Chinese
那是五身之论。第四十七是四身。第五十五是秘密身之论。第五十六是自性身之论。如是说，成为预言传承之教之最确定之理的来源之论。第五之初是预言传承之论。如是说。章节之名称：于诸佛之意总集之大经中，开示圆满论生起之方式之章节，即第四十七之阐明。第二，根本支分发起论有三：略示，广说，收摄。第一是，从《楞伽经》至“应作何者”。此乃开示，此章节示现了了义和不了义二者。为了随后示现非共同的自性生起之论，呼唤《楞伽经》之主，即集结者，什么是第二支分，即成为示现生起之根本的支分发起论？即是如此近示，从何教显现经之词句和文字而生起言说之根本，因此名称也成立。其自性是：于何导师之事物，于何眷属之事物，迎接，之后眷属以恭敬提问之方式发起论，其为何之意义之事物，确定安立，即应作何者。第二有二：导师父母迎接而发起论，眷属以恭敬提问而发起论。第一有三：从法身显现色身而作游舞，从游舞显现而灌顶，从灌顶之事业显现而意欲宣说续部。第一有三：母劝请，父显现，作游舞。第一是，从“如是彼时”至“言说出现”。此乃开示，于非共同之自在中，父母发起论之自性，即是如是迎接之类。为了开示母亲发起论，之后如来四身彼等，身语意不可思议之平等性，法界无生之状态中，意不摇动而
English
That is the discussion of the five bodies. The forty-seventh is the four bodies. The fifty-fifth is the discussion of the secret body. The fifty-sixth is the discussion of the essence body. Thus it is said, it becomes the discussion of the source of the most certain reason for the teachings of the prophetic lineage. The beginning of the fifth is the discussion of the prophetic lineage. Thus it is said. The title of the chapter: In the great sutra of the collection of the intentions of all Buddhas, the chapter showing the manner in which the perfect discussion arises, that is, the clarification of the forty-seventh. Secondly, there are three parts to initiating the discussion of the root branch: brief explanation, detailed explanation, and summary. The first is: from "Lanka" to "what should be done." This is the teaching, this chapter shows both definitive and interpretable meanings. In order to subsequently show the uncommon nature of the origin of the discussion, calling the lord of the Lankavatara, that is, the collector, what is the second branch, that is, the branch initiating the discussion that has become the root of the arising of the teaching? That is, it is shown closely like this: from which teaching the words and letters of the sutras appear and the root of speech arises, therefore the name is also established. Its nature is: in what teacher's object, in what retinue's object, welcoming, and then the retinue respectfully asks in the manner of initiating the discussion, what is the object of the meaning of what, determining and establishing, that is what should be done. The second has two: the teacher, father and mother, welcome and initiate the discussion, the retinue respectfully asks and initiates the discussion. The first has three: from the Dharmakaya appearing as the Rupakaya and performing the dance, from the dance appearing and giving empowerment, from the activity of empowerment appearing and intending to explain the tantra. The first has three: the mother urges, the father appears, and performs the dance. The first is, from "Thus, then" to "speech appears." This is the teaching, in the uncommon freedom, the nature of the parents initiating the discussion, that is, like welcoming. In order to show the mother initiating the discussion, then the four bodies of the Tathagatas, the equality of body, speech, and mind beyond conception, in the unborn state of the Dharmadhatu, without the mind wavering,
Chinese
