English
As a sign of purity in the state of not abandoning desire, skillful means and wisdom intertwine like green jade; as a sign of purity in the state of not abandoning ignorance, the body is upright and graceful like a sandalwood tree; as a sign of purity in the state of not abandoning jealousy, one is youthful like an eight-year-old child; as a sign of no ignorance in the mind, one is as clear as the moon; as a sign of the spontaneous accomplishment of great qualities, one shines like the sun; as a sign of the complete perfection of marks and signs, one is majestic like the king of mountains; as a sign of subduing all, one is glorious like a wish-fulfilling jewel. The first five are the qualities of essence, and the latter four are the qualities of form. How do rays of light emanate from these bodies? From each pore of the peaceful ones emanate clear and pure rays of white, yellow, red, blue, madder, and silver light, each of which radiates six million times in the ten directions, filling the vast expanse of appearances. The wrathful ones reside in a network of sharp, burning rays of light, adorned with the grace of nine postures. As it is said: Charming, heroic, and terrifying are the dances of the body; roaring, scolding, and violent are the dances of speech; compassion, majesty, and peace are the dances of the mind. The three aspects of the body are: the body is large and the limbs are coarse, hence charming; the four maras and others are placed underfoot, and one has a fierce demeanor, hence heroic; demons, angry spirits, and Rudras, etc., can extract the heart and liver from their hiding places merely by being seen, hence extremely terrifying and repulsive. The three aspects of speech are: roaring such as "Haha" and "Hihi," and scolding such as "Eat this!" and "Hit that!" These have a sound like a thousand dragons roaring at once or a thousand thunderbolts falling at once, hence violent. The three aspects of the mind are: having impartial love for all beings without discrimination, hence compassionate; in the presence of unruly beings, having an attitude of great pride, hence majestic; the nature of all elaboration is completely pacified, hence peaceful. The remaining part concerns the differences in ornamentation, the five families of Buddhas, the hero-fathers and mothers, and the activities.
Chinese
为了象征消除天生的烦恼痛苦，用天物制成的五件丝绸法衣，为了象征不舍欲望圆满庄严，用珍宝制成的八种装饰，这十三种是装饰品。六能仁是指为了调伏任何众生而示现各种形象，但为了象征不被贪欲所染，而具有出家人的装束。忿怒尊父尊母是指为了象征勇猛的标志，用八种尸林装饰来庄严。第三，坛城的伟大之处，边缘和中心等有两种。没有特别指定这个边缘和中心，而是周遍一切法的法性，自性坛城是超越思议的，因此以无边际的体性来证悟，为了修持这个道理，通过串习增上等持的坛城，结果会成就自性任运成就的坛城。虽然这是在讲增上等持的坛城的量，但我觉得不是这样，因为这是大智慧者一刹那间的所修境。那么，什么是增上等持的量呢？第九品中说：或者是一由旬的距离，或者虚空的界限是不可思议的。以及，以智慧来衡量的量。我觉得是这样。第三，自性果位究竟圆满的坛城有四种：身的体性，身的利生事业，获得果位的方式，以及宣说这些的功德。第一是，身的印等有两个偈颂。总的来说，身是指所依处，这里是指果位的法或功德的所依处，因此称为身。也就是说，圆满正等觉双运的身，由于身是任运成就的，因此是身大印，是胜于一切的第六金刚持，是所有佛的总集体。这样，如果对一个身的差别进行分类，那么，从根本法界如来藏双运离戏的智慧中没有动摇的方面是法身。虽然没有动摇，但从二障中完全解脱的色身，为了清净的所化，以妙相好来庄严显现，并且圆满受用二利的方面是报身。为了调伏所有应调伏的众生，为了与他们的想法相符
English
To symbolize the elimination of innate afflictive suffering, five silk Dharma robes made of divine substances, and to symbolize the completeness of adornment without abandoning desires, eight precious ornaments, these thirteen are ornaments. The six Thubpas (Sages) refer to appearing in forms to tame whomever needs taming, but to symbolize not being tainted by attachment, they have the appearance of renunciants. Wrathful deities, father and mother, are adorned with eight charnel ground ornaments as symbols of bravery. Third, the greatness of the mandala is that there are two aspects: the edge and the center, etc. Without specifically designating this edge and center, the Dharma nature pervades all phenomena. The self-nature mandala, being beyond thought and expression, is realized as the limitless state. To meditate on this meaning, through familiarizing oneself with the mandala of higher samadhi, the result will be the spontaneous accomplishment of the self-nature mandala. Although this is explained as the measure of the mandala of higher samadhi, I don't think it is, because it is the object of meditation for great wisdom beings in an instant. So, what is the measure of higher samadhi? In the ninth chapter, it says: "Either a distance of a yojana, or the expanse of space is immeasurable." And, "The measure is that which is measured by wisdom." I think that's it. Third, the