English
To demonstrate that, it appeared in accordance with the beings to be tamed. Not only the beings to be tamed, but also the tamer will not be exhausted, but will continue to appear continuously, such a Bhagavan. Since there is no time when compassion does not arise, it is said that compassion is constant. The nature of constancy, for the sake of inconceivable beings to be tamed, did a great deed, like that manifesting and appearing. The retinue is, the realm of Dharma is pervasive, the beings to be tamed are pervasive. Those are the retinue. Therefore, what cannot be said, cannot be said again, because it is inconceivable. Or, the path of accumulation and the path of joining can also be said. How those retinues and the teacher Buddha appear, and how the retinues appear high and low. The words are well combined, using the eight metaphors, in all times and forms, there is no time when it is not said, so it is declared. Because it appears without bias to the beings to be tamed, it dwells in greatness. This also symbolizes that in the manner of the two truths, ultimate truth and conventional truth, it appears in front of the beings to be tamed. Regarding the beginning of the secret body, first, the common demonstration of time and collection is: with "the words of desire, self-cause, like this," etc. For the beings to be tamed who have desire, without abandoning desire itself, but clearly showing it as self-born wisdom, and taking desire itself as a method of seeing, thereby combining it in meaning, that is self-cause. Its words are demonstration, that is, appearing like this. That is also because desire itself is not hindered by self-born wisdom, not grasped by one's own continuum, but the meaning of Dharma nature grasped by method, as a method of clearly manifesting as self-appearance, that is intention. Like that, from the secret body, in the manner of a lion-like speech, for the secret lord, the intention that appears in the absence of speech, that is the time of hearing. That is also sometimes, not all the time. The nature of the teacher is: dwelling in the great wisdom of the assembled bindu as the basis, having the taste of bliss, without afflictions, without fabrication, without a moment, without an antidote, but appearing as great wisdom self-luminous. Even so, it has because the qualities appear spontaneously accomplished. Without abandoning the two extremes, separated and transcended. The place is, miraculous power
Chinese
“完全圆满之处”等等。与意义相符的自性是，明明没有却显现各种化身，对于所化众生来说，也是完全圆满的生处。秘密金刚的顶端是顶髻，它与莲花根部的顶端相遇，明点下降回转就是转法轮。下者变得特殊，难以理解的甚深意义，是秘密智慧生起的意义之最胜，具有四喜、八喜和十六喜，因此而喜悦。执持女性部分，是母亲的子宫。莲花是有染者与无染者结合，那莲花根部的顶端是莲蕊或精华。是所有胜者秘密身的宫殿。如果被方便所摄持，瑜伽士们就能与意义相遇，是前往果地的足迹。如果未被方便所摄持，则是使三界一切众生漂泊的基础。是凡夫人产生贪欲的所依，是众生出生和出现的处所。如果未被方便所摄持，则是随业自在的众生走向业之道的道路。如果被方便所摄持，则成为瑜伽士们从高到高前进的道路。行为仅仅是显示与一切众生相似，有染者依靠如上方方便等，使染污得以清净，因此被称为莲花者而显现，是确定为秘密身所居之净土。示现者的特征是，与下方一切不共，因难以理解而是秘密，不舍弃边际的痛苦，安住于受用二者乐空无别，是为身。眷属是，秘密眷属脉和明点不可思议，是言语无法表达的无数，为了显示那个，就像这样。那是了知且难以理解，对于秘密咒语的意义毫不动摇的心，不舍弃边际的自性是勇猛。那些比下方特殊，因此是伟大。意义具有如金刚般的三者，快速是因为在一切缘起聚合之时，烦恼于刹那间摧毁，智慧于刹那间生起，与一切大金刚相应。于刹那间到达清净之地，于刹那间断除烦恼和障碍，因此是锋利。
English
"The place of complete perfection," and so on. The self that accords with the meaning is, although non-existent, the various manifestations that appear, for the sake of those to be tamed, it is also the source of complete perfection. The tip of the secret vajra is the crown of the head, and when it meets the tip of the root of the lotus, the dropping and reversing of bindu is the turning of the wheel. The lower one becomes special, the profound meaning that is difficult to understand, is the supreme meaning of the arising of secret wisdom, and is delighted with the four joys, eight joys, and sixteen joys. Holding the female part is the womb of the mother. The lotus is the union of the defiled and the undefiled, and the tip of the root of that lotus is the