English
What? What is the activity? Thus, five questions were asked. The second has five aspects: the perfection of the Svabhavikakaya, the perfection of the Dharmakaya, the perfection of the Sambhogakaya, the perfection of the Secret Body, and the perfection of the Nirmanakaya. First, it is explained from "Secret One" to "the activity is doing everything." The Lord of Secrets said: As the Lord of Lanka said, the five questions are as follows. It separately elucidates the first Dharmakaya, whose nature is pure, vast and boundless, without bias, pervading samsara and nirvana, these five perfections. The pure land is beyond measure, and no other body can measure or create it, it cannot be produced by breathing, and it is free from all verbal concepts. The retinue are those who have already become Buddhas from the beginning, and are also free from their own superiority, transcending the concepts of Buddhas and sentient beings, it is the impartial self-manifestation of great equality. The teaching is that all thoughts have been liberated from the beginning, there is no object and subject, and the Dharmakaya cannot be thought of by the mind. Time is liberated from the concept of being held in the three times, and has become equal in all four times, transcending measure. Activity is becoming the activity of all victors, there is nothing that is not done, because the activities of each body also arise from this, so it does everything. Second, it is explained from "What is perfectly pure" to "making everything appear." What is the perfectly pure Dharmakaya, its pure land is the nature of reality, complete and smooth, vast and pervasive, and completely pure. The retinue is the vast collection of the ocean of wisdom, such as the Five Buddhas of the past, present and future, who have manifested as many as there are. The teaching is free from action and effort, because it proclaims the intention of Atiyoga, it has been completed, there is no longer an agent, and there is no dualistic appearance of the Dharma. Time is the uninterrupted wisdom of knowing everything from all times of the past, present and future. If the three times are mentioned, will it be robbed by time? The Dharmakaya is not all time, so it will not be robbed. The activity is to allow all dharmas, such as body and samadhi, to appear in the realm of those to be tamed without hindrance.
Chinese
从“成熟者”到“瑜伽至上”之间所说的是：哪位成熟者，报身佛的刹土是极乐世界。眷属是完全成熟的十地或最终道的菩萨，如海量的微尘之众。也不排斥初地以上的菩萨。教法是：无法用言语调伏的，以及对于真如而言，无法用言语表达的，通过身和三摩地的意来衡量意义，是远离言辞的。同样，听闻也是通过三摩地。时间是：在何处清净大乐的密严刹土中，向菩萨们示现佛身之时。事业是：为了调伏所化众生的根器成熟之时，瑜伽至上的境界中，从平等的境界中毫不动摇。第四是：从“何为秘密”到“断除疑惑”之间所说的是：何为秘密至上的身，其刹土是：具有八瓣莲花，卡卡姆卡大乐宫殿，核心是如意宝的宫殿。眷属是：降伏了心和心所之魔军的大智慧，根本处的明点中，自性任运成就的如海量的诸佛之众。教法是：自性俱生之乐，甚深难懂的密咒续部意义之海的精华，使其显明和空性。时间是：共同的佛陀或顶髻转轮王想要从秘密金刚的中央将明点向上提升时，五蕴自性显现为手印，成就一切诸佛之身的时候，获得诀窍，以及风融入脉中并返回的时候，以及自性生起诸佛之身语意的时候。事业是：即使安住在下乘，也以殊胜士夫，具有秘密缘分者的殊胜意念，通过加持力断除疑惑，并获得密咒的把握。第五是：从“何为常恒”到“遣除非分”之间所说的是：何为常恒的引导者，化身的刹土是娑婆世界。
English
From "The one who is ripe" to "the supreme yoga itself" it is shown that: The realm of the Sambhogakaya of the one who is ripe is the great Akanishta Sukhavati. The retinue is the assembly of Bodhisattvas who are fully ripened, either on the tenth bhumi or on the final path of fruition, as numerous as dust motes in the ocean. It is not that those above the first bhumi are not desired. The teaching is: those who cannot be subdued by words, and because Suchness is inexpressible, it is apart from words, showing that the meaning is measured by the intention of body and samadhi. Likewise, listening is also through samadhi. The time is: in whatever pure great Akanishta, at the very time when the body appears, showing it to the Bodhisattvas. The activity is: when the time for taming beings ripens, the supreme yoga is unmoving from the state of equanimity. The fourth is: from "What is secret" to "making them cut off doubts" it is shown that: What is the secret supreme body, its realm is: the palace of great bliss, Kakhamukha, with eight lotus petals, the heart being the palace of the wish-fulfilling jewel. The retinue is: the great wisdom that has conquered the armies of the maras of mind and mental factors, the spontaneously accomplished Victorious Ones as numerous as the