Chinese
不具足，报身具足。秘密处隐没的是化身具足，报身不具足，因为报身安住于与秘密明妃和合入定的缘故。 接下来，这里要明确区分的是：在色究竟天刹土中有六能仁吗？如果有，那么第一品色究竟天的开篇中没有出现。如果没有，那么追随者所迎请的对境就不存在了。对此的回答是：这是由所化众生的能力所决定的。因为在色究竟天没有六能仁所调伏的所化众生，所以没有显现身相。因为意义在普贤王如来处是圆满的，所以与追随者道次第的修持不相违背。因此说，在所有不可思议之处，身语意种种显现。 又从第三品中说：从一切如来中，以大悲的加持，名为明智之士的六能仁，从一切如来的身语意金刚中产生。 因此，化身的真实显现，在第三品化身开篇中已阐明。 关于显现方式的教导：在所有不可思议之处，身语意，种种显现。 这说明佛陀的事业有两种：自身圆满和利益他人。 自身圆满是指二十五种任运成就。五身是：法身无生，报身幻化，化身无灭，金刚身空性，圆满菩提身觉性自明。 五语是：无生义之语，密意表诠之语，种种词句之语，声空无别之语，觉性幻化之语。 五意是：法界智空性，如镜智自明，平等性智无分别，妙观察智无灭，成所作智究竟之意。 五功德是：宫殿，庄严，座垫，光芒，刹土。 五事业是：息灭，增益，怀爱，降伏，任运成就。 利益他人是指：自身圆满这些功德之后，所化
English
Not possessing, the Sambhogakaya possesses. The secret place being submerged is the Nirmanakaya possessing, but the Sambhogakaya does not possess it, because the Sambhogakaya abides in union with the secret consort and entering into equanimity. Next, what needs to be clearly distinguished here is: Are there six Munis in the Akanistha realm? If there are, then the first chapter, the introduction to Akanistha, does not mention it. If there are not, then the object of invocation by the followers does not exist. The answer to this is: It is determined by the capacity of the beings to be tamed. Because in Akanistha there are no beings to be tamed by the six Munis, the body does not manifest. Because the meaning is complete in Samantabhadra, it does not contradict the practice of the path of the followers. Therefore, it is said that in all inconceivable places, body, speech, and mind appear in various ways. Also, from the third chapter, it says: From all the Tathagatas, through the blessing of great compassion, the six Munis, who are beings of wisdom, arise from the body, speech, and mind vajra of all the Tathagatas. Therefore, the actual manifestation of the Nirmanakaya is clarified in the introduction to the Nirmanakaya in the third chapter. Regarding the teaching of the manner of appearance: In all inconceivable places, body, speech, and mind appear in various ways. This explains that the deeds of the Buddha are twofold: self-perfection and benefiting others. Self-perfection refers to the twenty-five spontaneously accomplished qualities. The five bodies are: Dharmakaya unborn, Sambhogakaya illusory, Nirmanakaya unceasing, Vajrakaya emptiness, and the body of perfect enlightenment, awareness self-luminous. The five speeches are: speech of unborn meaning, speech of symbolic intention, speech of various words, speech of inseparable sound and emptiness, and speech of awareness illusion. The five minds are: Dharmadhatu wisdom emptiness, mirror-like wisdom self-luminous, equality wisdom non-discriminating, discriminating wisdom unceasing, and accomplishing activity wisdom ultimate mind. The five qualities are: palace, ornaments, seat, rays of light, and realm. The five activities are: pacifying, increasing, magnetizing, subjugating, and spontaneous accomplishment. Benefiting others refers to: after self-perfecting these qualities,
Chinese
在所有无法触及的地方显现，为了调伏他们，其身语意也以各种方式显现。也就是，寂静和忿怒等各种身相，天、人、乾闼婆等各种语言，以及通达三时的各种意。总而言之，是化身的施主。从嬉戏中，所有三世诸佛的，事业无畏且不骄慢，具有一切法共同的自性，二十五处圆满，种姓的无量坛城，二十五种显现圆满，所有不可思议的一切，被称为身语意的伟大自性。总而言之，三身不尽的意，安住在庄严的轮中，身体的作为不确定，语言的表达不停止，意的智慧不愚昧地显现。幻化金刚续中也说：种姓之主，手印任运成就身，唯一和众多，极其广大，是所有佛的总体形象，为了从一开始就示现最胜乘，在一瞬间向无边无际的应调伏者显现。如是说。示现安住的方式。以方便和智慧的双足平等安住于禁行的跏趺坐中。如是说。示现安住的方式是：如此以不住于所调伏者的意的智慧来成办利益，必须依赖方便和智慧二者，因此，父亲的方便金刚跏趺坐，以及母亲的莲花跏趺坐，智慧母拥抱，父亲的秘密莲花和母亲的秘密莲花二者相交，从而调伏了庸常的分别念，进入了安乐的智慧。从嬉戏中也说：阿 আলি（藏文，梵文天城体，梵文罗马拟音，a，阿）哩、迦 काली（藏文，梵文天城体，梵文罗马拟音，kālī，黑）哩共同安住的，双足交叠于莲花之上的印，禁行跏趺坐是种姓之主，一切时方便和智慧圆满。如是说。母亲是智慧之足，父亲是方便之足，在《灰烬》中也说：日月方便和智慧，二味平等禁行安住。如是说。又是主要之法藏平等，与普贤父母相拥之相。六种智慧之手。具有燃烧的智慧宝手印。对此示现手。示现手印有两种：手和手印。手有六种，即
