Chinese
显现，即寂静和忿怒的幻化神变，以及文字之门显现的幻化神变，不混杂、圆满具足的诠释幻化神变，以及解释意旨、随之教导的幻化神变，总共显现为四种。它们各自恒常持续地生起，自然而然地生起，通过劝请和祈祷而生起，以及与对境相遇而生起，因此将生起的时间和本体作为因缘。这些在《总集篇》第三品中已讲述，此处为了每一品都详细阐述，因此也承认是解释的续部。为了与此相符，也将四身教法、大秘密宗的章节意义的阐述与之结合，因为汇集了所有佛的意旨，所以要把握这部成为一切法之明镜的大经部的要点，使其不混杂、圆满具足。加持四身教法宝，汇集一切意旨的总集经，第四导师所预言的传承，我视为教法的大秘密宗。这是中间的偈颂。第二部分有四种：幻化神变，法显现的神变，诠释的神变，随之教导的神变。第一部分有三种：总说，广说，总结。第一部分是：从“楞伽”到“神变”之间所说，此品显示了究竟义。楞伽的主人，其中的幻化神变是：例如，从不灭之身显现寂静的神变，以如实的方式调伏众生；以及从那个基础转变的神变，以与所化不相应的方式显现，以忿怒的方式调伏众生。第二部分有两种：寂静和忿怒。第一部分有三种：总说，广说，总结。第一部分是：从“楞伽的主人”到“神变”之间所说，楞伽的主人，显现的神变是：例如，显现为五种，出自天部续的广大分别念：断除分别念的行为相符而调伏众生，以具有表征的方式如实领受而理解意义，讲述天部续而获得一切成就。
English
Appearances, namely, the magical displays of peaceful and wrathful [forms], the magical displays of the appearance of Dharma through letters, the magical displays of complete and unmingled expression, and the magical displays of explaining the intention and subsequently teaching, all appear as four. Each of these arises constantly and continuously, arises spontaneously by nature, arises through urging and prayer, and arises through encountering objects; thus, the time and essence of arising are combined as causes. These are spoken of in the third chapter of the Compendium; here, it is also acknowledged as an explanatory tantra because each chapter extensively explains [them]. In accordance with this, the teachings of the four bodies and the explanation of the meaning of the great secret lineage are also combined with it. Because it combines the intentions of all Buddhas, one should grasp the essential points of this great sutra, which has become a mirror of all Dharmas, so that it is unmingled and completely perfect. The blessings of the four bodies' precious teachings, this general sutra that combines the intentions of all, the lineage prophesied by the fourth guide, I regard as the great secret lineage of the teachings. This is an intermediate verse. The second part has four aspects: magical displays, magical displays of the appearance of Dharma, magical displays of expression, and magical displays of subsequent teaching. The first part has three aspects: summary, detailed explanation, and conclusion. The first part is indicated from "Lanka" to "magical displays," and this chapter shows the definitive meaning. Lord of Lanka, the magical displays of manifestation are as follows: for example, the magical display of manifesting peace from the state of the unceasing body, taming beings in accordance with reality; and the magical display of transforming from that basis, appearing incompatible to those to be tamed, taming beings in a wrathful manner. The second part has two aspects: peaceful and wrathful. The first part has three aspects: summary, detailed explanation, and conclusion. The first part is indicated from "Lord of Lanka" to "magical displays," Lord of Lanka, the magical displays of appearance are as follows: for example, appearing as five aspects, from the great conceptualization of the lineage of gods: taming beings through actions that accord with destroying conceptualization, understanding the meaning by truly grasping what has signs, by speaking of the lineage of gods, all attainments
Chinese
