English
In general, one should look at the thirty-second chapter. So, since the body, speech, and mind of the Dharmakaya are all unborn, is there no difference? Although there is no difference in essence, in terms of expression, the body is the support of the unborn, the speech is the expression, and the mind is the clarity of its own nature. ༈ There are five qualities. Counting. The pure land has qualities, and the straight qualities are: the qualities of the four activities of body, speech, mind, and action are also inconceivable, and in addition, the Dharma of samsara and nirvana, which includes the ten directions and the four times, all that has passed, and all that is present, and all that is to come, without exception, are all established in one's own continuum, because it is the self-manifestation of awareness. The essence of mind is like a wish-fulfilling jewel, appearing as one thinks, or, the many qualities are like a cloud gathering, and all the worlds of the ten directions appear as pure Buddha-fields. ༈ The palace and the straight great fruit qualities, everything is effortlessly and spontaneously accomplished and perfected, so self-appearance is the dependent palace, the external object of grasping and the internal consciousness of grasping, and the self-awareness that is separate from the two, the nature of the Bodhi mind, is the dependent palace, and the deity with the dependent is non-dual, that is the abode of all the Buddhas. In this regard, it is said in the vast tantra: The wisdom that is free from grasping and clinging is the abode of all. Adornment and straightness, because it is naturally complete without abandoning anything such as sensual pleasures. The uninterrupted appearance of various kinds is the adornment of the great leisure of self-nature. Or, the various kinds of leisure such as jewels and sensual goddesses and viewing are all made into beautiful adornments. ༈ Radiance and straightness, the five wisdoms of the Buddhas themselves, because they are not obscured by the three edges of self-nature, are radiant, white and yellow and red and blue and antelope color and crystal and silver color, etc., and each of the six has sixty-six kotis, various kinds of rays radiate in the ten directions and pervade, and make the self-nature clear. The qualities of the seat and straightness, the ten powers, the four fearlessnesses, the miraculous powers
Chinese
四肢具足，十力圆满，四种事业等果位之法自然成就且圆满之故，于五种座垫之差别中自显现。或者，如狮子等五种，宝座之足，莲花，太阳和月亮的五种座垫之差别中自显现。五种功德中，田土具功德者，成为意识之境即是法身之自性。宫殿是，远离能取所取二者的法界，一切法生起之根本成为道路之宫殿。装饰是，不舍弃五种妙欲而取为道用，于宫殿中，显现为珍宝之装饰和天人的头饰耳环等。光芒是，所化众生的慈悲心相续不断，在成佛之时显现为光芒之相。座垫是，佛陀之意即显现为座垫。༈。事业有两种。计数，四种事业的利生方式，以及正直，度化所有所化众生的事业之差别显现为多种，但简而言之有四种：以息灭之事业使所化众生恶毒之心得以息灭，以忿怒威猛之事业使所化众生之怨敌魔障得以摧毁，以怀柔之事业使所化众生不悦服不驯服者皆能怀柔，以增益之事业使所化众生寿命福德受用衰损者得以恢复而增益。行事方式是，如是四种事业以度化所化众生之所需，息增怀诛四种乃是智慧之嬉戏即行为。以息灭调伏所化众生，以息灭等何者适合即显现何者，从而调伏所化众生。是自性任运成就之事业。正直，如是四种事业之法各不相同，四者各自显现为身语意功德事业五种之相。或者，四种事业各自也具有息增怀诛任运成就之事业，以及五种事业之相，以二十五种相显现于所化众生之前。那么，这二十五种相如何显现呢？息灭之事业又分为，息灭之息灭，息灭之增益，息灭之怀柔，息灭之诛灭，息
English
Having four legs and possessing the ten powers, all the qualities of the fruition, such as the four activities, are spontaneously accomplished and perfected. Therefore, it appears as the distinctiveness of the five seats. Or, it appears as the distinctiveness of the five seats: the five such as lions, the legs of a precious throne, a lotus, the sun, and the moon. Among the five qualities, the qualities of the pure land are that whatever becomes the object of the mind becomes the essence of the Dharmakaya. The palace is the Dharmadhatu, free from the duality of grasping and being grasped. The source of all dharmas becomes the palace of the path. The ornaments are that the five desirable qualities are not abandoned but taken as the path. In the palace, they appear as precious ornaments and the headdresses and earrings of the gods. The rays of light are the continuous compassion of those to be tamed, which arises as rays of light at the time of enlightenment. The seat is that the intention of the Buddha appears as the seat. ༈. There are two types of activities: Enumeration: the manner in which the four activities benefit beings; and Straightforward: although the distinctions of the activities of taming all beings to be tamed appear in many ways, in brief, there are four: the activity of pacifying, which pacifies the minds of sentient beings who are to be tamed; the activity of wrathful power, which destroys enemies and obstacles of those to be tamed; the activity of subjugation, which subjugates those who are unwilling and unsubmissive; and the activity of enriching, which restores and enriches the life, merit, and enjoyment of those to be tamed. The manner of accomplishing the purpose is that, in this way, the four activities are the play of wisdom, namely, the actions of