于无为之境安然而眠，母尊普贤佛母乃是生养一切四身佛陀之母，是诸佛之母。从法界自性清净之般若波罗蜜多，不生之法性空性之中，以自身显现之身，为令父尊从法界中起立，故而发出广大祈请之歌，其词义深远，密咒方便广大，此空性之自声由此而生。法性如是之本性，乃是于一无所有中显现一切，故而解脱于有、无、有无差别之三边。甚深空性之境，极度瑜伽大圆满之义未曾动摇，此乃自明觉悟之王，以其于一切处无碍显现之加持力，譬如虚空一般，于目标完全清净之法界之境中，不违背先前之誓愿，以大誓言之力量，趋近于利益众生，于一瞬间明晰其意，无增无减、味如一之广大正等觉智慧如海一般，极其深广，以此无别照见轮回涅槃一切，于自生智慧中解脱之清净界中，亦不住留，不执着于单一之相，故而本体不定，无有对境，于不可思议之虚空之中，从无生之法界中，以诞生之神变，为利益众生而显现，清晰示现身之庄严。如是祈请之声响起。第二，从“世尊”至“如散布”之间，皆已阐释。此后，父尊应允并起身，彼等世尊以趋近和汇集之声，乃是显现为四身之差别之导师们，他们完整地通达并了知，经由祈请一切法如实密咒于菩提心自显现，从而领悟。菩提心无边无际之空性之境，遣除黑暗，自生智慧之身无生无灭，故而生起金刚日，从而显现光明。譬如法界虚空与
English
While resting peacefully in the unaltered state, the Mother, Samantabhadrī, is the mother of all the four bodies of the victorious ones, the mother of all Buddhas. From the prajñāpāramitā of the naturally pure essence of reality, from the emptiness of unborn dharmatā, with the self-appearing form, in order to rouse the Father from the essence of reality, therefore, the great song of supplication arises, its meaning profound, the secret mantra's means vast, this very self-sound of emptiness arises. The very nature of dharmatā is such that it appears in everything without being anything, therefore, it is liberated from the three extremes of existence, non-existence, and non-difference. The state of profound emptiness, the meaning of the utterly perfect great yoga, is unwavering, it is the king of self-aware realization, by the power of its blessings that unceasingly appears in all things. Like the sky, from the state of the dharmadhātu of completely pure intention, without transgressing the previous commitment, by the power of the great samaya, approaching the benefit of beings, clarifying the intention in a single moment, the great and perfect wisdom, without increase or decrease, of one taste, like the ocean, extremely profound and vast, sees all of saṃsāra and nirvāṇa clearly and without fixation, in the pure space of self-arisen wisdom, free from the elimination of perversion, not abiding even in that, not grasping at a single characteristic, therefore, the essence is uncertain, there is no object of experience, from the unborn essence of reality like the center of the inconceivable sky, by the miracle of birth, manifestly arising for the benefit of beings, clearly showing the array of the body. Thus, the sound of supplication arose. Secondly, from "Bhagavan" to "like scattering" is explained. Then, the Father granted permission and arose in form, and those Bhagavats, the sounds of approaching and gathering, are the teachers who appear as the distinctions of the four bodies, they completely understand and know, through the gate of supplicating all dharmas as they are, secret mantra, self-appearing in the heart of bodhi, thus realizing. The state of emptiness of the heart of bodhi, without beginning or end, dispelling darkness, the body of self-arisen wisdom, without birth or death, therefore, the sun vajra arises, thus manifesting light. For example, the essence of reality, the sky, and
Chinese
如同太阳精华升起般，不可分割且自然显现。刚升起时，身体非常明亮，如同太阳的精华，从中向所化众生的面容放射出无数亿的光芒，或无数种智慧。例如，一千个明亮太阳的精华放射出无数亿的光芒，使黑暗完全消失，显现出无碍的光辉。据说，这里认为从法身空性显现报身如太阳般的光芒。这是从法主的笔录中出现的，是按照根本续部来解释的。第三，从“光芒”到“进入”之间讲述了二十三种嬉戏和二十三种事业结合。从所说的光芒中，《普集智慧》中说：“听着，大集会众！‘象征’一词是隐藏的语言。隐藏的秘密之法是伟大瑜伽士的行为。”如是所说，是象征的意义。大悲菩提心显现出各种云彩，显示出幻化的庄严。其因缘嬉戏之法是，以方便和智慧欢喜嬉戏，降下享用的雨水，嬉戏之法是显示和幻化之义。如欲天论典的部分，各种嬉戏的雷声是语的**大乘**，各种嬉戏的闪电是幻化光芒，各种嬉戏的供养以外五欲带来安乐是五境天女，各种嬉戏的歌声哈和斯等悦耳的声音带来安乐是天女妙音，各种嬉戏的舞蹈手臂的舞动是天女舞女，各种嬉戏的鼓声是法鼓，各种嬉戏的大号吹奏是法螺，各种嬉戏的卡尔科在顶端用指甲伤害是声音的差别，各种嬉戏的笛子聪巴是那达的声音，各种嬉戏的饰品父母的饰品是内外受用的方法嬉戏的部分，各种嬉戏的喜悦身体发出光彩
