English
In order to closely show the meaning appearing to the beings to be tamed. In order to show the appearance of the Victorious One, from the realm of Suchness, from the connection and transformation of causes and networks, and so on. The cause of the appearance of the body is the manifestation of Suchness itself. From the manifestation of the two networks of illusion of the means of liberation, the appearance of obtaining the fruit of the five bodies, non-regression and non-destruction, is not other than the self-manifestation of awareness that manifests the very nature of self. For the benefit of sentient beings, the means are not mixed with the lineage of wisdom, and the essence is one taste. In the root tantra it is said: The wisdom itself that is firm in means arises in such a state. For the teachings of delusion, it is said that the appearance of the body of the six causes of samsara is also the appearance of the body for those whose karma is not pure. In order to show the number of the five bodies, the supreme stainless body of the Thus Gone One, and the five bodies of the Sugata are summarized, and so on. Among the five bodies of the Thus Gone One, the supreme and stainless Dharmakaya. The summary is that the four bodies and the five bodies are summarized and shown. The four bodies are the Bhagavan's complete enjoyment body. Bodhi is the body of Bodhi. That is the supreme Nirmanakaya and Sambhogakaya. Vajra body and five bodies. That and so on, the body is inconceivable. That is the summary of the past, and it also shows that there is no non-five bodies. Those in general are the Dharmakaya of the path, the common body and the Dharmakaya of the realm, and the wisdom Dharmakaya, and the great Dharmakaya, and the wisdom's complete enjoyment body and the emanation's complete enjoyment body, and the secret complete enjoyment body, and the great complete enjoyment body. Emanation is also the common emanation, and the conforming emanation body, and the great emanation body, and the secret, and the enjoyment emanation, and so on, are different. If you think about the way of doing altruistic activities with the body, showing the body in the ten directions and four times, showing the body by taming beings with means, and so on. For the blessing of great compassion, like a wish-fulfilling jewel. In all situations of the beings to be tamed, it is shown without going back and forth as it appears, like taming. What is that? Supreme Bodhi is the Vajra body.
Chinese
于无染净土显现身相，等等。证悟二谛无别的身，是无生无灭的，乃是第六大圆满报身。此乃对于业尽的所化，显现于大乐净土。此外，于世间之色究竟天，对十地菩萨，显现圆满智慧受用，于有情众生界，对具信之眷属，显现为能仁王等等，各不相同。身之体性，为了从显空解脱之故，从法界未动摇而显现。身相即是如是之法界。如是说。也是法身，某些人认为从智慧刹那的相续前一刹那开悟而显现，此乃正理，因为并未超胜于地与波罗蜜多之故。为了显示从不净业的所化众生前，以相好来成办利益，故说非为清净身相。如是说了三句，调伏无有偏颇。为了五种体性之故，而宣说数量，彼时无有生灭之身。不为业所染之莲花身。解脱与究竟等等。利益有情众生之时，智慧之身自性恒常，是金刚身。不为业与异熟所染，现证圆满果位，乃是现证菩提之身，如是共有五种。如是宣说体性从清净与不清净所显现之身相。为了显示清净道之五身，如是证悟之族姓，名为金刚。如是宣说了五身之体性。殊胜之士乃是，身体虽为凡夫，然心已成佛，相续必定存活，彼乃被称作金刚萨埵，是为金刚身。于一切处，自显现圆满，自明智无有迁变而无别证悟，亦是如来之族姓，法身亦是彼。如是等等，身相不可思议。如是说。总摄其他事物，乃是从证悟之明智中，功德皆生且无有执着，二利圆满故，三族姓与三身等等亦圆满，亦可引导至数量之外的身相。从菩提心之坛城中生起，如是显现也是第六智慧之远离三边之顶髻中
English
Appearing in the immaculate pure land, and so on. The body that realizes the inseparability of the two truths, being free from birth and death, is the sixth great enjoyment body. This is what appears to the disciples who have exhausted their karma in the Great Akanishta. Other than that, in the Akanishta of the world, to the tenth-level bodhisattvas, the complete enjoyment of wisdom appears, and in the realm of sentient beings, to the faithful retinue, the King of Sages appears, and so on, each being different. The characteristic of the body is that it appears without moving from the sphere of reality, because it is liberated from appearance and emptiness. The appearance of the body is the sphere of suchness. Thus it is said. It is also the Dharmakaya, but some people think that it appears from the previous moment of the continuum of the moment of wisdom, which is reasonable, because it does not surpass the ground and the perfections. In order to show that the meaning is accomplished by the marks from the disciples of impure karma, it is said that it is not a pure body. Thus, three sentences are spoken, and the taming is impartial. The number is shown because of the nature of the five. At that time, there is no body of birth and death. The lotus body is not stained by karma. Liberation and the end, and so on. At the very time of benefiting sentient beings, the nature of the wisdom body is constant, it is the Vajra body. Not stained by karma and ripening, the fruit is directly perfected, it is the body of direct enlightenment, so there are five. Thus, the nature of the body that appears from purity and impurity is explained. In order to show the five bodies of the pure path, the lineage of such realization is called Vajra. Thus, the nature of the five bodies is explained. The supreme being who is immersed is that although the body is an ordinary person, the mind has become a Buddha, and the continuum must live on. He is called Vajrasattva, who is the Vajra body. In all places, self-appearance is complete, self-intelligence is without change, and is realized without distinction. It is also the lineage of the Tathagata, and the Dharmakaya is also that. And so on, the body is inconceivable. Thus it is said. To summarize other things, it is from the intelligence of realization that all qualities arise and are without attachment, and the two benefits are complete, so the three lineages and the three bodies, etc., are also complete, and can also be led to bodies beyond number. Arising from the center of the mandala of the Bodhicitta, such appearance is also the sixth wisdom, the crest that is free from the three extremes.
