English
All who demonstrate the dance of indivisible appearance and emptiness in a renowned manner are the words of the Vajra Body. Furthermore, the words of secret instructions and allusions symbolize the speech of the Sambhogakaya. Straightforward. This is an analogy for meaning. Just as the Nirmanakaya speaks words to the retinue of Bodhisattvas abiding on the ten bhumis, the Sambhogakaya does not speak words, but rather signifies with gestures. How then does it teach the Dharma? It teaches by revealing the Dharmas through bodily gestures to the minds of the retinue. For example, just as the appearance of a reflection in a mirror allows one to recognize the dirt on one's face, so too, by looking at the Sambhogakaya, the qualities of the teacher appear unobscured, and the Bodhisattva recognizes whatever obscurations are in their own mindstream. The way in which the Sambhogakaya communicates with the retinue is as follows: the Deva is the sound of illusory wisdom, and is therefore liberated from one and many. The body of the Bodhisattva's aspiration is not liberated from one and many. The Deva abides in the bliss of union, but is liberated from grasping, while oneself abides in the bliss of union and is bound by it. The Deva has no simultaneous or subsequent (cognition), while oneself has simultaneous and subsequent (cognition). The Deva's body has no front or back, while oneself has a front and back, and so on, one should understand. If these words occur in the context of reality, then is it not contradictory to express them in words? It is not contradictory. In the context of reality, the Sambhogakaya itself directly communicates such signs to the Bodhisattvas, and what is said here is from the perspective of that mode of demonstration being recorded in the texts, and is therefore words. The words of the Nirmanakaya symbolize guidance. Straightforward, teaching through transmitted words. Straightforward. All the Dharmas included in Samsara and Nirvana, without exception, are all taught by that Nirmanakaya through names and expressions attributed to disciples who generate faith, and thus are demonstrated through words of guidance and transmission. Having demonstrated in this way, no matter how many different categories of Samsara and Nirvana are expressed in meaning and words, they do not extend beyond the Vajra speech of indivisible appearance and emptiness. That very essence, without elaboration, appears as various names and words, thereby enabling all beings to understand, this is the speech of wisdom, which is a praise. That speech of wisdom is beyond all sounds, names, and words. Speaking with sound.
Chinese
我没有罪过的例子是：如同莲花虽然生长在污泥中，却不被污泥所染一样，一切音声都没有被边际的过失所沾染。化身在说出语言文字的时候，也没有贪执。那么，化身的语言方式，和词、语、句三种有什么区别呢？如果说三者都是词语，那么这些的意义如前面所说的那样。秘密身的语言所象征的是大乐方便之词，正直。通过双运父母的根，在父母的虚空中，红色明点太阳和白色月亮同时安乐地升起。譬如无畏的狮子以威势压倒其他野兽一样，以空性自生的智慧压倒贪执分别，从而见到俱生智。因此，将明点的本体作为俱生智的理由是：为了压倒分别，以及为了与见到意义的事业相结合，所以说是理由。像这样，本体上出现了五种，方式上出现了六种，词语上出现了七种，这是怎么样的呢？总的来说，如果从所知事物的广略方面来说，自性身归于法身，秘密身归于报身。具体来说，如果确定意义的类别来解释，在五种方式的时候，出现自性身的理由是：因为将前一刹那的错觉分别轮回之法，和法性自生的智慧二者无别地证悟，所以必须确定轮回涅槃无别的自性身，因此出现了自性身。在五种本体的时候，不出现自性身的理由是：因为错觉分别没有自行消失。那么，化身的眷属中有双运吗？那时，在证悟意义的时候，不是通过观察事物来证悟，而是依靠化身的语言来证悟。在词语的场合，出现秘密身的理由是：在五身的时候，对于上等根器者来说，是一次性证悟见解，所以不需要依靠方便。而在这里，因为不能一次性证悟见解，所以必须依靠词语和文字的形象。对于有贪执的人来说，方便道是
English
My example of being without fault is: Just as a lotus, although it grows in mud, is not stained by mud, all sounds are not tainted by the faults of the edge. Even at the very moment when the incarnate body speaks words, there is no attachment. Then, what is the difference between the way of speaking of the incarnate body and the three, word, speech, and sentence? If you say that all three are words, then the meaning of these is as explained above. The speech of the secret body symbolizes the words of great bliss and means, upright. By stirring the roots of the two parents, in the space of the parents, the red bindu sun and the white moon arise simultaneously in bliss. For example, just as the fearless lion overpowers other wild animals with its might, so does the self-born wisdom of emptiness overpower attachment and discrimination, thereby seeing the co-emergent wisdom. Therefore, the reason for establishing the essence of the bindu as the co-emergent wisdom is: in order to overpower discrimination, and in order to combine with the activity of seeing the meaning, it is said to be the reason. In this way, five arise in the essence, six arise in the manner, and seven arise in the words. What is this like? In general, if we speak in terms of the expansion and contraction of knowable things, the nature body is included in the Dharma body, and the secret body is included in the enjoyment body. Specifically, if we identify the categories of meaning and explain them, the reason why the nature body appears in the case of the five manners is: because the previous moment's illusion and