self-nature, fruition, ultimate perfection, the mandala of the body has four aspects: the characteristics of the body, the activities of the body, how to obtain the fruition, and the qualities of speaking about it. First, the mudra of the body, etc., has two verses. In general, the body is a support, and here it is the support of the qualities or virtues of the fruition, so it is called the body. That is, the body of the perfectly complete Buddha, the union of two truths, is spontaneously accomplished, so it is the great mudra of the body, superior to all, the sixth Vajradhara, the general form of all Buddhas. Thus, if we differentiate the aspects of one body, the aspect that does not move from the wisdom of the fundamental Dharmadhatu, the Tathagatagarbha, the union of two truths, free from elaboration, is the Dharmakaya. Although it does not move, the Rupakaya, which is completely liberated from the two obscurations, appears adorned with marks and signs to pure disciples, and the aspect of fully enjoying the two benefits is the Sambhogakaya. In order to tame all sentient beings to be tamed, to be in accordance with their thoughts.
Chinese
所作之身的显现并非固定不变，而是以多种方式示现，其反体为化身。如此示现本身也如幻术或眼花缭乱之状，显现为二种色身之相，然其本身亦未曾动摇于法身之界，故三身无别之反体为金刚身。如是未曾动摇于法身，却能依随所化众生的想法而显现多种身相，故能区分三身显现不混杂之反体为现证菩提之身。第二，身的利生事业有二：身如何显现之方式，以及身之事业。第一，彼时“不符”等五句：五身自然成就之时，所化众生的意乐各不相同，作为调伏者的色身各自显现，使所化众生显现得与其各自的意乐相同，这是因为从意之如是性之界中运作，虽未经造作，却因所化众生的业缘大小不同，而显现出不同的色身。例如，同一物体在多面镜子中各自显现，或在多个水器中，同一月影各自显现一般。如是，在《华严经》中也说：“月亮未曾动摇于虚空，却如显现在水器中。如是未曾动摇于如是性，化身百千不可思议。”第二，身之事业：彼时“六道众生”等十句：色身显现为二并成办利益之时，对所化众生六道之有情，显现方式各不相同。即对人与天神，示现断除十不善业之转轮王和帝释天之身，从而成办利益。同样，对沙弥和比丘等声闻种姓者，示现阿罗汉之身；对独觉种姓者，则以犀牛角般的同类方式示现，从而成办利益。那么，独觉是否说法？如果说法，则独觉的定义会丧失；如果不说法，则与对独觉以犀牛角之方式示现相矛盾。对此，没有过失。因为利益众生有两种方式：以说法来利益，以及以同类来利益。此处是指以同类来利益。
English
The manifestation of the created body is not fixed, but appears in various ways, the opposite of which is the Nirmanakaya. In this way, the manifestation itself is like an illusion or a mirage, appearing as two Rupakayas, but that itself has not moved from the realm of the Dharmakaya, so the opposite of the indivisibility of the three bodies is the Vajrakaya. In this way, without moving from the Dharmakaya, various bodies appear in accordance with the thoughts of the beings to be tamed, so the aspect that distinguishes the three bodies without mixing is the Sambhogakaya. Second, the activity of the body is twofold: how the body appears, and the activity of the body. First, at that time, there are five lines starting with "discordant": At the time when the five bodies are spontaneously accomplished, the inclinations of the beings to be tamed are various and discordant. Because the Rupakayas of the tamers appear separately, the beings to be tamed appear similar to their own inclinations. This is because it operates from the realm of the Suchness of Mind. Although it is not artificial, the Rupakayas appear separately due to the different karmic connections of the beings to be tamed. For example, the same object appears separately in many mirrors, or the same moon image appears separately in many water containers. Likewise, it is said in the Avatamsaka Sutra: "Although the moon has not moved from the sky, it appears in water containers. Likewise, without moving from Suchness, hundreds of thousands of manifestations are inconceivable." Second, the activity of the body: At that time, there are ten lines starting with "six realms": When the Rupakaya appears as two and accomplishes the benefit, the way it appears to the beings to be tamed in the six realms is different. That is, for humans and gods, he manifests as a Chakravartin and Indra who have abandoned the ten non-virtuous deeds, thereby accomplishing benefit. Similarly, for Shramaneras and Bhikshus of the Shravaka lineage, he manifests as an Arhat; for those of the Pratyekabuddha lineage, he manifests in a similar way like a rhinoceros horn, thereby accomplishing benefit. Then, do Pratyekabuddhas teach the Dharma or not? If they teach, then the definition of Pratyekabuddha is lost; if they do not teach, then it contradicts the statement that Pratyekabuddhas appear like rhinoceros horns. There is no fault in this. In general, there are two ways to benefit sentient beings: to benefit by teaching the Dharma, and to benefit by being of the same kind. Here, it refers to benefiting by being of the same kind.
