English
O! Because the basic body is like a sphere, the reason why the terms of ignorance, wisdom, purity, and obscuration have never existed from the beginning is that the inexpressible sphere is the nature of non-separation. Lord of Lanka! For these, with the distinction of the secret essence of the heart, etc., the four bodies, for the disciples, also truly possess the essence of Bodhi, with the distinction of not seeing with effort, know that there are differences between what should and should not be done, and the faults of purity and impurity. Said: Lord of Secrets! That is what was asked. In order to indicate the answer of what is pure and impure, said: Lord of Lanka, like this! After calling, in order to indicate the approaching number, the number said is also there, where, in the direction, is completely three. Purity from all to all is one, which is four. To say that, Lord of Lanka! There, where purity is like this! For the impure three, the initial explanation of indicating three three as nine is, with the first of the five karma habits that change due to conditions, the habit of manifesting and walking is pure, with the manifestation of the Sambhogakaya of the path of joining, indicating that the three are complete. The mind or nature of the manifestation, free from suffering, is Dharma Wisdom, which is the Dharmakaya. Like Shakyamuni Buddha, enjoying the aggregates of Dharma, teaching the Dharma with the body of signs and examples is the enjoyment of the manifestation. The Dharma King of Manifestation, such as Maitreya, etc., is the manifestation of manifestation, which is originally completely pure, the Lord of Freedom, and constantly appearing. Purity in the direction is, like this! The purity said is, the second and third pervasive walking habits, and the fourth co-emergent purity, with the complete enjoyment of the path of seeing, because the three bodies are not complete, the close indication is, enjoying the nature of all dharmas, spontaneously accomplishing without a place, not distinguishing or understanding anything, understanding that there is no dependence on anything, there is nothing to do, the nature does not exist, the wisdom of seeing without seeing anything is the Dharmakaya of complete enjoyment. Samsara Nirvana or the two truths of appearance and emptiness are free from objects, playing uninterruptedly in one moment is the Sambhogakaya. The disciples tamed by that body
Chinese
如若受用身具足相好之画像，则应视为化身。 显现五部等种种差别，乃是受用之化身。 所谓“完全清净，即是如此”等，第五，由习气之眠种子清净，于所见之法身中圆满三身之开示： 自明之虚空，证悟本无二之智慧，空寂且极清净，如是者，即是开展法身之法身。 法性远离所依，远离一切痛苦，于无别之安乐中，本自享受，乃是法身之圆满受用。 法身功德任运成就，身随意变，安住于显现之自性中，乃是法身之化身。 清净之答复为何？ 所谓“从一切处至一切处之大清净，即是如此”等，于前后时皆本自清净，无须勤作修治之自性身，乃是近示： 四身生起之基础，本初即是显空无别之自性，如是者，乃是自性之自性身。 彼之自性无尘且极清净，不可言说，乃是自性之法身。 凡从地狱之受用乃至胜者之受用，不需寻觅，心性本自圆满大乐而享受，不执著微尘，乃是自性之受用。 形相不定，随意变化，显现如所观察，乃是恒常不断之自性化身。 楞伽之主，何处清净，于何处清净，以及完全清净？ 呼唤结集者而言： 以基础本自清净之故，以及二者之一方清净之故，以及一切恒常清净之故，如是言说而将解说。 如此三身，乃是勤作本身因垢染而不清净之说。 若谓三身乃是果，业已成办，如今又欲修治及作，岂有可能？于无有者说为不清净，实乃相违，将成无有穷尽修治之过失。 此等并非无有穷尽之修治，乃是无作而成，不求而得之故，以及将果之名称安立于因之上。
English
It is said that an image of the Enjoyment Body, complete with marks and signs, should be regarded as an emanation. The appearance of various distinctions such as the five families is the emanation of the Enjoyment Body. As for "Completely pure, like this," etc., the fifth, the teaching of the complete three bodies in the Dharma Body seen through the purification of habitual latent seeds: The sky of self-awareness, the wisdom that realizes the original non-duality, empty and utterly pure as it is, is the expanse, the Dharma Body of the Dharma Body. Because the nature of reality is free from support and free from all suffering, the enjoyment of inseparable bliss from the beginning is the complete enjoyment of the Dharma Body. Because the qualities of the Dharma Body are spontaneously accomplished, the body transforms in any way and abides in the essence of appearance, it is the emanation of the Dharma Body. What is the answer to purity? As for "Great purity from all to all, like this," etc., the essential body that is primordially pure in past and future times, and cannot be purified by effort, is closely shown: The basis of the arising of the four bodies, the very nature of the inseparability of appearance and emptiness, as it is, is the Essence Body of the Essence Body. Its essence is stainless and utterly pure, indescribable, it is the Dharma Body of the Essence. Whatever enjoyment from hell to the enjoyment of the victors, without seeking, the very nature of mind spontaneously perfected in great bliss, enjoying without clinging to particles, is the enjoyment of the Essence. Since the defining characteristic is uncertain, it transforms in any way, appearing as it is examined, it is the uninterrupted emanation body of the Essence. The lord of Lanka, where is purity, in which direction is purity, and completely pure? Calling to the compiler, it will be explained thus, saying that because the basis itself is pure, and because one side of the two is purified, and because all is always purified. Thus, the three bodies are said to be impure because of the very effort of defilement. If the three bodies are the result, and the work is already done, then how can there be a desire to purify and act? It is contradictory to say that what does not exist is impure, and it will become the fault of purifying without end. These are not endless purifications, but because they are done without action and arise from seeking, and because the name of the result is placed on the cause.