discrimination, the Dharma of samsara, and the self-born wisdom of Dharma nature are realized as inseparable and one, it is necessary to establish the nature body that is inseparable from samsara and nirvana, therefore the nature body appears. The reason why the nature body does not appear in the case of the five essences is: because illusion and discrimination do not disappear on their own. Then, does the retinue of the incarnate body have union? At that time, when realizing the meaning, it is not realized by examining things, but by relying on the words of the incarnate body. In the case of words, the reason why the secret body appears is: in the case of the five bodies, for those with superior faculties, the view is realized all at once, so there is no need to rely on means. But here, because the view cannot be realized all at once, it is necessary to rely on the image of words and letters. For a person with attachment, the path of means is
Chinese
因为需要向萨热坚讲述解脱之道，所以显现秘密身的缘由是这样。具体而言，将化身的言辞与智慧结合并加以确定的方式有三种：简略、广说和总结，以及附带的教诲。首先，简略的指示是，如果那样区分，可能有七种有或无，但如果归纳，则有两种。这两种是什么呢？不考察四身之后，只考察化身之语。而且，以可考察与不可考察两种方式来理解意义并进行考察，是将智慧与大小根器相适应地结合。有些人认为，这是五种事物、方式和言辞的总括。不考察四身之后是指：不考察四身之后，即使在事物之时，也不考察四身之后；即使在方式之时，也不考察四身之后；即使在言辞之时，也因为无法考察四身。考察一种之后是指：化身的言辞，据说需要考察事物、方式和言辞三种。如果这样做，会有一些不相关联之处。如这里所说，以言辞来归纳总结是合理的。广说分为两种：不可考察的理解和通过考察而理解的理由。第一种有五点。计数。不可考察而理解的理由有二点。计数。所量之法皆为菩提心之精华，故不可考察。陈述。其中，前者使人理解不可考察，即由六道众生所包含的一切法，无一遗漏，皆从原始以来就安住于菩提心的精华之中，因此，没有可考察的对象和进行考察的主体。为什么呢？如果所知之法不存在，则不存在；如果存在，则存在的程度皆为法身。如果不显现，则不显现；如果显现，则显现的程度皆为法身。例如，如果去了珍宝岛，就不会介入对土地、石头显现与不显现的考察。显现和声音的一切法都是法身的波涛，对这个道理进行考察是没有意义的。不可考察而产生的理由是包含原因的。陈述。真实如实的法身之义，言辞和文字也无法表达，不能表达。理由是什么呢？真实圆
English
Because it was necessary to explain the path of liberation to Sarabjana, the reason for the appearance of the secret body is this. Specifically, there are three ways to ascertain the words of the emanation body by combining them with wisdom: briefly, extensively, and concluding, along with the instructions. First, the brief indication is that if divided in that way, there may or may not be seven, but if summarized, there are two. What are these two? Not examining after the four bodies, but only examining after the words of the emanation body. Moreover, understanding the meaning and examining it in two ways, whether it can be examined or not, is combining wisdom in accordance with the capacity of great or small faculties. Some consider this to be the summary of all five things, ways, and words. Not examining after the four is: not examining after the four bodies, even at the time of things; not examining after the four bodies even at the time of ways; not examining after the four bodies even at the time of words, because the four bodies cannot be examined. Examining after one is: the words of the emanation body, it is said that it is necessary to examine the three: things, ways, and words. If this is done, there will be some unrelated points. As said here, it is reasonable to summarize with words. The extensive explanation is divided into two: the understanding of what cannot be examined, and the reason for understanding through examination. The first has five points. Enumeration. There are two reasons for understanding what cannot be examined. Enumeration. All measurable dharmas are the essence of Bodhicitta, therefore they cannot be examined. Statement. Among them, the former makes one understand what cannot be examined, that is, all the dharmas contained by the six types of sentient beings, without exception, have been abiding in the essence of Bodhicitta from the very beginning, therefore, there is no object to be examined and no subject to examine. Why? If all knowable dharmas do not exist, then they do not exist; if they exist, then the extent of existence is all Dharmakaya. If they do not appear, then they do not appear; if they appear, then the extent of appearance is all Dharmakaya. For example, if one goes to the island of jewels, one will not engage in the examination of whether the land and stones appear or not. All dharmas of appearance and sound are the waves of Dharmakaya, and it is meaningless to examine this meaning. The reason for what comes from not being examined is that it contains the cause. Statement. The meaning of the truly perfect Dharmakaya cannot be expressed by words and letters as it is, it cannot be expressed. What is the reason? Truly perfect
Chinese
证悟之佛陀亦认为四身之意乃是此法性。因难寻故说为难示。金刚经云：法性是所知，然不能被识知。如是法性之意，非闻思修之境，佛之三智亦非其境。如是说。诸位四身之佛陀，不以四身之意对眷属弟子们作任何言语上的开示。虽未作任何言语上的开示，然弟子们能见其义并证悟，故称广说。此时，导师以言语讲说，弟子们听闻，二者皆无。又，所谓诸佛之子未作任何言语上的开示，是指诸佛之子，即菩萨。诸佛之子，即著名的居士离垢称，以表法的方式开示佛法，即于一空室内，无枕无垫而卧，示现病容而住。其中，空室代表三界轮回之大厦。无枕无垫而卧，代表六道众生三时之境。世尊明知，居士离垢称身患疾病，问：谁能去问候？无人应答。于是，世尊问阿难：你能去问候吗？阿难因之前曾被驳斥而答：不能。之前是如何被驳斥的呢？之前世尊示现生病之相，阿难去城中寻找酥油和牛奶，途中遇见居士离垢称，居士问：你去哪里？阿难答：世尊生病了，我去寻找牛奶。居士说：世尊已断除烦恼和分别念，哪里会有生病？如果真的生病了，你的东西能起作用吗？若能起作用，那他就是没有成佛。阿难羞愧地返回，受到了驳斥。阿难因之前被驳斥而感到害怕，故答不能。世尊问文殊菩萨：你能去吗？文殊菩萨是智慧之主，答：我可以去。于是二人一同前往，那些眷属们……