pacifying, enriching, subjugating, and destroying, for the sake of taming beings to be tamed. Taming beings to be tamed by pacifying, etc., whatever is appropriate appears, and thus the beings to be tamed are tamed. It is the spontaneously accomplished activity of nature. Straightforward: in this way, the vehicles of the four types of activities are distinct. Each of the four appears in the manner of the five: body, speech, mind, qualities, and activities. Or, each of the four activities also has the activities of pacifying, enriching, subjugating, destroying, and spontaneously accomplishing, and the appearance of the five activities manifests as twenty-five to those to be tamed. Furthermore, how do these twenty-five appear? The activity of pacifying is also divided into the pacifying of pacifying, the enriching of pacifying, the subjugating of pacifying, the destroying of pacifying, and the
Chinese
也是为了自然成就的事业和五种。同样，对于增、怀、猛、自然成就的事业，也要配以五种。将其与部族相配，即这四种事业，寂静的事业与如来部，增益是宝生部，怀爱是莲花部，猛厉是金刚部，执持四部之分，其中最主要的是第五业部，总摄一切，因此五种事业都是自然成就。不能调伏一方事业的理由是：因此，因为调伏四种所化，所以四种事业偏颇一方，不是调伏所化之类，因为一切佛的事业都是自然成就的。第二个总义，关于意之安住方式，有二：一、略说；二、广说。上面那样成佛，也是修道的最后阶段，是补处菩萨。而且，从成佛到不混杂，各自自然成就五部的分，由此执持，另一种，即第六金刚持是诸佛的自性。因此，从名相外密续的角度来看，成佛仅仅是引导之义。而且，说“佛、佛”的意之安住方式，是超越言语的表达、意念的思考和文字的描述。༈ 详细解说分为二：从三谛的角度安住方式，以及从不了义和了义的角度安住方式。初者分为二：一、不了义谛不合理；二、本体真谛无别，解脱偏袒。初者分为二：一、略说；二、广说。说佛的意义只是一方面，这是引导之义，前者是菩萨，后者是外密续的成佛。详细解说分为二：一、究竟上不合理；二、广说。因为究竟上不是安住于一个相续中，所以如同中观宗一样，水融入水中，诸佛不是在一个相续中真实存在，如同世俗一样，不合理于各自不同。广说，另一种，在世俗中不是各自不同的自相续真实存在，唯识宗和作密续中，各自不同地
English
Also for the spontaneously accomplished activities and the five. Similarly, for the activities of increasing, magnetizing, wrathful, and spontaneously accomplishing, apply five each. As for associating them with their families, these four activities, the peaceful activity is associated with the Tathagata family, increasing with the Ratna family, magnetizing with the Padma family, and wrathful with the Vajra family. Holding the parts of the four families, the fifth Karma family is the most important, encompassing all, therefore all five activities are spontaneously accomplished. The reason for not subduing one aspect of activity is: Therefore, because the four types of beings to be tamed are tamed, the four activities that are biased towards one side are not the type to tame beings to be tamed, because all the activities of the Buddhas are spontaneously accomplished. The second general meaning, regarding the way of abiding of intention, there are two: 1. Brief explanation; 2. Detailed explanation. The above-mentioned attainment of Buddhahood is also the final stage of practicing the path, the Bodhisattva Regent. Moreover, from Buddhahood to non-mixing, each part of the five families is spontaneously accomplished, thereby holding, the other one, the sixth Vajradhara, abides as the essence of all Buddhas. Therefore, from the perspective of the outer tantras of characteristics, attaining Buddhahood is merely a matter of guidance. Moreover, the way of abiding of intention, by saying "Buddha, Buddha," is beyond the limits of verbal expression, mental thought, and description in words. ༈ Detailed explanation is divided into two: the way of abiding from the perspective of the three truths, and the way of abiding from the perspective of provisional and definitive meanings. The first is divided into two: 1. Provisional truth is unreasonable; 2. The essence of true reality is inseparable, free from partiality. The first is divided into two: 1. Brief explanation; 2. Detailed explanation. To say that the meaning of the Buddha is only one aspect is the meaning of guidance, the former is the Bodhisattva, and the latter is the attainment of Buddhahood in the outer tantras. Detailed explanation is divided into two: 1. Ultimately, it is unreasonable; 2. Detailed explanation. Because ultimately it does not abide in one continuum, therefore, like the Madhyamikas, as water merges into water, the Buddhas do not truly exist in one continuum, just as in conventional reality, it is unreasonable for them to be distinct from each other. Detailed explanation, the other one, in conventional reality, it is not true that there are distinct self-continuums, in the Mind-Only school and Kriya Tantra, each differently
Chinese
没有穷尽。自性真谛无别，解脱于偏袒。那么，如何才能将证悟二谛无别的能力转化为：自他的事业二者不有，因为各自无别，并且成熟即是究竟。不落入有无等边际的任何一方，因此远离一切边。于任何处皆不阻碍，因此圆满具足，智慧自显现，自心执着，远离一切边，自证现量，名为佛陀，如是名言的体性，如是安住于一方，难以言说，且远离思辨。༈。以不了义和了义之门安住之二种方式。说。认为意趣传承是一或异，是不了义的安住方式。说。随顺唯识宗和外密宗的观点，过去、现在、未来三时诸佛的意趣，于一切遍知之智慧中，体性是一，然而由于串习的力量各不相同，因此也不是融入一个传承中。譬如，木头的火焰虽是一个，但说每根木头的火焰各不相同，这仅仅是为了引导倾向于相异的所化众生，并非体性也安住于其自身中，因此，这不是唯一真如的究竟。中观宗认为如水入水般意趣传承是一，也与上述相同。此处解脱于一和异，意趣不混杂而圆满安住的方式。说。如是认为一或异是不了义，那么，了义如何呢？此处以安住于二谛无别的状态，对上述认为传承混杂或不混杂等有所偏颇的观点进行驳斥，因此此处是为了不了义。那些过失吗？执着于能取和所取二者，本自清净的无二自生智慧，即是如来一切佛陀的居所，于秘密的坦特罗，即广大的续部中说：无取执的智慧，是如来一切的居所。以及，于支分中说：安乐逝不住于平等的状态中。因此，没有二取执着的证悟之刺痛是安乐，显现其意义是逝，那也不安住于任何二边，因此是大平等。