English
“Where” and so on, refers to the way to purify the obscurations when attaining the ten bhumis. “Dharmakaya Immeasurable” and so on, refers to the way to attain the result. “Marks and Exemplifications” and so on, refers to the way to suppress the three grounds of the result. “No birth, no death” and so on, refers to the result of Secret Mantra Mahayoga, the spontaneous accomplishment of the five kayas. “Without moving, yet various” means that, in this way, while actually not moving from the Dharmadhatu, various manifestations appear as bodies to those to be tamed. Showing the appearance that arises from karma, even though it is not fabricated by Dharma nature, is “At that time, various discordant things,” which means that at the time of various appearances, there are various sentient beings whose karma and habitual tendencies are discordant. “Each appears similar” means that the tamer appears similar to the respective bodies of those to be tamed. “Although Suchness is not fabricated, it appears separately due to the power of karma,” which means that although the Buddhas who have realized Suchness, the Dharmadhatu, do not fabricate it, it appears separately due to the power of karma. It means that due to the karma of great or small capacity, the tamers appear separately and appropriately to those to be tamed. “Like a mirror, water, or the moon” means that appearing without moving from the Dharmadhatu is like when many mirrors are placed in front of one face, the image of the face appears in each mirror, or like the moon appearing in water, without the conceptualization of the moon being in the water, the image of the moon appears in all the different waters. “Showing the appearance to gods and humans” means, “To all those six realms,” which means that at the time of showing various many appearances, how do they appear? The way they appear to all the six realms of beings is, “Abandoning evil, the form of various virtues,” which means that the teacher abandons evil and non-virtue, and shows the form of the manifestation body that engages in various virtues. “Showing the appearance to Shravakas, Arhats to those who uphold virtue,” which means that to those who are tamed by the Shravakas who uphold virtue, it appears as Arhats, like the image of the root of a poisonous tree, and they are also tamed with such an image. “Showing the appearance to Pratyekabuddhas, Pratyekabuddhas realize Bodhi themselves,” which means that to those to be tamed by the Pratyekabuddhas, to those with sharp minds, it appears as the way of existing alone like a rhinoceros, and to those with dull minds, it appears as flying in flocks like parrots.
Chinese
也以这种方式示现。示现大乘的显现方式是：此外，依次是殊胜大乘。也就是说，对于殊胜的乘，以及殊胜中的极殊胜等等，也根据各自的根器，随应所化而示现。指示处所是：于无上殊胜之密严刹土。也就是说，对于以菩萨密咒乘调伏的众生，在胜于其他处所的密严刹土中。指示导师是：身乃毗卢遮那相。也就是说，导师示现圆满报身毗卢遮那佛的身相。指示眷属是：对于菩萨眷属们。也就是说，为了菩萨眷属们的利益，或者为了十地菩萨的眷属们。指示语是：如来殊胜语不言说。也就是说，如是向有情众生指示，殊胜的语言功德不说法，那么以何说法呢？以身示现诸法之相。也就是说，以具足妙相和随好之身，示现诸法之相的譬喻。名为“明镜”。第一品。此处的密严刹土与第一品中的密严刹土有区别吗？如果没有区别，则是相同的。如果有区别，那是如何区别的呢？如此认为：与第一品没有区别。相同也不是完全相同，第一品是阐述续的开端，这是显现于获得十地菩萨面前的景象。第一品是自性坛城的本来面目，这是眷属证悟的方式，因此没有矛盾。指示眷属清净业障的方式，以譬喻指示：如明镜所示现之方式。也就是说，以法相示现的譬喻是，如在少女面前放置明镜，显现污垢一般。遣除一切真实的丑陋。也就是说，在明镜之中，脸上的污垢、皱纹等等都清晰地显现，并且知道所有去除这些的方法。如同清晰显现一样，指示意义是：眷属如是观见身。也就是说，眷属十地菩萨也如是观见导师毗卢遮那佛的身相时。菩提障碍皆清净。也就是说，菩萨即使有业障，因为没有不能理解深奥和不能了解广大的情况。
