordance with the thoughts of sentient beings in order to tame the minds of individual beings, such as the Chakravartin, prostitute, Shravaka, Pratyekabuddha, and inanimate objects, are shown in various forms.
Chinese
以具有自性的离戏之状态，从法界中不移动。如是不动的同时，在众生面前显现各种各样的化身，此时，国王和婆罗门等，以及寂静和忿怒等各种不同的身相，都显现为与各自所化众生的根器相似。虽然法身从真如的法界中没有移动，但由于众生各自的业力和往昔的因缘，对地上者显现自性化身，对某些众生显现调伏众生的化身，对某些众生显现不净化身，对某些众生显现各种各样的化身等等。譬如，镜面上没有移动任何东西，却显现出各种影像；水器中没有移动天空的月亮，却显现出水中月。如《华严经》中所说：“月亮不从虚空中移动，却显现在水器中一样。真如不移动，化身无数不可思议。有的地方佛陀很少，有的地方佛陀很多且广大，有的地方则显示诸刹土空无。”就像这样。第二，分四部分。对于六道凡夫的显现方式是，在密严刹土中，三身无离无合地成佛之时，对天等六道凡夫众生，为了消除他们相续中的罪恶，显现为帝释天等能仁，从而宣说清净天人二障等法。对于声闻的显现方式是，显现为沙门的形象，从而将所调伏的声闻种姓众生安置于证悟四谛之义。在《幻化网续》中说：“对于那些应以声闻调伏的众生，则以声闻的形象安住并宣说佛法。”对于缘觉的显现方式是，以缘觉的形象调伏，对于缘觉乘的众生，以如犀牛角的形象，用暗示的方式宣说缘起的佛法。在《幻化网续》中说：“对于那些应以缘觉的形象调伏的众生，则以缘觉的形象安住，并以暗示的方式如实宣说具有缘起之法的佛法。”
English
With the nature of being free from elaboration, it does not move from the realm of Dharma. While remaining unmoved, various forms of emanation bodies appear to beings. At that time, various different forms such as kings and Brahmins, as well as peaceful and wrathful deities, appear similar to the individual dispositions of the beings to be tamed. Although the Dharmakaya does not move from the realm of Suchness, due to the individual fortune of beings and the power of past karma, it manifests as the self-nature emanation for those on the ground, the emanation that tames beings for some beings, the impure emanation for some, and various emanation bodies for others. For example, although nothing is transferred to the surface of a mirror, its image appears; although the moon in the sky is not transferred to a water container, the moon in the water appears. As it is said in the Avatamsaka Sutra: 'Although the moon does not move from the sphere, it appears in the vessel of water. Likewise, without moving from Suchness, billions of emanations are inconceivable. In some places, there are few Buddhas, in some places, there are many and vast, and in some places, the fields are shown to be empty.' Like that. The second has four parts. The way it appears to ordinary beings of the six realms is that when the three bodies become Buddhas in the Dense Array realm without separation or union, to all the ordinary beings of the six realms, such as gods, it manifests as Shakras and other sages who eliminate the sins of their lineage, and teaches the Dharma to purify the obscurations of gods and humans. The way it appears to the Shravakas is that it appears as the form of a renunciate, and thus places the beings of the Shravaka lineage to be tamed in the realization of the meaning of the Four Noble Truths. In the Sutra Requested by the King of Magical Emanations, it says: 'To those who are to be tamed by the Shravakas, he abides in the form of a Shravaka and teaches the Dharma.' The way it appears to the Pratyekabuddhas is that it tames with the form of a Pratyekabuddha, and for the vehicles of the Pratyekabuddhas, it teaches the Dharma of dependent origination with the manner of a rhinoceros horn. In the same sutra, it says: 'To those who are to be tamed by the form of a Pratyekabuddha, he abides in the form of a Pratyekabuddha and truly teaches the Dharma endowed with dependent origination by means of symbols.'