Chinese
是否接受，以及导师的意图和差别是否存在这两方面的原因，导致并非与秘密主为一体。那么如何呢？第二，自己回答：追随大神仙的教言，在所有经续中，此论题我仅听闻过是不成立的。因为所有你都没见过，因为被母曜空行所控制，没有人听闻和讲述，而且也没有翻译成藏文，即使翻译了，所有你也都没听过和见过。因此，名言上因为没有成立宗法而受到反驳。就真实意义而言，像霞巴瓦一样，从听闻者眷属和讲述者导师的角度来说，讲述是令人愉悦的。此外，导师觉摩说：这是译师的翻译种类，因为这两者都与汉语音“诶旺玛”相符。第二，详细阐述论题分为三部分。第一，导师的圆满：比玛拉认为导师具有四种自性，而斯盖巴认为具有七种自性。第一种是从“如来”到“薄伽梵”之间，是大菩提的自性。 “大享用”是诸法嬉戏的享用。“十方”到“金刚自性”之间是十方时处善逝之主。“无余非余”到“自性”之间是与一切法无别的自性。第二种，如七种自性： “如来”是指在基础如是性上达到究竟。 “正等觉”是指功德无需寻求自然成就。 “佛”是指远离障碍的智慧无边无际地扩展。 “薄伽梵”是指虽然拥有四魔的果实，却无法指示这就是自己的本性。 “大享用”是指虽然一切都体验其味道，却无法观察和执着。 “十方”到“金刚自性”之间是指大自性无别。 “无余非余”到“自性”之间是指三时无离合的自性。这两者的意义一致，如经文所述。这里有些人认为方向
English
Whether to accept or not, and whether there are differences in the teacher's intention, are the reasons why it does not become one with the Secret Lord. So how is it? Second, answering oneself: Following the words of the great deity, it is not established that I have only heard this topic in all the sutras and tantras. Because you have not seen everything, because it is controlled by the Matrika Dakinis, and there is no hearing or teaching for people, and also it has not been translated into Tibetan, and even if it has been translated, you have not heard or seen everything. Therefore, in terms of terminology, it is refuted because the sign is not established. In terms of the real meaning, like Chapaawa, it is considered pleasant to speak from the perspective of the audience and the teacher who teaches. Furthermore, the teacher Jowo said: This is a type of translator's translation, because both of them correspond to the Chinese sound "Ei Wang Ma". Second, elaborating on the topic is divided into three parts. First, the perfection of the teacher: Vimala considers the teacher to have four natures, while Sgegpa considers it to have seven natures. The first is from "Tathagata" to "Bhagavan", which is the nature of great Bodhi. "Great Enjoyment" is the enjoyment of the play of all dharmas. From "Ten Directions" to "Vajra Nature" is the lord of the Sugatas of the ten directions and times. From "Without Remainder, Not Remaining" to "Nature" is called the nature that is inseparable from all dharmas. The second, like the seven natures: "Tathagata" refers to reaching the ultimate in the basic Suchness. "Perfectly Complete" refers to the spontaneous accomplishment of qualities without seeking. "Buddha" refers to the wisdom that is free from obscurations and expands without beginning or end. "Bhagavan" refers to possessing the fruits of the four maras, yet one cannot indicate that this is one's own nature. "Great Enjoyment" refers to experiencing the taste of everything, yet one cannot observe and cling to it. From "Ten Directions" to "Vajra Nature" refers to the great nature being inseparable. From "Without Remainder, Not Remaining" to "Nature" refers to the nature of the three times being without separation or union. The meaning of both of these is the same, as stated in the text. Here, some consider the directions
Chinese
在关于“十方四时如来”的章节中，由于基础和道的两种过失已经耗尽，因此原因已经用尽，并且果实在不同的田野中旋转，这是过去的他者。由于两种过失已经耗尽，因此原因的工作已经完成，并且果实正在旋转，这是现在的他者。基础的过失烦恼障已经耗尽，并且果实的所知障已经耗尽，由于原因和条件的聚集，没有依赖于产生果实的是未来的他者，这就像菩萨一样。虽然使两种过失耗尽的原因自证和道的两种条件是固有的，但依赖于自因和教导的聚集是未来的他者，即所有应被调伏者。据说，一般来说，四时他者的分类可能是这样的，但在这里是不合理的。因为，这本身说：“所有如来的身、语、意都是金刚的自性。”我认为这是不可分割的导师，而那些是不同的传承。第二，导师的本质是：在这种情况下，也要避免拉特纳·巴斯塔·乔尔的解释的错误，并且应该从下面的文本中提取传承混乱的自性。这方面的词义集合是三身的自性，方便和智慧二者不二，并且具有六种智慧，成就三种解脱。也就是说，首先，从三身来说，是法身的自性，所谓的身，是作为巨大果实的无余功德的基础。那是法身，它没有前后之分，并且是所有身的遍及者。因为法身是唯一的遍及者。因此，由于它存在于无分别的状态，所以它在所有应被调伏者存在的方向和位置上都清晰可见。如《狮子力圆满》中所说：“普贤王如来的面容在十方显现。普见普贤的身没有前后。以眼睛完全看到充满十方的景象。”简而言之，就像应被调伏者在东方人的面前只看到东方一样，它在所有方向上都清晰可见，并且不会阻碍两种色身的功德。因此，作为报身的自性，即相好，是指报身的身相好是确定的。这有三种：共同的，和
English
In the section on "The Tathagatas of the Ten Directions and Four Times," because the two faults of the ground and the path have been exhausted, the cause has been used up, and the fruit revolves in different fields, this is the past Other. Because the two faults have been exhausted, the work of the cause has been done, and the fruit is revolving, this is the present Other. The fault of the ground, the afflictive obscuration, has been exhausted, and the obscuration of knowledge of the fruit has been exhausted, and because the causes and conditions have gathered, that which does not depend on producing the fruit is the future Other, which is like a Bodhisattva. Although the cause of exhausting the two faults, self-awareness, and the two conditions of the path are inherent, that which depends on the gathering of self-cause and instruction is the future Other, which is all those to be tamed. It is said that, in general, the classification of