ocean in the bindu of the root place. The teaching is: the bliss of co-emergent nature, the secret essence of the ocean of meaning of the tantric continuum, which is difficult to realize, is made clear and empty. The time is: when the common Buddha or the Crown Wheel-Turning King desires to raise the bindu upwards from the center of the secret vajra, the aggregates and elements naturally arise as mudras, and at the time when the body of all the Victorious Ones is created, when the instruction is obtained, and when the winds are held and reversed in the channels, and when the body, speech, and mind of the Victorious Ones are naturally generated and arise. The activity is: even though abiding in the lower vehicle, the doubts of the noble intention of the supreme individuals who have the fortune of secrecy are cut off by the power of blessing through the door of empowerment, and the confidence of secret mantra is obtained. The fifth is: from "What is constant" to "eliminating what is not" it is shown that: What is the constant guide, the realm of the Nirmanakaya is the world of endurance.
Chinese
倾向于不同所依者，是指一部分的权能。眷属是指具有各种不同倾向的众多菩萨等。教法是指，语言的宣说因倾向不同而显现，是不可思议的众多。时间是指，在世间示现化身灯的圆满庄严的刹土出现之时。事业是指，为了六道众生中任何一道的利益，而消除愚昧的黑暗。第三，从《楞伽经》的“唯一显现”之间所说，楞伽的主人，如此宣说了五身的二十五种条件，但那些也是由所化众生的想法所区分，并非本体各异，所以不应视为不同。如此教诲。那为何要显现其真实性呢？因为从那本体自性的五身，在任何本体中都无法把握的法界自性无性的圣身中，对所化众生的加持的显现仅是如此而已。那唯一是密咒秘密殊胜的本体如是般的加持功德的唯一显现，是不可分割的。第三，从《楞伽经》的“断绝”之间所说，楞伽的主人，因此，如果用比喻来清楚地说明那道理，正如所说：菩提心如日之精髓，自性之中无有差别，精髓、光芒与光线实为一体。如是，秘密殊胜的无自性法界自性清净，譬如太阳的精髓。从那加持中显现四身，譬如光线和光芒，应如是理解。如此说后，楞伽的主人等下劣身的诸大菩萨，对身的所有分别的疑惑断绝，从一种和多种想法中解脱。那也是从三界的识显现为五种智慧。那法界和从法界显现为四身。那化身的加持显现为文字的集合。文字的聚散的加持显现为词句的集合。从那显现为教法大海。因此，从见到密咒之义的加持而称为显现。品名是：诸佛意趣汇集的大经
English
Inclining towards different supports refers to the power of one part. The retinue refers to the bodhisattvas and others who possess as many assemblies of different inclinations as there are. The teaching refers to the speech of words appearing with different inclinations, which are as many as are inconceivable. The time refers to the very occurrence of the realm where the lamp of the emanation body of the teacher is fully arranged in the world. The activity refers to eliminating the darkness of ignorance for the sake of any of the six types of beings. The third, from the Lankavatara Sutra, from "sole appearance" as taught, the lord of Lanka, thus explains the twenty-five conditions of the five bodies, but those are also distinguished by the thoughts of the beings to be tamed, and since they have become separate entities, they should not be regarded as different. Thus he advises. Why is that very thing manifested as the ultimate truth? Because from that essence of the five bodies, from the holy body of the essence that cannot be grasped in any essence, the manifestation of the blessings for the beings to be tamed is only like that. That very essence of the secret mantra, the secret and supreme, the quality of the blessings just as it is, the sole appearance, is inseparable. The third, from the Lankavatara Sutra, from "cut off" as taught, the lord of Lanka, therefore, if that mode is clearly shown by example, as it is said: From the heart of the sun of the mind of enlightenment, since there is no difference in nature, the heart, light, and rays are of the same essence. Thus, the secret, supreme, self-natureless, realm-nature completely pure, is like the heart of the sun. The appearance of the four bodies from that blessing is to be understood as like rays and light. Having said this, the great bodhisattvas of inferior bodies, such as the lord of Lanka, cut off the doubts of completely conceptualizing the body, and were liberated from one and many thoughts. That also, from the consciousness of the three realms, appears as the five wisdoms. That realm and from the realm, the four bodies appear. From the blessings of that emanation, it appears as a collection of letters. From the blessings of the gathering and scattering of letters, it appears as a collection of words. From that, it appears as the ocean of teachings. Therefore, from the blessings of seeing the meaning of secret mantra, it is called appearance. The chapter title is: The Great Sutra of the Assembly of the Intentions of All Buddhas.
