English
The term "body" (sku) refers to encompassing both samsara and nirvana. As it is said: "In the enjoyment of two things, not holding to sequence, possessing great power." Therefore, the second is the difference in the manner of conduct: the enjoyment body of the lower system engages with the profound, utterly pure nature of reality as its object, while the other system's view is that since everything is awareness, there is no object, and it engages as the great self-nature, thus there is a difference. The qualities of the emanation body are threefold: the difference of the field of those to be trained, the difference of the means of taming, and the difference of the result of accomplishing the purpose. First, the emanation body of the lower system tames only those trainees who are devoted to abandoning and purifying afflictions, and does not tame those who are devoted to transforming afflictions, and so on. The other system's view is that it tames all who are devoted to abandoning and purifying afflictions, as well as those who are not devoted to them but are devoted to transforming them, and so on. Alternatively, the trainees of the lower system's emanation body are the six classes of beings, while the trainees of the other system's emanation are transformed into the lower system's emanation body, and are also called superior. Second, the emanation body of the lower system tames with the means of abandoning and purifying, in a one-sided manner, while the other system's view is that the emanation body, on top of that, tames with superior means such as transforming and controlling, thus there is a superior difference. Finally, the emanation body of the lower system, by accomplishing the purpose, attains the ground of All-Pervading Light, while the emanation body here, by accomplishing the purpose, attains the ground of the Great Assembly of Letters and Wheels. As it is said, in the Lamp for the Wise: "Your eleven are all-pervading light, the abode of the great skillful means vehicle." And in the Net of Skillful Means: "Becoming one with the lotus, transcends the ground of All-Pervading Light." Thus it is said. These are the differences in the respective tenets of the two vehicles of cause and effect, but regarding the self-nature of the result, I think there are no such differences as above. If those differences existed, then any one of them would not be a result, because it is contradictory to being a result. If it is not established that it is so, then it is contradictory, because the essence is conditioned and unconditioned, and the characteristics are existence and non-existence of arising and ceasing, and blessings appearing as two form bodies and not appearing, and so on, these are directly contradictory. Therefore, the difference
Chinese
应当知晓，这些图示是两种乘的观点差异。总摄章节有三：叙述历史是集结者连接上下文。实际总摄有三：基位自性之坛城，道增上等持之坛城，果究竟圆满身之坛城。第一，在“所缘”中，从“之后，一切彼等之自性”到“四方智慧”共有两句。其总摄方式是：本来安住之法性，是所知之遍行，即是所缘之境。在“能缘”中，“大圆满证悟之瑜伽士”有一句。方式是：所缘之法性，是可被证悟之心，但它不是执持边见的，而是由证悟本体意义之大圆满者所缘。在“无所缘”等中，“行于普生大坛城”有一句。这是说，上述之心对于彼境，不缘有无等任何边，此证悟深不可测，故为甚深；因心识无法测度，故为广大，此乃所知之实相。第二义，在“智慧自明”等中，从“四辐之轮”到“坛城无量任运成”之间有八个偈颂。这是说，显现彼之智慧，是胜于自明之力的等持坛城，显现为所依宫殿和能依本尊等各种庄严，其伟大功德无法用言语表达。第三义，在“平等”等中，“身之大手印最胜”有一句。这是说，如是证悟一切法平等性，将涅槃执为异体则是不平等，轮回诸法皆被自性坛城所遍及。又，由于所遍及之二者事物皆无真实自性，故遍及者与坛城遍及之方式，并非如墙壁与图画般为所依与能依，而是如黄金与黄色般以本体性遍及之义，称为法界。从“本来普明”等
English
It should be known that these diagrams are the differences in the views of the two vehicles. There are three sections in the summary chapter: Narrating the history is the compiler connecting the context. There are three actual summaries: the mandala of the basis of self-nature, the mandala of the path of higher samadhi, and the mandala of the fruit of ultimate accomplishment of the body. First, in "object of focus," from "then, the nature of all those" to "four wisdom directions" there are two sentences. The way to summarize it is: the nature of reality that has always existed, the pervasive aspect of what is to be known, is the object to be focused on. In "focusing subject," "the yogi who realizes Dzogchen" has one sentence. The way is: the nature of reality that is the object of focus is the mind that can realize it, but it is not one that holds onto extreme views, but is focused on by someone who realizes the great perfection of the essence of reality. In "non-focusing" and so on, "acting in the great mandala of all arising" has one sentence. This means that the mind above does not focus on any extreme, such as existence or non-existence, in that object, and this realization is immeasurable, so it is profound; because it is inconceivable by the mind, it is vast, and that is the reality of what is to be known. The second meaning, in "wisdom self-awareness" and so on, from "wheel with four spokes" to "mandala spontaneously accomplished immeasurable" there are eight shlokas. This means that the wisdom that manifests it is the samadhi mandala that surpasses the power of self-awareness, appearing in various arrangements of the supporting palace and the supported deities, and the great qualities of it cannot be expressed in words. The third meaning, in "equal" and so on, "the great supreme mudra of the body" has one sentence. This means that, as such, realizing the equality of all phenomena, holding nirvana as different is unequal, and all phenomena of samsara are pervaded by the self-nature mandala. Also, since the two objects that are pervaded do not have a true nature, the way the pervader and the mandala pervade is not like a wall and a painting, which are the support and the supported, but like gold and yellow, the meaning of pervading by essence is called the Dharmadhatu. From "primordially all clear" and so on