Chinese
如是，彼等之中自显现即是生起，是为断除二元对立。为了指示证悟之境，宣说了“身乃种种一切”。如果了知身体圆满、不杂、无自性，远离来去，则无有差别和单一之显现。为了指示身语意也从一和多中解脱，有“意性语之坛城显现”等。为了三者自成、远离边际，一亦显现为三，体性无有局限，不可分割，仅是随所化众生的显现而分。为了指示口诀，说“欲成办善妙坛城者，应于一切时处，无有自他之分别，当知本即坛城”。为了断除希望的邪见，希求获得五身的瑜伽士，于一切行持中，能修所修无有分别，因为于五身坛城中本已成佛，故不应生起未得欲得之心。此乃最胜成就，名为“普胜”。如是，为了指示证悟即是成就之精华，故最初宣说。第二十六章之释眼完毕。为了主要指示以誓言摄持之根本，将着手解释第二十七章。之后，如来续之王《幻化网》，此为特别之言说，应与“说”字相连。何者？即是将三百支分之根本归纳为十五，为了不浪费必要之路之果而宣说。为了指示誓言之总的必要，从“十方世界微尘数”至“为调伏彼故而示现”。总的来说，调伏分别念之对治，与不共的声闻乘之调伏，以及菩提萨埵之律仪，还有内外密咒之所有誓言，虽于如是之自性第六智慧之中无有来去，然因无明之因，而有种种不同之见解，故如何示现相应，乃至十善业和世间人之戒律，也显现为重视断见，如是显现。轮回与涅槃，自
English
Thus, self-arising in those is arising, which is to abandon duality. In order to indicate the realm of realization, it is said, "The body is all kinds of varieties." If one knows that the body is complete, unmixed, and without self-nature, and is free from coming and going, then there is no appearance of difference and oneness. In order to indicate that body, speech, and mind are also liberated from one and many, there is "The mandala of the nature of mind appears as speech," and so on. In order for the three to be spontaneously accomplished and free from extremes, one also appears as three, the essence is unlimited, indivisible, and only divided by the appearance of those to be tamed. In order to indicate the instructions, it is said, "Those who wish to accomplish the excellent mandala should always, in all places, without distinguishing self and other, know that it is inherently the mandala." In order to cut off the wrong view of hope, the yogi who desires to attain the five bodies, in all actions, there is no distinction between what is to be accomplished and what accomplishes, because one is inherently enlightened in the mandala of the five bodies, so one should not arise with the thought of wanting to attain what has not been attained. This is the supreme accomplishment, called "Universal Victory." Thus, in order to indicate that realization is the essence of accomplishment, it is first spoken. The explanation of the twenty-sixth chapter is completed. In order to mainly indicate the root held by the samaya, the explanation of the twenty-seventh chapter will be commenced. Then, from the King of Tantras, the Tathagata Continuum, the Net of Illusion, this is a special statement, which should be connected to the word "say." What is it? It is that the root of the three hundred branches is summarized into fifteen, and it is spoken in order not to waste the fruit of the necessary path. In order to indicate the general necessity of the samaya, from "The dust of the ten directions of the world" to "It is shown to be appropriate for the purpose of taming them." In general, the antidote to taming conceptualization, the uncommon taming of the Hearers, the vows of the Bodhisattvas, and all the samayas of inner and outer mantras, although there is no coming and going in the nature of the sixth wisdom, due to the cause of ignorance, there are various different views, so how it appears to be appropriate, even the ten virtues and the worldly precepts of people, also appear to value cutting off views, such as being strict with the code of conduct, such as appearing. Samsara and Nirvana, self-
Chinese
为了说明，如果在续部中存在，就没有必要出现教法的过失。 "真实性与虚妄分别"，这样说了三个方面。因为不可改变，所以本体没有差别。 只是因为业的错误才进行衡量。 如果本来就存在本体，这两者。 如果两个事物是不同的，就会出现无法证成的过失。 "一切都变成唯一的味道"，这意味着通过分析，两个事物在本质上没有差别。 为了说明即使两个真理只是用名言来区分也没有差别。 "世俗如水月"，从这里开始，"世俗如幻术般成就一切"。 菩提心自性，如果本体不确定，就没有"这个"，这是什么样的例子呢？ 无论显现什么，都称为世俗，但并不希望本体发生改变。 因此，最初的雅玛具有坚定性，因为在那时没有把握本体，并且没有作者和因缘，所以不是偶然的，而是如实地看到。 它本身不是断灭的空性，所以不会阻碍任何事物，是无二的。 "处于恶劣状态时，就是虚妄分别"，等等。 对于断灭论者，以及不确定的，只观察事物的一个方面的，在显现本身就是分别的时候，没有舍弃，而是以行境的智慧来迷惑本体，所以没有自续。 "以慈悲和善巧方便的禅定"，等等。 通过智慧幻化的瑜伽可以实现的思维和行为，可以成就任何自他的事业。 "如果各自确定自性"，这意味着如果两个事物是不同的，那么就没有必要为了教导身语意的法而存在。 因此，真实的智者们，宣说了万法皆无自性。 如其所说，导师也已经确立了，对于诸法，无论从哪个方面来说，都是没有实体的，这是见地的究竟。 为了说明，因为有它，即使行持十五事也不会被玷污。 例如，知道毒的种类，这很容易理解。 即使没有坚定性，但凭借对慈悲和教言的信心，通过修行不会堕入恶道，变得非常强大，这不是不希望的，而是为了行境和策励，所以首先提到了大沐浴。 为了简要说明三根本烦恼的根本。 "烦恼自身和共同的显示，如果不错误地理解其特征，就能理解其意义"。