English
Appearing in all places that cannot be reached, to tame them, their body, speech, and mind also appear in various ways. That is, various bodies such as peaceful and wrathful ones, various languages such as gods, humans, and gandharvas, and various minds that know the three times. In short, it is the giver of emanations. From the play, of all the Buddhas of the three times, the activity is fearless and without pride, possessing the common nature of all dharmas, the twenty-five places are complete, the infinite mandala of the lineage, the twenty-five manifestations are complete, all the inconceivable ones, are called the great nature of body, speech, and mind. In short, the inexhaustible mind of the three bodies, residing in the wheel of ornaments, the actions of the body are uncertain, the expression of speech does not cease, and the wisdom of the mind appears without being obscured. Also in the Magical Vajra Tantra, it says: The lord of the lineage, the spontaneously accomplished body of the mudra, one and many, extremely vast, is the general form of all Buddhas, in order to show the supreme vehicle from the beginning, in an instant, it appears to the limitless beings to be tamed. Thus it is said. Showing the way of residing. Residing in the vajra posture of asceticism, with the two feet of method and wisdom equal. Thus it is said. The way of showing the residence is: In this way, if one accomplishes the benefit of beings with the wisdom of the mind not abiding in the beings to be tamed, one must rely on both method and wisdom. Therefore, the father's method is the vajra posture, and the mother's lotus posture, embraced by the wisdom mother, the father's secret lotus and the mother's secret lotus are joined, thereby subduing ordinary conceptualizations, and entering into the bliss of wisdom. Also from the play, it says: Of a আলি (Tibetan, Devanagari, ali, A) and ka काली (Tibetan, Devanagari, kālī, Black) li residing together, the seal of the two feet crossed on the lotus, the ascetic posture is the lord of the lineage, at all times method and wisdom are complete. Thus it is said. The mother is the foot of wisdom, and the father is the foot of method, also in Ashes it says: The sun and moon, method and wisdom, the two tastes equally reside in asceticism. Thus it is said. Again, the main Dharma treasury is equal, the manner of embracing the Samantabhadra parents. The six wisdom hands. Possessing the burning wisdom jewel hand seal. To this, show the hand. There are two ways of showing the hand: the hand and the hand symbol. There are six hands, namely:
Chinese
是这样。༈。第二是关于方便道，首先是关于身体的特征，所谓身体没有前后，身体的精华是清净的明点，糟粕是大便等，五种精华没有清净和糟粕的区别，完全是智慧的显现。身体的相好是，所谓相和好，顶轮大乐轮有三十二根脉，脉上的三十二个字母是三十二种妙相。脐轮有六十四根脉，喉咙受用轮有十六个字母是八十种好。心的作用是，所谓所有不可思议，在一百三十万根脉中，乐的生起是通过表示而说的，乐的止息而融入是心，乐的住留是身。在所依脉中，所依的明点处处显现。双足的安住方式是，所谓方便和智慧，从母而生的红菩提是太阳，从父而生的白菩提是月亮，对二者的味道平等受用，是调伏的力量。手的表示是，所谓六种智慧，五种清净的明点是智慧，糟粕的明点是第六种。头部是，所谓身语意，明点显现空性无别。从灰烬中，五种精华完全是智慧，没有清净和糟粕的区别，处处显现。声音是语的处所，三种差别，三个面，两个面和四十二种变化。一百三十万等等，生起、止息、住留的自性也是，如所依一样，所依也是如此。日月一切和智慧，两种味道平等地安住于三时。清净的大明点是，乐使事物也显现为智慧。如此。༈。这里如果用疑问来澄清，身语意不可思议，和具备三种头部是否矛盾呢？不矛盾，身语意的意旨广大是，难以衡量所化，化身变幻不可思议，三种头部是，表示不可思议的象征。摧毁。显示五种姓的总名。具有不逊于自己的眷属有两种，解脱道和方便道。如果按照第一种，摧毁是四魔，五烦恼没有遗留，清净于处所，因此是烦恼。