English
It also shows in this way. Showing the appearance to the Mahayana is: Furthermore, the supreme vehicles are in order. That is to say, also to the supreme vehicle, and the most supreme of the supreme, etc., it shows according to the level of intelligence, according to what is tamed. Indicating the place is: In the supreme and unsurpassed Akanishta. That is to say, for those who are tamed by the bodhisattva mantra vehicle, in the Akanishta, which is superior to other places. Indicating the teacher is: The body is the form of Vairochana. That is to say, the teacher shows in the form of the Sambhogakaya, the glorious Vairochana. Indicating the retinue is: To the retinue of Bodhisattvas. That is to say, for the sake of the retinue of Bodhisattvas, or for the retinue of the ten-bhumi Bodhisattvas. Indicating the word is: Thus, the supreme speech does not speak. That is to say, in the same way as it is shown to sentient beings, the supreme quality of speech does not teach the Dharma. Then, how does it teach? The body shows the signs of all dharmas. That is to say, the body is endowed with marks and signs, and it shows the example of seeing the signs of all dharmas. It is called "Clear Mirror." Chapter One. Is there a difference between this Akanishta and the Akanishta in the first chapter? If there is no difference, then it is the same. If there is a difference, how is it different? It is considered in this way: There is no difference from the first chapter. The same is not exactly the same, the first chapter is the beginning of explaining the tantra, this is the appearance in front of the Bodhisattva who has attained the ten bhumis. The first chapter is the natural state of the mandala, this is the way the retinue realizes it, so there is no contradiction. Indicating the way to purify the obscurations of the retinue, indicating with an example: Like showing a mirror. That is to say, the example of showing the Dharma is, like placing a mirror in front of a young woman, the stains appear clearly. Eliminating all real ugliness. That is to say, in the mirror, the stains on the face, wrinkles, etc. appear clearly, and one knows all the ways to remove them. Just like it appears clearly, indicating the meaning is: The retinue thus sees the body. That is to say, when the retinue, the ten-bhumi Bodhisattvas, also see the body of the teacher Vairochana. Bodhi obscurations are all purified. That is to say, even if the Bodhisattva has obscurations, because there is no inability to understand the profound and inability to understand the vast.
Chinese
功德不可估量。如镜中显现身。就像镜子中显现影像一样，所有眷属的阴影，都显现在大日如来的身或意中。清净业障的真实方式是：之后次第清净十地。意思是说，像这样见到业障显现，对治的智慧也在心中清晰地显现。因此，获得十地的菩萨也有所知障，也通过次第或空性来清净。获得无上菩提。意思是说，清净业障后，真正获得无上的菩提三身。什么是真正获得的呢？法身不可估量，不可言说。意思是说，获得法身，功德无法估量，无法用语言表达。受用无尽，如珍宝之藏。意思是说，由此获得受用圆满身，功德没有穷尽之时，如同珍宝之藏，自己获得，也能示于他人。化身百千，不可思议。意思是说，由此获得化身，化身的数量与百千相等，或者不可思议，利益众生。也能化现。以“此身乃是毗卢遮那之相”来明确区分，这是一个报身。“受用无尽，如珍宝之藏”，这是一个报身。“变成无尽之藏”，这是一个报身。如果说三个报身是并列的，那不是并列的。“此身乃是毗卢遮那之相”，这是指，有相者在超越十地的色究竟天中见到佛的真容。见到真容，脱离业障后，结果是在三地上获得三身，所以才说受用无尽。变成无尽之藏，是指，结果是密咒摩诃瑜伽部的五身自然成就。因此，不是并列的。相好圆满。意思是说，那时，共同的三十二相，八十随好，以及不共的相好，菩萨和菩萨母，所有共同和不共的相好都圆满了。行境皆为曼陀罗。意思是说，成就获得神通的瑜伽士，其所有根和行境都显现为天神的坛城