Chinese
如是说。例如如同两个朋友的故事一样。此外，对于具有因和果殊胜乘种姓者，释迦牟尼等调伏者的导师也根据所化众生的根器次第进行教导和调伏，这是化身的作为。报身的作为是：处所决定在无上之境色界之上的大自在天的殊胜之境——无间。导师决定为具有相好庄严之身的报身大日如来之相。眷属决定为十地菩萨，即圣者眷属。时间决定为恒常相续的法轮。对他们宣说佛法的方式也如殊胜化身人天导师以六十支音宣说佛法一样，此处的法并不以殊胜言辞讲述，那么如何宣说呢？以身之表示，将法决定为大乘，在眷属的心中衡量而宣说。又有人说：此处产生一个论题，如果是特殊的续部产生，那么与第一和重复。如果是教法产生的总体，那么与第三的上半部分重复。如果是所化众生所需，那么与第十五重复。不是与那些重复，因为这不是论题本身。那么圆满具足的这些是什么呢？这是从菩萨们十地的所断应断之方式所说，并非所有具足五种决定的都是论题，如果那样，就太过分了，因为第九和第十一的会供也会变成那样。第三，获得果位的方式有两种：菩萨和密咒的获得方式。第一种分两种，清净障碍而解脱的方式是：如镜子所示等七句。例如在镜子所示中，以污垢显现的方式，所有将事物本来的好颜色转变为坏颜色的污垢都被认识到之后，就像清除脸上的污垢一样，十地菩萨眷属们观看导师如来之智慧身时，对于无上菩提产生障碍的难以估量的污垢在镜子上显现。
English
Thus it is said. For example, like the story of two friends. Furthermore, for those with the lineage of the supreme vehicle of cause and effect, the teachers of taming, such as Shakyamuni, also teach and tame according to the order of the faculties of the beings to be tamed, which is the activity of the emanation body. The activity of the enjoyment body is: the place is definitely in Akanishta, the supreme realm of the great powerful one above the form realm. The teacher is definitely the enjoyment body, the Great Vairocana, with a body adorned with marks and signs. The retinue is definitely the ten bhumi bodhisattvas, that is, the noble retinue. The time is definitely the eternal and continuous wheel of Dharma. The way of teaching Dharma to them is also like the supreme emanation body, the teacher of gods and humans, teaching Dharma with sixty branches of sound. The Dharma here is not spoken in supreme words, so how is it taught? By the gestures of the body, the Dharma is determined to be the Great Vehicle, and it is taught by measuring it in the minds of the retinue. Some say: Here a topic arises, if it is a special tantra that arises, then it is repeated with the first and. If it is the general arising of the teachings, then it is repeated with the first half of the third. If it is for the sake of the beings to be tamed, then it will be repeated with the fifteenth. It is not repeated with those, because this is not the topic itself. So what are these complete perfections? This is spoken from the way the ten bhumi bodhisattvas abandon what is to be abandoned, it is not the case that all that possesses the five certainties is a topic, if that were the case, it would be too much, because the ganachakra of the ninth and eleventh would also become that. Third, there are two ways to attain the result: the way of the bodhisattva and the way of secret mantra. The first is divided into two, the way of liberation by purifying obscurations is: like showing a mirror, etc., seven lines. For example, in showing a mirror, in the way that stains appear, all the stains that change the good color of things into bad colors are recognized, just as removing the stains from the face, when the retinue of the ten bhumi bodhisattvas look at the wisdom body of the Tathagata, the immeasurable stains that obscure the supreme enlightenment appear in the mirror.