the Other of the Four Times may be like that, but here it is not reasonable. Because, this itself says, "The body, speech, and mind of all the Tathagatas are the nature of Vajra." I think this is an indivisible teacher, and those are different lineages. Second, the essence of the teacher is: In this case, too, avoid the fault of Ratna Baster Chol's explanation, and the nature of the confused lineage should be extracted from the text below. The collection of verbal meanings for this is the nature of the three bodies, the inseparability of skillful means and wisdom, and possessing six wisdoms, achieving the three liberations. That is, first, from the three bodies, it is the nature of the Dharmakaya, the so-called body, which is the basis of all the qualities of the great fruit. That is the Dharmakaya, which has no front or back, and is the pervader of all bodies. Because the Dharmakaya is the one pervader. Therefore, because it exists in an undifferentiated state, it is clearly visible in all directions and locations where those to be tamed exist. As it says in "Lion's Strength Perfection": "The face of Samantabhadra is clear in the ten directions. The body of All-Seeing Samantabhadra has no front or back. With eyes, he completely sees the scene filling the ten directions." In short, just as those to be tamed see only the east in front of the easterner, it is clear in all directions and does not hinder the qualities of the two form bodies. Therefore, as the nature of the Sambhogakaya, the marks and signs, it means that the body marks and signs of the Sambhogakaya are definite. There are three of these: common, and
Chinese
非共同的以及，秘密的相和好相。也就是，那些相的类别是三十二种，好相是八十种。如是说：相是三十二种，好相八十种的自性。因为这样说了。其中，共同的相是：手足有轮相和龟足，手和足的指间有网相连等等。八十种好相是：佛的指甲是铜色，颜色润泽高显，手指都是，圆满丰盈，脉络丰满纤细等等。这些是共同的相好，因为化身也有，转轮王等也有相似之处，所以这样想。非共同的相好是，具有十六位勇识和十六位明妃的眷属，相有三十二种。勇识们每一位都具有五个头饰，这就是八十种好相。如大经中说：因为用相的花朵来庄严，用好相的果实来装饰，所以被佛子众围绕。那么明妃没有头饰吗？不是没有，而是被算在超过相好之数的范畴内，或者因为是方便的索套，是明妃法界的一部分，所以不计数，因此说不计入好相。这些只有在报身才有，所以是非共同的。秘密的相好是，指上师父母的空密处，上师父母二者有十六种喜乐，这就是三十二相。上师的每一种喜乐都具有五种智慧，这就是八十种好相。那么明妃的那些喜乐不具有五种智慧吗？不是的，和上面一样陈述。所谓具有，是指那些相好如何庄严身体呢？就像共同的身体塑像上画了相好的图案一样。非共同的是，身体上戒指的美丽就像用显微镜看到的美丽一样。根本本尊用相来庄严，相的本尊用好相的本尊来庄严。或者像世间的主眷一样，上师被勇识和明妃的众
English
And the uncommon, and the secret marks and exemplifications. That is, the categories of those marks are thirty-two and the exemplifications are eighty. As it is said: Marks are thirty-two, This is the nature of eighty exemplifications. Because it is said. Moreover, the common marks are: The marks of wheels on the hands and feet and turtle feet, The fingers and toes are connected by webs, and so on. The eighty good exemplifications are: The Buddha's nails are copper-colored, The color is smooth and high, and the fingers are all, Round, full, veins full and thin, and so on. These are common marks and exemplifications, because they are also present in the manifested body, and there may be similarities in wheel-turning kings, etc., so I think. The uncommon marks and exemplifications are also the thirty-two marks possessed by the retinue of sixteen heroes and sixteen heroines. Each of the heroes also has five head ornaments, which are the eighty exemplifications. As it is said in the great sutra: Because it is adorned with the flowers of marks and decorated with the fruits of exemplifications, it is surrounded by the assembly of sons. So, do the heroines not have head ornaments? It is not that they do not have them, but they are counted as being beyond the count of marks and exemplifications, or because they are the lasso of means, they are part of the realm of the heroine, so they are not counted, therefore it is said that they are not counted as exemplifications. These are uncommon because they are only present in the enjoyment body. The secret marks and exemplifications are considered to be the secret space of the father and mother teacher, the sixteen joys of the father and mother are the thirty-two marks. Each of the father's joys has five wisdoms, which are the eighty exemplifications. So, do the heroine's joys not have five wisdoms? No, it is stated the same as above. Having means, how do those marks and exemplifications adorn the body? It is like drawing the patterns of marks and exemplifications on a common body statue. The uncommon is like the beauty of a ring on the body's fingers is like the beauty seen through a microscope. The root deity is adorned with marks, and the deity of marks is adorned with the deity of exemplifications. Or, like the lord and retinue in the world, the teacher is the assembly of heroes and heroines.