English
The merit is immeasurable. The body appears like a mirror. Just as images appear in a mirror, all the shadows of the retinue appear in the body or mind of the glorious Vairochana. The actual way to purify obscurations is: then the ten bhumis are gradually purified. This means that by seeing the appearance of obscurations in this way, the wisdom of the antidote also appears clearly in the mind. Therefore, even bodhisattvas who have attained the ten bhumis have the obscuration of knowledge, which is also purified gradually or through emptiness. Attain unsurpassed enlightenment. This means that after purifying obscurations, one truly attains the unsurpassed enlightenment of the three bodies. What is truly attained? The Dharmakaya is immeasurable and inexpressible. This means that one attains the Dharmakaya, whose qualities are immeasurable and cannot be expressed in words. Enjoyment is inexhaustible, like a treasure of jewels. This means that from this, one obtains the Sambhogakaya, whose qualities never end, like a treasure of jewels, which one obtains oneself and can also show to others. Emanations are billions, inconceivable. This means that from this, one obtains the Nirmanakaya, whose number of emanations is equal to billions, or inconceivable, benefiting beings. One can also emanate. To clarify the distinction with "Here, the body is the form of Vairochana," this is one Sambhogakaya. "Enjoyment is inexhaustible, like a treasure of jewels," this is one Sambhogakaya. "Becoming an inexhaustible treasure," this is one Sambhogakaya. If it is said that the three Sambhogakayas are side by side, they are not side by side. "This body is the form of Vairochana," this refers to the fact that the one with characteristics sees the face of the Buddha in Akanishta, which transcends the ten bhumis. Having seen the face and being free from obscurations, as a result, one obtains the three bodies on the three grounds, so it is said that enjoyment is inexhaustible. Becoming an inexhaustible treasure refers to the fact that the result is the spontaneous accomplishment of the five bodies of the secret mantra Mahayoga. Therefore, they are not side by side. The marks and signs are perfectly complete. This means that at that time, the common thirty-two major marks and eighty minor signs, and the uncommon marks and signs, bodhisattvas and bodhisattva mothers, all common and uncommon marks and signs are perfected. All realms of experience are mandalas. This means that for the accomplished yogi who has attained power, all his senses and realms of experience also appear as the mandala of deities.
Chinese
哦！两种大圆满也圆满享受。 意思是说，在因地时，积累了果位的智慧资粮，以及积累了因地的福德资粮。在此，两种资粮也为了自利而圆满，为了他利而能无二地享受受用。方法和智慧是地的殊胜。 意思是说，两种大圆满是什么呢？是获得普光地的因，方法福德资粮和智慧智慧资粮也圆满了。获得莲花眼地的因，方法福德资粮和智慧智慧资粮也圆满了。获得文字轮大圆满地的因，方法福德资粮和智慧智慧资粮也圆满了，因此，方法和智慧是无别的殊胜。以及其他不可思议的殊胜。 意思是说，以及这些等等，与佛的伟大的功德，无边无际不可思议的功德殊胜也具备。 阐述法身是：无生无死的永恒身。 意思是说，阐述五身成佛是：法身是，从出生死亡中解脱，任何时候也不变化的寿命永恒之身。安住于一切烦恼的田中。 智慧法身是，为了有情一切烦恼的利益，化身二种色身的根本，或者作为所依或者田一般安住。 阐述报身是：成为取之不尽的宝藏。 意思是说，圆满受用身是，一切伟大的功德取之不尽，如同如意宝珠珍宝的宝藏一般获得。 ༈ 在此，获得五身的因和，缘和，自己的体性。 那么，获得五身的因是，自己具有五种烦恼。 获得五身的缘是，烦恼知道是五种智慧。五种智慧观修成五部。 五身自己的体性是，无生无死是法身。伟大的功德取之不尽是圆满受用身。执着于空性智慧是金刚身。生起一切智智是现证菩提身。对一切有情平等无别地做利益是化身。 这五身也汇集为三身，金刚身汇集为法身，现证菩