Chinese
总之，当显现如此本来安住的法性时，由于诸法自性显现为五身，因此在自性果圆满的坛城中，对所化众生的根器进行种种开示。这其中有三个要点：以“如是法界”等十一句，开示自证智慧自然成就为五身的体性；从“奥明无上”到“无上菩提真实证得”这十二句，阐述了因的乘之宗义；从“相好”到“不可思议殊胜”这五句，阐述了果的乘之宗义，因为五身成办利他事业，所以分别阐述了乘的宗义；“法身无量不可说”这三句是因的乘之果；从“无生无死”到“五身一切圆满”这七句是此乘之果，即分别阐述了以这些乘的宗义所成就的果。如此开示的譬喻是：“譬如明镜水中月”到“次第而现”这六句。这些也都是对所化众生显现而作的开示，实际上从本智的显现中没有任何开示。对此，以“吙”表示欢喜之义。在此总结之际，应如此观察：此续的第一品、第三品、第四品和第六品中，每一品都有总结，而其他品中没有，这是为什么呢？回答是，有些人说，一般来说，续的自性安住于基、道、果三者之中。第一品是总结了开端，称为将开端总结为法性。第三品和第四品是总结了道，第三品中，“所有世间迷惑之法”是通过观察的根据和理证来确定的，这是智慧解脱之道。第四品中，因为直接宣说了方便和智慧这两种道，所以是总结了道的体性。第六品中，“身之大印最殊胜”等，因为宣说了此续的果位五身和因的乘之果位三身，所以说是总结了果是合理的。那么，为什么其他的品中没有总结呢？因为在那些品中，主要宣说了所诠释的基、道、果三者
English
In short, when the Dharmata that has been abiding from the very beginning is manifested, since the nature of all Dharmas appears as the five Kayas, various elaborations are made to the disciples in the mandala of the ultimate fruition of self-nature. There are three points to this: The eleven lines beginning with "Thusness from the sphere" elaborate on the five Kayas, as self-awareness is spontaneously accomplished as fruition. The twelve lines from "Ogmin Supreme" to "Supreme Enlightenment is truly attained" explain the tenets of the vehicle of the cause. The five lines from "Marks and signs" to "Inconceivable supreme" explain the tenets of the vehicle of the result, because the five Kayas accomplish the benefit of others, so the tenets of the vehicles are elaborated separately. The three lines "Dharmakaya immeasurable, inexpressible" are the result of the vehicle of the cause. The seven lines from "No birth, no death" to "All five Kayas are complete" are the result of this vehicle, that is, the results accomplished by these tenets of the vehicles are elaborated separately. The example of such elaboration is the six lines from "Like a mirror, water, moon" to "In due order." These are also elaborations made to the appearances of the disciples, but in reality, there is no elaboration from the appearance of innate wisdom. To this, "Ho" signifies joy. At this time of summarizing, one should examine it in this way: In the first, third, fourth, and sixth chapters of this Tantra, there is a summary of each chapter, but why is there none in the others? The answer is that some say that generally, the nature of the Tantra abides in the three: ground, path, and fruition. The first chapter summarizes the introduction, which is called summarizing the introduction into Dharmata. The third and fourth chapters summarize the path. In the third chapter, "All worldly deluded phenomena" are determined by the basis of examination and reasoning, which is the path of liberation through wisdom. In the fourth chapter, because the two paths of means and wisdom are directly taught, it is a summary of the nature of the path. In the sixth chapter, "The great supreme mudra of the body," etc., because the five Kayas, which are the fruition of this Tantra, and the three Kayas, which are the fruition of the vehicle of the cause, are taught, it is reasonable to say that it is a summary of the fruition. So, why is there no summary in the other chapters? Because in those chapters, the three, ground, path, and fruition, which are to be expressed, are mainly taught.
Chinese
五种智慧，以及无明等四者，为了救护于法界，说为欢喜母，这是它的意义。如果以第一法的角度来看勇父勇母，共同的法是三层法座，以及半跏趺坐或下降的姿势，父尊们和合，母尊们也和合，左手的印契或法器，身语意功德事业五部的本尊，以及装饰品都是共同的。特殊的法是，ka和ca等种子字，珍宝苗芽等意法器，ཀྵི་ཧི་རཱ་ཛ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等生起咒，东南的肋纹等居住处，白色等身色，法器，部主的首饰，心间的智慧勇识，以及部族和名称各不相同，生起具有这些法的本尊。其中，内在的勇识是，ཀྵི་ཧི་རཱ་ཛ་ཡ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等如上生起。内在的勇母则以ཧཱུཾ་ལ་སྱེ་ས་མ་ཡ་སྟྭཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等生起。这些勇母以第二法的角度来看，在那里面说：以事业的安乐而娇媚，是贪欲誓言之时。再次以回答来连接，说是两者欢喜的殊胜。哈和斯的安乐之声，是我获得了贪欲。极其摇动的安乐，称为普遍摇动的风。就是这样。外在的勇识以མི་དྷ་ར་ནི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等如上生起，外在的勇母以ཛཿདྷཱུ་པེ་པྲ་བེ་ཤ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等生起。那是从第二法的角度来说，在那里面说：称为二者混合执持，那是从分开之中产生的。花朵聚集的自性，说是融入于主尊的脸中。从极其约束的次第中产生，显明的智慧大乐。普遍显明之语和安乐之声，要知道在无二的意中。就像这样。门神勇父勇母是ཧཱུཾ་ཡ་མཱནྟ་ཀྲིཏ་ཕཊ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等父尊们，以及བཛྲ་དྷ་ར་མ་ཧཱ་ཀྲོ་ཏི་ཤྭ་རི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等母尊们。对于他们来说，座是金刚岩石之上的日轮，手印是压制之法，姿势是丢弃之法，后背的蛇串等装饰品，以及火焰山是共同的法。种子字、意、法器、生起咒、身色