与此相关。应当以理性的方式陈述佛语的意义。正如所说，任何事物的出现都应解释为象征的意义。以何种方式象征调伏，所指的奇迹是身色，即根本的意义；以何种方式象征调伏，所指的奇迹是手和手印，即象征肢体的意义；以何种状态象征调伏，所指的奇迹是坐姿，即以二者调伏是考虑到所化众生，以及以不同的方法调伏的意义；以何种乘调伏，所指的奇迹是座床，即以其自身的事业和功德调伏的意义；以何种方式美化调伏，所指的奇迹是装饰品，即以令人满足和喜悦来调伏，因此这五者也各自成为名称的理由。第二部分有五点：身色的意义、手的意义、坐姿的意义、座床的意义、装饰品的意义。第一部分有两点：简要说明和详细解释。第一点是从“楞伽”到“考虑”之间所阐述的。楞伽的主人，对于以何种方式象征调伏，所指的奇迹是：例如，以寂静普遍自性的身色，不加修饰地调伏，以及根据所化众生所见的各种不同的身色，随其喜好而转变来调伏。第二部分有两点：自性的身色和种类的身色。第一点是从“楞伽”到“如太阳”之间所阐述的。楞伽的主人，对于以不加修饰来调伏的四种方式，即使在一个本尊身上也具备：作为没有烦恼的象征，原本自性清净且无垢，如海螺；作为具有光彩的象征，油润相连，如睡莲；作为普遍显现的象征，清澈无浊，如月亮；作为自性光明的象征，非常明亮闪耀，如太阳。这四者普遍存在于所有本尊的身色中，因此成就了“以不加修饰来调伏”的名称。第二点是从“楞伽”到“如……”之间所阐述的。楞伽的主人，对于喜欢哪种种类
English
In relation to this. The meaning of the Buddha's words should be stated in a rational manner. As it is said, the arising of anything should be explained as a symbolic meaning. By what means does it symbolize the taming, the miracle referred to is the body color, which is the fundamental meaning; by what means does it symbolize the taming, the miracle referred to is the hands and hand gestures, which is the meaning of symbolizing the limbs; in what state does it symbolize the taming, the miracle referred to is the posture, that is, taming with both is considering the beings to be tamed, and the meaning of taming with different methods; by what vehicle does it symbolize the taming, the miracle referred to is the throne, that is, the meaning of taming with its own activities and qualities; by what means does it beautify the taming, the miracle referred to is the ornaments, that is, taming by making people satisfied and happy, therefore these five also become the reasons for the names respectively. The second part has five points: the meaning of the body color, the meaning of the hands, the meaning of the posture, the meaning of the throne, the meaning of the ornaments. The first part has two points: a brief explanation and a detailed explanation. The first point is explained from "Lanka" to "consideration". The lord of Lanka, for what means does it symbolize the taming, the miracle referred to is: for example, with the body color of the peaceful universal nature, taming without modification, and according to the various different body colors seen by the beings to be tamed, transforming according to their preferences to tame. The second part has two points: the body color of nature and the body color of kind. The first point is explained from "Lanka" to "like the sun". The lord of Lanka, for the four ways of taming without modification, even one deity possesses: as a symbol of no afflictions, originally pure by nature and without impurities, like a conch shell; as a symbol of having radiance, oily and connected, like a lotus; as a symbol of universal manifestation, clear and without turbidity, like the moon; as a symbol of naturally luminous, very bright and shining, like the sun. These four universally exist in the body color of all deities, therefore the name "taming without modification" is accomplished. The second point is explained from "Lanka" to "like..." The lord of Lanka, for which kind of preference
Chinese
由于显现的缘故而各自转变，这是关于调伏的意图。例如，金刚部如同蓝宝石一样，因缘不会改变，所以是蓝色；如来部如同白螺一样，没有被污垢沾染，所以是白色；莲花部如同红宝石一样，没有贪欲，所以是红色；珍宝部如同精炼的黄金一样，智慧广大，所以是黄色；事业部如同各种颜色一样，事业无论如何都做，所以是绿色。而且，五部和五智、五色、以及身语意功德事业五者相结合的方式，在一切续部中都很清楚。像这样，身色有四种自性和五部，总共宣说了九个部分。第二部分分为两部分：简略地指示，详细地解说。第一部分，从“楞伽”到“转变”之间指示。楞伽的主人，用什么来象征关于调伏的意图的幻化呢？例如，所出现的是手，所显现的是手印，无论如何转变的是手势，各自的自性也成就了名称。第二部分分为三部分：手的意义，手印的意义，手势的意义。第一部分，从“楞伽”到“六”之间指示。楞伽的主人，其中所出现的是什么呢？是面和手的意义。寂静本尊大续部中说：面和手是关于调伏的意图，法身没有戏论的缘故，面显示为一个；因为与界和智慧相关联，手显示为两个；因为方便和智慧相等，所以足也以金刚跏趺坐姿安住。如是说，界和智慧或者方便和智慧二者象征，所以手的数量是两个吗？或者，同样在那部续中说：引导、正直、果、解脱三者，真实意义的果，三身显现，因此面也显示为三个，确定法性超越了面，六度显现也是，布施舍弃且持守戒律，精进努力且禅定修习，安忍修习后证悟智慧，从因的道路上行走调伏，金刚手也显现为六个。如是说，六度或者六智象征，因为是关于六的意图，所以手的数量也显现为六个，这是关于此的意图。第二部分