English
So it is. ༈. Second, regarding the path of means, first, the characteristics of the body are explained. It is said that the body has no front or back. The essence of the body is the clear bindu, and the impurities are feces, etc. The five essences have no distinction between clear and impure, and are entirely the manifestation of wisdom. The signs and examples of the body are: the thirty-two letters on the thirty-two channels of the great bliss wheel at the crown of the head are the thirty-two major marks of excellence. The sixty-four channels of the navel wheel and the sixteen letters of the throat enjoyment wheel are the eighty minor marks. The activity of the mind is: "All that is inconceivable." Within the thirteen million channels, the arising of bliss is speech through expression, the cessation and absorption of bliss is mind, and the abiding of bliss is body. Everywhere within the support channels, the dependent bindus appear everywhere. The manner of sitting with the feet is: "Means and wisdom." The red rakta arising from the mother is the sun, and the white bodhicitta arising from the father is the moon. Taming power comes from experiencing the equality of their tastes. The gesture of the hands is: "Six wisdoms." The five clear bindus are wisdom, and the impure bindu is the sixth. The head is: "Body, speech, and mind." The bindu appears as indivisible emptiness. From the ashes, the five essences are entirely wisdom. Without distinction between clear and impure, they are manifest everywhere. Sound is the basis of speech. Three distinctions, three faces, two faces, and forty-two transformations. The nature of arising, ceasing, and abiding, such as the thirteen million, is also like the support, and the support is the same. The sun, moon, and all wisdom, the two tastes abide equally in the three times. The great clear bindu is: bliss makes things also appear as wisdom. So it is. ༈. Here, if clarified with a question, are the inconceivable body, speech, and mind, and possessing three heads, not contradictory? They are not contradictory. The intention of body, speech, and mind is vast. It is difficult for those to be tamed to fathom. Emanations are emanated inconceivably. The three heads are: a symbol representing the inconceivable. Destroyed. Showing the general name of the five families. There are two kinds of retinues that are not inferior to oneself: the path of liberation and the path of means. According to the first, destroyed are the four maras. The five afflictions are not left behind, purified in the place, therefore they are afflictions.
Chinese
摧伏魔。五蕴显现为五部，故摧伏蕴魔。境显现为幻化，故摧伏天子魔。了悟诸法不生，故摧伏死主魔。广品第七十二品中说：烦恼自性即是极清净，五蕴自性即是现前成佛，自性天之坛城，无生无死而恒常住留。摧伏四魔之殊胜者，摧伏一切大傲慢。具有。具有者，何者具有呢？即是圆满报身五部。身具相好，语具表诠词句，意具无迷乱之智慧，功德任运而具有，事业无有间断而具有，故名具有。超越。已超越四边之垢染。如来。有两种，与导师相合，与世间法相合。第一种是：导师普贤王如来成佛那样，五部也同样证悟。第二种是：譬如父母为因，寻香及其眷属为缘，众生的身语意三成就果实而感受一样。如来之状态也是如此，因是众生之心，法性觉悟为菩提心，缘是智慧和禅定，果是身语意成就，为了利益有情而行持，故名为如来。与“八识之王”有关。金刚萨埵。八识之王有八种，阿赖耶识是积累善恶业的根本，末那识执着有染污的意和常一我，意识是与分别念相关的识，五根识是与执取相关的识，总共八种。由于证悟并且解脱这些，所以是国王，即金刚萨埵。此外，在幻化经中，智慧忿怒明王经轮第五品中说：三有众生的一切，业、末那识、意识的，八识蕴聚的一切，从觉性界中显现，从大嗔恨的智慧中，是金刚萨埵的自性。总而言之，这五部佛，从名言的角度来说有六种，与不清净的蕴相合，与清