stamen or essence. It is the palace of all the victorious secret bodies. If seized by skillful means, the yogis will meet with the meaning, and it is the footprint of going to the ground of fruition. If not seized by skillful means, it is the basis for making all sentient beings of the three realms transmigrate. It is the support for ordinary people to generate desire, and it is the place where sentient beings are born and arise. If not seized by skillful means, it is the path for beings who are independent to go on the path of karma. If seized by skillful means, it becomes the path for yogis to go higher and higher. The conduct merely shows similarity with all sentient beings, and the defiled ones rely on skillful means such as the upper skillful means to purify the defilements, therefore it is known and appears as the one with the lotus, and it is the pure land that is determined to be the dwelling place of the secret body. The characteristic of the teacher is that it is not common with all the lower ones, and because it is difficult to understand, it is secret, not abandoning the suffering of the extremes, abiding in the inseparability of bliss and emptiness of the two enjoyments, it is the body. The retinue is, the secret retinue channels and bindus are inconceivable, it is beyond countless numbers that cannot be expressed, to show that, it is like this. That is knowing and difficult to understand, the mind that does not waver in the meaning of the secret mantra, the nature of not abandoning the extremes is courageous. Those are more special than the lower ones, therefore they are great. The meaning has three like a vajra, quick because at the time when all interdependent things gather, afflictions are destroyed in an instant and wisdom arises in an instant, corresponding to all great vajras. Reaching the pure land in an instant, cutting off afflictions and obscurations in an instant, therefore it is sharp.
Chinese
各种功德的差别自然显现而生起，俱生智使其自身显明而区分，比下者的方法更为殊胜而伟大，不舍烦恼而清净而广大，离对境之智慧难以衡量而深奥，大智慧自然显现而无有消失，彼时一切分别念皆自显为智慧，故名为种种等。难以证悟且极其隐秘的不可思议之义，与脉和明点生起并安住于处所等一起，因缘聚合后于意义上获得体验是断除疑惑，意义显现是决断，明点安住于金刚顶端而未触及分别念是融化聚集，这些是同一续部，此外也因所化众生的根器不可思议而有不同的续部结合。如是等在经文中已阐明。 坦然示现，处所清晰，轮涅明亮，教法增上。 从一切到一切显现，这是时间。 再次，意旨坦然，所化之义清晰，乐空智慧明亮。 再次，法身坦然，报身清晰，化身明亮，密身增上。 于一切时与处自然显现。 《集经》四身论释·续义明释。
English
The various distinctions of qualities arise naturally, and the co-emergent wisdom clarifies itself, thus distinguishing; it is greater because the methods are more excellent than the lower ones; it is vast because it is pure without abandoning afflictions; it is profound because the wisdom that is separate from objects is immeasurable; it is without cessation because great wisdom arises as self-clarity; at that time, all conceptual aggregates appear as wisdom, hence it is called various, and so on. Those inconceivable meanings that are difficult to realize and extremely secret, together with the arising of channels and bindus and abiding in places, etc., experiencing the meaning after the conditions are gathered is cutting off doubt, the appearance of meaning is decisiveness, and the bindu abiding at the vajra tip without touching conceptualization is melting and gathering. These are one tantra, and also different tantras are combined because the dispositions of those to be tamed are inconceivable. Thus, and so on, is explained in the text. Manifesting plainly, the place is clear, the cycle is bright, and the teaching is increasing. Appearing from all to all, this is time. Again, the intention is plain, the meaning for those to be tamed is clear, and the bliss-emptiness wisdom is bright. Again, the Dharmakaya is plain, the Sambhogakaya is clear, the Nirmanakaya is bright, and the Secret Body is increasing. Naturally appearing at all times and places. Commentary on the Four Kayas of the Gathering Sutra: Clarifying the Meaning of the Tantra.