Chinese
因为已经断除，并且依赖于清净，所以不会有矛盾。 说道：“秘密的主人是什么样的？” 这是询问名称的解释。 说道：“楞伽的主人是哪些？” 这是指三种清净： 哪些轮回的众生的智慧之眼完全被遮蔽，从最初的因本身所存在的遮蔽中，净化轮回的处所；从那之中，烦恼被净化，压低了地，确定了趋向于寂灭的种姓；最后，为了彻底净化所知障。 这是解释所承诺的意义。 楞伽的主人，从一切到一切都没有清净可做。 这是字面意思，是未曾见过任何遮蔽的至高无上的境界。 再次，楞伽的主人提问。 这是四个问题，如字面所示。 什么是常有但未成熟的？ 这是指化身，但不是报身。 虽然已经获得了实性的寂灭，但由于大悲心的力量，以不执著的方式行事，救度众生，并且是获得预言的集合者。 什么是成熟但非常有的？ 这是指报身，但不是化身。 在未获得圆满正等觉佛陀之前，或者在获得预言之前，任何成为果位菩萨的，显现圆满力量的身体，即显现为五部如来。 是。 什么是两者都是的？ 这是指报身和化身两者都是的。 具有剩余蕴而逝世的大手印持明者，是持有五部如来的圣者，获得了报身的装束，并且为了行持各种利益众生的事业，所以两者都是。 什么两者都不是的？ 这是指既不是色身也不是报身的，无生自性法身。 再次，楞伽的主人提问。 等等。 这四个问题是询问四身的事业等等，是一还是异。 回答是：他们的事业是所有佛陀的事业。 这是指利益众生的事业，四身的事业没有中断。 化身恒常地行持事业，也是从四身的事业的角度化现。 因此。 同样，报身以名号而著称，身体没有带来巨大的喜乐
English
Because it has been cut off, and because it depends on purity, there will be no contradiction. It is said, "What is the secret lord like?" This is asking for the explanation of the name. It is said, "Who are those lords of Lanka?" This refers to the three purities: Those whose eyes of wisdom of sentient beings in samsara are completely obscured, from the obscuration that exists in the very first cause, purifying the place of samsara; from that, the afflictions are purified, the ground is suppressed, and the lineage is determined towards nirvana; finally, in order to completely purify the obscuration of knowledge. This is explaining the meaning of the commitment. The lord of Lanka, there is no purity to be done from all to all. This is the literal meaning, the supreme state where no obscuration has ever been seen. Again, the lord of Lanka asked. This is four questions, as the words indicate. What is constant but not mature? This refers to the emanation body, but not the enjoyment body. Although the nirvana of reality itself has been attained, due to the power of great compassion, acting in a non-attached way, liberating beings, and being the gatherer who has received prophecy. What is mature but not constant? This refers to the enjoyment body, but not the emanation body. Before the attainment of the perfectly complete Buddha, or before receiving the prophecy, whatever becomes the bodhisattva of fruition, the body that manifests complete power, that is, the manifestation of the five regent Buddhas. Is. What is both? This refers to both the enjoyment and emanation bodies. The great seal vidyadhara who passed away with the remaining aggregates, is the holy one who holds the five lineages, has obtained the attire of the enjoyment body, and in order to perform various deeds for the benefit of beings, therefore it is both. What is neither? This refers to the unborn nature dharmakaya, which is neither the form body nor the enjoyment body. Again, the lord of Lanka asked. And so on. These four questions are asking whether the activities of the four bodies, etc., are one or different. The answer is: Their activities are the activities of all Buddhas. This refers to the activities of benefiting beings, the activities of the four bodies are not interrupted. The emanation body constantly performs deeds, and also emanates from the perspective of the activities of the four bodies. Therefore. Similarly, the enjoyment body is known by name, the body does not bring great bliss