Chinese
萨。五身之相，种种显现，稀有殊胜之圆满，功德之庄严陈设，皆与秘密之自性无别而具足，此为阐释此义之品，即第三十三品之明释。第三，宣说语之加持，分三：提问，彼之回答之阐释，结尾。第一，从“其后又”至“如是提问”之间所阐释者，此品阐释了需诠释与不需诠释二者。其后又，楞伽之主菩萨摩诃萨彼，为如来语之加持所显现之意如何如实衡量之故，完全提问：“奇哉，秘密主，诸佛之意与身之加持所显现之陈设，彼等之语之加持所显现如何衡量？”如是，为通达语之方法而提问。第二，分二：自性上无语，于所化无语之断绝。第一，从“秘密主”至“极难衡量”之间所阐释者，秘密主回答说：“楞伽之主，如是之提问乃是，此如是，凡自性空性，秘密中之极秘密，殊胜之极秘密，成为极胜者，于彼而言，能诠所诠无别之自性亦已显示，且因超越言说，故无词与声之名相。从先前之所有时间至后来之所有时间，不可宣说与显示，唯是自性之殊胜语。若衡量彼等殊胜之秘密，因不可言说且不可通达之故，凡传承完全清净之成佛之士夫，亦无法如实衡量未把握之自性，何以故？因衡量彼之时，即确定为自性空性之殊胜秘密之故。”以彼难以显示之理，秘密主我亦难以衡量而知，且极难显示。如是之开示，乃是如实秘密之自在。第二，分二：总的阐释五语，详细阐释化身之语
English
Sa. The various appearances of the five bodies, the wonderful and perfect array of virtues and ornaments, are inseparably endowed with the essence of secrecy. This is the chapter explaining this meaning, the thirty-third chapter, clearly explained. Third, there are three parts to explaining the blessings of speech: the question, the explanation of the answer, and the conclusion. First, from "Then again" to "Thus asked," this chapter shows both the provisional and the definitive meanings. Then again, the lord of Lanka, the Bodhisattva Mahasattva, in order to accurately measure how the meaning appears from the blessings of the speech of the Tathagata, fully asked the question: "O Lord of Secrets, how do we measure the appearances from the blessings of the speech of those displays that appear from the blessings of the mind and body of the Victorious Ones?" Thus, he asked about the method for understanding speech. Second, there are two parts: speechlessness in nature and the non-cessation of speech for those to be tamed. First, from "Lord of Secrets" to "extremely difficult to measure," the Lord of Secrets replied: "Lord of Lanka, that question is like this: that which is emptiness of inherent existence, the most secret of secrets, the supreme secret, which has become the most excellent, for that, the nature of the inseparability of the expressed and the expresser is also shown, and because it transcends speech, there are no terms of words and sounds. From all times in the past to all times in the future, it is unspeakable and unshowable, it is only the supreme speech of inherent existence. If those supreme secrets are to be measured, because they are unspeakable and cannot be understood, even a supreme person who has become a Victorious One with a completely pure lineage cannot measure the ungrasped essence as it is, even if he tries to measure it. Why? Because when that is measured, it is certain that it is the supreme secret of emptiness of inherent existence." Because of that reason that is difficult to show, even I, the great Lord of Secrets, find it difficult to know by measuring, and it is extremely difficult to show. Such a teaching is in accordance with the power of the secret as it is. Second, there are two parts: a general explanation of the five speeches, and a detailed explanation of the speech of manifestation.