Chinese
相互围绕能生起各自的美丽。三者全部圆满，例如即使在小镜子里也能容纳天地山岩的巨大影像一样，一个身体也能显现众多妙相和好。如上师所说：千佛的坛城，胜敌和降伏二者的手印，如山雾芝麻粒般，以妙相庄严。如同此处的第六点所说：相好全部圆满。化身自性是指在所有不可思议之处，身体、语言、意念都显现种种形象。寂静和忿怒等等是不可思议的身，八万四千法门等等是不可思议的语，智慧的智慧和神通等等是不可思议的意。方便和智慧无二无别，方便和智慧的双足，右足象征方便，左足象征智慧。或者，方便代表父亲，智慧代表母亲。平等代表父亲，苦行代表母亲的跏趺坐，二者都以金刚跏趺坐姿安住，象征无有分别。此处有人认为，身体、语言、意念种种形象与方便和智慧的双足相违背，因为种种形象的身体只有双足。并非如此，种种形象的那些身体，每一个都具有双足。同样，也应理解为具有三头和六臂。具有六种智慧，是指为了象征五种智慧、自生智慧和第六种智慧，而有六臂。也就是说，手象征智慧安住于自身，手印象征证悟真实意义。例如，智慧宝手印具有光芒，如《广大释》第二十二品所说：金刚、法轮、宝剑，珍宝、莲花、铃铛放光芒。因此，它们都持有闪耀的光芒。通达三种解脱是指身体、语言、意念显现为三种解脱，这也是因为无尽的庄严轮是不可思议的。作为其象征，具有三头。哪三种呢？身体圆满是为了象征空性。
English
Mutual circumambulation generates beauty for each other. When all three are completely perfect, it's like even a small mirror can contain the huge image of heaven, earth, mountains, and rocks. Similarly, a single body can manifest numerous excellent marks and signs. As the Lama said: The mandala of a thousand Buddhas, the mudras of both conquering enemies and subduing, like mountain mist and sesame seeds, adorned with excellent marks. Just as the sixth point here says: All marks and signs are completely perfect. The nature of the Nirmanakaya means that in all inconceivable places, body, speech, and mind appear in various forms. Peaceful and wrathful forms, etc., are inconceivable bodies, eighty-four thousand Dharma gates, etc., are inconceivable speech, and wisdom of knowledge and clairvoyance, etc., are inconceivable minds. Skillful means and wisdom are non-dual, the two feet of skillful means and wisdom, the right foot symbolizes skillful means and the left foot symbolizes wisdom. Alternatively, "skillful means" represents the father, and "wisdom" represents the mother. "Equality" represents the father, and "asceticism" represents the mother's lotus posture, both sitting in the vajra posture, symbolizing non-duality. Here, some argue that the various forms of body, speech, and mind contradict the two feet of skillful means and wisdom, because the various forms of the body only have two feet. This is not the case, each of those various forms of the body has two feet. Similarly, it should also be understood as having three heads and six arms. Having six wisdoms means that to symbolize the five wisdoms, self-born wisdom, and the sixth wisdom, there are six arms. That is, the hands symbolize wisdom abiding in itself, and the hand implements symbolize realizing the true meaning. For example, the wisdom jewel hand implement has radiance, as the twenty-second chapter of the "Extensive Commentary" says: Vajra, wheel, sword, jewel, lotus, bell radiate light. Therefore, they all hold shining light. Mastering the three liberations means that body, speech, and mind appear as the three liberations, which is also because the endless wheel of adornment is inconceivable. As a symbol of this, it has three heads. What are the three? The perfection of the body is to symbolize emptiness.