Chinese
总的来说，从“如来”一词来说，“如”是“如是”，“来”是“去”或“来”或“知”或“说”。过去的诸佛以何种菩提之行的方式而去，也以同样的方式遵循道路而去和来。如实地了知和宣说如是性，以及欲妙的显现如何显现，也以同样的方式通过方便之行而去。众生以四种方式出生，从这些出生的方式中，为了与他们的想法相符，如从胎中出生一样而去等等。虽然有这样的解释，但在这里，法性，即如是性的意义，远离了遮蔽的执着而成熟，并且由于其自性显现，所以被称为“去”。如金刚经中说：“于如是性中而去，说是从各种执着中解脱。”以及《后分经》中说：“因为于如是性中而去，所以显说如来。”如是宣说。第二，不需寻求功德而自然成就的自性，由“正等觉”一词来表示。由于自生智慧中没有需要断除的东西，所以不会错谬。由于不变异不欺骗，所以是“正等”。并且由于法性的虚空中，果位的身和智慧的功德圆满地自显，所以是无须断除和获得的意义，因此这样宣说。第三，智慧远离边和中央的自性，由“佛”一词来表示。其意义是：因为无垢智慧是无边无际扩展的自性。从“佛陀”一词来说，具有如从睡眠中醒来般觉醒，以及如莲花开放般开展的两种意义。如《皈依七十颂》中说：“从无明睡眠中醒来，并且对于所知境也开展智慧。”因此这样宣说。在这里，虽然不相违背且与心髓无别，但以如实显现意义的力量，是无须断除和获得的究竟功德。如《支分》中说：“无明即是智慧明，烦恼痛苦菩提胜。”因此这样宣说。第四，虽然在果位上拥有自在，但却是无法指示其自性的自性，由“薄伽梵”来表示。由于连微细的遮蔽部分也不存在，所以战胜了四魔，并且虽然在伟大的功德果位上拥有自在，但却无法指示这就是自己的自性，
English
Generally, from the word "Tathāgata," "Tathā" means "thusness," and "gata" means "gone," "come," "knowing," or "spoken." The Buddhas of the past went through the path of enlightenment in such a way that they went and came in accordance with the path. They knew and spoke of suchness as it is, and they went through the practice of skillful means in accordance with how the appearance of desirable qualities appears. Sentient beings are born in four ways, and from those ways of birth, in accordance with their thoughts, they go in the same way as being born from the womb, and so on. Although there are such explanations, here, the meaning of the nature of reality, suchness, matures by being free from the clinging that obscures it, and because its essence manifests, it is called "gone." As the Vajra says, "Also gone into suchness, it is said to be liberated from various clingings." And as the Later Tantra says, "Because he has gone into suchness, he is manifestly called the Tathāgata." Thus it is said. Second, the nature of spontaneously accomplishing without seeking qualities is indicated by the term "perfectly complete." Because there is nothing to be abandoned in self-arisen wisdom, it is not mistaken. Because it is unchanging and not deceiving, it is "perfectly complete." And because in the space of that nature of reality, the qualities of the result, body and wisdom, appear completely self-manifest, it is said to be the meaning of having nothing to abandon or attain. Third, the nature of wisdom being free from extremes and center is indicated by the term "Buddha." Its meaning is: because uncontaminated wisdom is the nature of being boundless and vast. From the word "Buddha," it has both the meaning of awakening as if awakened from sleep, and the meaning of expanding as if a lotus flower is opening. As the Seventy Verses on Refuge say, "Because of awakening from the sleep of ignorance, and also because of expanding wisdom towards the knowable." Therefore, it is said. Here, although there is no contradiction and it is inseparable from the essence, by the power of manifesting the meaning as it is, it is the ultimate quality of having nothing to abandon or attain. As the Limb says, "Ignorance itself is clear wisdom, afflictions and suffering are supreme enlightenment." Therefore, it is said. Fourth, although possessing mastery over the result, it is the nature of being unable to indicate its essence, which is indicated by the term "Bhagavan." Because not even the slightest part of obscuration remains, he conquers the four māras, and although possessing mastery over the result of great qualities, he cannot indicate that this is his own essence.