Chinese
因为能够理解并安住于禅定，所以教导眷属的法，也是圆满佛陀的自性，称为报身。显现于此。从无二的意境中不动的法身，也是诸佛的意境显现为法身。对于没有实体的，一切显现之基的自性身，也是成佛的一切之自性基础。因此，一切身都是一个自性，从一和多中解脱。楞伽的主人，对于这些是众多等。这是命名的四种类别。其理由是：原因是，化身显现如微尘般众多。成熟是，圆满受用是导师的意念唯一，眷属的想法唯一。完全清净是，法身在无二自性中，二种色身自然显现。其本身是，所化众生的显现，身之来去增减，显现不显现中本来解脱，所化与能化本身也不可得。楞伽的主人问道：秘密的主人，这些是常恒的吗？这是关于四身之体性的六个问题。楞伽的主人六个问题是这样的：这些是常恒的。等等，为了近似地显示，对于六个问题，有前后十八个回答。前两个问题的六个回答是由后面的部分解释的：因为不变且没有对治，所以也是常恒的。因为任何生起都不可得，所以也是无常的。因为是万物之基础，所以常也是常。因为完全不可得边，所以无常也是无常。因为不是刺入，所以也不是常。因为持续生起，所以也不是无常。中间问题的六个回答也同样解释：因为是殊胜的意念，所以也是存在的。因为没有实体，所以也是不存在的。因为是清净传承的境地，并且超越了边和中，所以存在也是存在，不存在也是不存在。因为超越了名言，并且是本来的如是，所以也不是存在，也不是不存在。最后两个问题的四个回答是顺应
English
Because one can understand and abide in samadhi, the Dharma taught to the retinue is also the nature of the complete Buddha, called the Sambhogakaya. It appears there. The Dharmakaya, which is immovable from the state of non-duality, is also the intention of the Buddhas manifested as the Dharmakaya. For that which has no substance, the Svabhavikakaya, which is the basis of all appearances, is also the basis of the nature of all Buddhas. Therefore, all bodies are of one nature, liberated from one and many. Lord of Lanka, regarding these as many, etc. These are the four categories of naming. The reason for this is: The cause is that the Nirmanakaya appears as numerous as dust particles. Maturation is that the perfect enjoyment is the single intention of the teacher, and the single thought of the retinue. Complete purification is that the Dharmakaya, in the non-dual nature, naturally manifests as two Rupakayas. That itself is that the appearance of those to be tamed, the coming and going, increase and decrease of the body, is inherently liberated from appearing and not appearing, and the tamed and the tamer themselves are also unobtainable. The Lord of Lanka asked: Are these secret lords permanent? This is six questions about the nature of the four bodies. The six questions of the Lord of Lanka are like this: These are also permanent. Etc., to show approximately, for the six questions, there are eighteen answers before and after. The six answers to the first two questions are explained by the later part: Because it is unchanging and without an antidote, it is also permanent. Because any arising is unobtainable, it is also impermanent. Because it is the basis of all things, permanent is also permanent. Because the edge is completely unobtainable, impermanent is also impermanent. Because it is not piercing, it is also not permanent. Because it arises continuously, it is also not impermanent. The six answers to the middle question are also explained in the same way: Because it is a sublime intention, it is also existent. Because there is no substance, it is also non-existent. Because it is the realm of a pure lineage, and because it transcends the edge and the middle, existence is also existence, and non-existence is also non-existence. Because it transcends terminology, and because it is originally as it is, it is also not existent, nor is it non-existent. The four answers to the last two questions are in accordance with