English
Due to appearances, they transform individually, which is the intention of subduing. For example, the Vajra family is like lapis lazuli, unchanging due to conditions, so it is blue; the Tathagata family is like a white conch, unstained by impurities, so it is white; the Padma family is like a ruby, without attachment, so it is red; the Ratna family is like refined gold, with vast wisdom, so it is yellow; the Karma family is like various colors, accomplishing activities in any way, so it is green. Moreover, the way the five families are combined with the five wisdoms, five colors, and the five aspects of body, speech, mind, qualities, and activities is clear in all tantras. Thus, the body color has four natures and five families, totaling nine parts that are explained. The second part is divided into two parts: briefly indicating, and explaining in detail. The first part is indicated from "Lanka" to "transformation." The lord of Lanka, what symbolizes the emanation of the intention to subdue? For example, what appears is the hand, what manifests is the hand symbol, and whatever transforms is the gesture, each with its own nature also accomplishing the name. The second part is divided into three parts: the meaning of the hand, the meaning of the hand symbol, and the meaning of the gesture. The first part is indicated from "Lanka" to "six." The lord of Lanka, what appears there? It is the meaning of the face and hands. In the Great Tantra of the Peaceful Deity, it says: The face and hands are intended for subduing, because the Dharmakaya is without elaboration, the face is shown as one; because it is related to the realm and wisdom, the hands are shown as two; because skillful means and wisdom are equal, the feet also rest in the vajra posture. As it is said, the realm and wisdom, or skillful means and wisdom, symbolize two, so is the number of hands two? Or, in the same tantra, it says: Guiding, straightening, fruit, three liberations, the fruit of true meaning, the three kayas appear, therefore the face is also shown as three, certainly the nature of reality transcends the face, the six perfections also appear, giving charity and keeping vows, exerting effort and meditating on concentration, cultivating patience and realizing wisdom, walking the path of cause to subdue, the vajra hand also appears as six. As it is said, the six perfections or the six wisdoms symbolize, because it is the intention of six, so the number of hands also appears as six, this is the intention about it. The second part
Chinese
如是，从“如是”至“领会”之间已阐释。同样，所显现的法器也与之前一样，是空性之智慧，法界如明镜，个别觉察与平等性，事业成就至究竟，从果的角度达到究竟，如所说“六种金刚法器”，意指象征六种智慧，因此与手印相符，为了以六种智慧之游戏救度众生，而持金刚等六种法器。那么，如果都是象征六种智慧，手印和法器有什么区别呢？对于具有智慧之身的胜者来说，手是俱生的，而法器的加持则显现于他人，从起作用的角度来区分。第三部分分为两点：概括性地阐述，详细地解说。第一点，从《楞伽经》至“清净”之间已阐释。《楞伽经》之主，无论如何变化，就像这样：无造作是身大印，因为安住于本然之基而不动摇；不逾越是誓言印，因为不逾越任何意义；不决定是法印，因为随调伏而各异地显现；关联是事业印，因为与任何事业都有关联，这四种手印是清净的。第二部分分为四点：身大印，誓言印，法印，事业印。第一点，从《楞伽经》至“考察”之间已阐释。《楞伽经》之主，所谓无造作的大手印是这样的：远离因缘，不生之法身大手印，以及其形态无碍地显现于所化众生之色身大手印，以自性而得名。那么，什么是无碍呢？就像这样，将色身分为四种：自性色身安住于色究竟天，所表诠的境无碍，是果位究竟之智慧，是功德圆满之基；以及其身语意的形象，如壁画等所表诠的无碍之相，是为了向愚昧者展示的意义。