Chinese
因为是无法指示的自性，所以才那样说。金刚次第中说：摧伏四魔等智慧的傲慢，五身等功德无法言说，自己的体性无法指示，这样说。摧伏四魔的方式是：不舍弃五烦恼，而是以五智慧的体性完全清净，所以摧伏烦恼魔。因为清净，所以五蕴也以五部的体性成佛，所以摧伏蕴魔。那时，从清净的天神和不清净的分别念的束缚中解脱，所以不能被欲界天神的障碍所阻碍，摧伏天子魔。心性从生死中解脱，所以也摧伏死主魔，如经中所说：烦恼自性完全清净，五蕴自性显现成佛，自身是天神的坛城，处于无生死的永恒之地。这样说。第五，虽然显现平等性，但与行境分离的自性，由“大受用”来表示。虽然显现轮回涅槃平等性的意义，但因为从对轮回涅槃的一切法执着为所用和能用的执着中解脱而受用，所以称为与行境分离的自性。第六，从一和多中解脱的自性，由“十方四时的所有如来身语意金刚的自性”来表示。从作为十方和四时所包含的一切如来的伟大功德的所依方面来说，是五身；从传达法的方式来说，是五语；从不动的方面来说，是五意；从所需所欲产生的方面来说，是五功德；从成办他利的角度来说，是五事业，显现为二十五果法，所以远离一的自性。这二十五个果法融入自生智慧中，五部也融入第六部中，所以因为远离多的缘故，是不可思议的处所。第七，过去现在未来三时无聚散的自性，由“所有无余、非余、无余者，以及所有非个别、无差别、无分别的自性”来表示。第六部胜者普贤王如来，与包含三界和三时的一切轮回法既非个别
English
Because it is an un-indicatable nature, it is said that way. In the Vajra Sequence, it says: "Subduing the pride of wisdom, such as the four maras, the qualities such as the five bodies are beyond expression, one's own nature cannot be indicated," it says. The way to subdue the four maras is: without abandoning the five afflictions, but being completely purified as the nature of the five wisdoms, therefore subduing the affliction mara. Because of purification, the five aggregates also become enlightened as the nature of the five families, therefore subduing the aggregate mara. At that time, being liberated from the bonds of pure deities and impure conceptualizations, therefore not being obstructed by the obstacles of the desire realm deities, subduing the son of the gods mara. The nature of mind being liberated from birth and death, therefore also subduing the lord of death mara, as it is said in the scriptures: "The nature of afflictions is completely purified, the nature of the five aggregates manifests as enlightenment, oneself is the mandala of the deities, abiding in the eternal place of no birth and death." it says. Fifth, although manifesting equality, the nature that is separate from the field of activity is indicated by "great enjoyment." Although manifesting the meaning of the equality of samsara and nirvana, because it is enjoyed by being liberated from the attachment of grasping all phenomena of samsara and nirvana as what is used and what is using, it is called the nature that is separate from the field of activity. Sixth, the nature that is liberated from one and many is indicated by "the vajra nature of the body, speech, and mind of all the Tathagatas of the ten directions and four times." From the aspect of being the basis of the great qualities of all the Tathagatas contained in the ten directions and four times, they are the five bodies; from the aspect of transmitting the Dharma, they are the five speeches; from the aspect of being immovable, they are the five minds; from the aspect of the arising of needs and desires, they are the five qualities; from the aspect of accomplishing the benefit of others, they are the five activities, appearing as twenty-five result Dharmas, therefore being separated from the nature of one. These twenty-five result Dharmas are integrated into self-arisen wisdom, and the five families are also integrated into the sixth family, so because of being separated from many, it is an inconceivable place. Seventh, the nature of the three times of past, present, and future without gathering and dispersing is indicated by "all that is without remainder, non-remainder, without remainder, and all that is non-individual, non-different, non-separate nature." The sixth family victor, Samantabhadra, is neither individual from all the samsaric phenomena contained in the three realms and three times.
Chinese
是故安住于无异，于世俗中，识乃幻化之显现，故非各别；于胜义中，心性不生，故无异。亦超离二谛之言诠，故为无别之自性。如《广大经》云：“若于各别自性得决定，则以真正道亦无能为；若自性本无，则无烦恼断除与菩提成就。”如是等语，能为妨害故。如是所说之七者，乃如抛掷骰子般，安立于合理之方面。然班智达 毗玛拉 曾将清净与圆满二者分立，而说为八种。如根本续云：“具八种导师之自性，即为自性造者普贤王。”又于《小释》中云：“乃菩提胜义之体性，诸法受用为嬉乐，方时善逝之主宰，与一切法无有别。”虽曾宣说四种导师之自性，然于此处应如前所说而受持。二是宣说导师之体性，从“无有身前与身后，于一切处”等，至“具身语意不可思议之三处”之间，皆已阐释。先前所说之自性，于所化众生前，显现身语意之种种相状，此转变之部分，即称为体性。其中，导师为三身之自性之义，方便与智慧无二之义，具六种智慧之义，具三种解脱之义等四者。初者，亦有为法身之自性之义之征相，即以“无有身前与身后，于一切处，面容坦然开显”等句而阐释。于如来之自显现中，身前与身后皆不成立，且于所化众生之显现中，亦无有偏颇，故于一切处，面容坦然开显，且色身之功德亦不间断，故彼与彼皆为智慧之身。如是亦于《狮子根本圆满经》中云：“普贤王如来之面容，于十方开显；普观普贤之身，无有前后；于充满十方之处，以眼悉皆观视。”故也。二是为报身之自性之义之征相，即以“具足妙相与随好”等句而阐释。其中
English
Therefore, it abides in non-difference. In the relative truth, awareness is an illusion-like appearance, so it is not separate. In the ultimate truth, the nature of mind is unborn, so it is not different. It also transcends the expressions of the two truths, so it is of an indivisible nature. As the Extensive Text says: "If one ascertains individual natures, the true path cannot remedy it. If the essence is not there from the beginning, there is no abandoning of afflictions and no accomplishment of enlightenment." It is said that such statements are harmful. The sevenfold explanation is arranged in a reasonable way, like throwing dice. However, the teacher Vimala separated the pure and the complete, and explained them as eight. As the Root Tantra says: "It possesses the eight natures of the teacher, the self-maker, Samantabhadra." Also, in the Small Commentary, it says: "It is the essence of supreme enlightenment, enjoying the play of all phenomena, the lord of the Sugatas of all directions and times, and inseparable from all dharmas." Although the four natures of the teacher have been explained, here they should be understood as mentioned above. Secondly, the explanation of the essence of the teacher is from "without front or back, everywhere" to "possessing the three inconceivable aspects of body, speech, and mind." The previously mentioned nature is said to be the essence in the aspect of transformation that appears to sentient beings as various signs of body, speech, and mind. In this, there are four signs: that the teacher is the nature of the three kayas, that method and wisdom are inseparable, that it possesses the six wisdoms, and that it possesses the three liberations. The first also has the sign of being the nature of the Dharmakaya, which is shown by "without front or back, the face is clearly and openly visible everywhere." In the self-appearance of the Sugata, front and back are not established, and in the appearance to sentient beings, there is no partiality, so the face is clearly and openly visible everywhere, and the qualities of the Rupakaya are uninterrupted, so this and that are the wisdom body. As it is also said in the Lion's Root Completion: "The face of Samantabhadra is clear in the ten directions. The body of the all-seeing Samantabhadra has no front or back. He sees with his eyes in all directions." Therefore. Secondly, the sign of being the nature of the Sambhogakaya is shown by "possessing marks and signs." In that also
Chinese
以“身语意以各种方式普遍显现”来表示。 这是一切化身的源泉，因此，行为的显现是不可思议且无限的自显现。如《华严经》云：一毛端处，有不可思议之刹土，种种形状各异，然彼等不相混杂。又如《秘密不可思议经》中云：寂静慧，虚空有多广，如来之身亦如是遍布。等等广说。二是方便与智慧无二的意义的象征：以方便与智慧的双足平等交盘而坐来表示。方便是大悲，智慧是空性的智慧，双足象征着父母双尊，不是像父母双尊那样站立，而是父亲以金刚跏趺坐，母亲以禁行跏趺坐平等安住。如塔洛的译文中也说：方便与智慧的双足平等地以跏趺坐束缚，平等地进入并安住。因此而说。三是具备六种智慧的意义的象征：以六种智慧之手持有智慧宝之手印来表示。六手象征着五种自生智慧和具备六种智慧，六手印象征着以此利益众生。五部象征五种智慧的金刚等五种，以及作为法界手印的铃，共六种。如《幻化嬉戏大论》云：以六种智慧之自性，以珍宝手印而著称，金刚、法轮、珍宝，铃、莲花、宝剑闪耀。四是证悟三种解脱的意义的象征：以具备不可思议的身语意三头来表示。身是空性，语是无相，意是无愿，三者超越了思维的范畴，是不可思议的。以三者的象征，右头显现白色，左头显现红色，中间头显现蓝色。如是说。四是处所圆满，分为两种，第一是处所的自性：在无边无际的色究竟天处。