English
Like the rising essence of the sun, indivisible and self-illuminating. From the moment it arises, the body is exceedingly clear, like the essence of the sun, from which countless billions of rays of light, or countless kinds of wisdom, are emitted towards the faces of those to be tamed. For example, a thousand essences of bright suns emit countless billions of rays, causing darkness to completely disappear, and unobstructedly manifesting a glorious radiance. Here, it is said that the Dharmakaya emptiness manifests as the Sambhogakaya, like the sun. This appears in the writings of the Dharma Lord and is explained according to the root tantra. Thirdly, from "those rays" to "cause to enter" is taught by combining twenty-three plays and twenty-three activities. From those rays that are spoken of, in the 'All-Gathering Wisdom': "Listen, assembly of the great gathering! The term 'symbol' is a hidden word. Hidden secret dharmas are the conduct of great yogis." As it is said, it is the meaning of the symbol. The compassionate bodhicitta manifests clouds of various kinds, displaying a magical array. The means of playing with these conditions are: delighting in playing with skillful means and wisdom, and manifestly raining down enjoyment, the means of playing is the meaning of teaching and manifesting. According to the part of the desire scriptures, the sound of thunder from various plays is the Great Vehicle of speech, the lightning from various plays is the emanation of light, the pleasure created by the five external objects of desire from various plays of offerings are the goddesses of the five senses, the pleasure created by the melodious sounds of songs such as ha and si from various plays are the goddesses of melody, the movements of the arms in various plays of dance are the goddesses of dance, the various plays of drumming are the dharma drums, the blowing of the great conch in various plays is the dharma conch, the harming with fingernails at the top of the kerko in various plays is the differentiation of sound, the playing of the flute tsumpa in various plays is the nada sound, the ornaments of the father and mother in various plays of ornaments are the part of playing with the methods of external and internal enjoyment, the joy of various plays causes the body to emit radiance.
Chinese
我所喜悦的是，诸根与对境的安乐之处，以及通过各种嬉戏的智慧，以多种方式修持喜悦的行为，从而了解方便的意义。通晓上下乘的意义，以及通过了解各种嬉戏的智慧的方法，使智慧明晰。在上面增长，以及在各种嬉戏的禅定中，修习结合的验相的禅定是道之禅定。以及在各种嬉戏的安乐中，因喜悦而体验快乐，是因获得大乐的意义而使智慧明晰。以及各种嬉戏的感受，体验俱生大智慧的滋味，是具有禅定的滋味。以及各种嬉戏的大喜悦，因具有母名等而生起安乐，是生起证得法义的智慧。以及各种嬉戏的明妃的莲花，进入母之虚空，是证悟空性。实际上，是使自生智慧的智慧完全进入无生法性的本质，大空性的真如中。第二部分分为两部分：母的策励，以及父的灌顶。第一部分，从“此后如是”到“被此声音策励”之间所阐述的。父亲降下嬉戏之雨后，从那时起，一切如来之母，方便与智慧之行的界限的自性空性之状态中，显现出策励示现任何形象的法性真如之声音。圆满具足三身的自在者，圆满了福德与智慧二大资粮，不为不住涅槃的殊胜智慧之心愿所动摇，平等性法界的自性，法身义之殊胜本尊，与平等法界和智慧无别而入之传承完全清净，自利究竟后，圆满具足喜悦受用之殊胜权位，故名为殊胜方便大乐之身。无论以何种方式调伏何者，都示现各种化身的幻化，不具生灭，如金刚般的自性中不为所动，摧毁邪见，故示现大菩萨。
English
What I rejoice in is the ease of the senses and objects, and the wisdom of various plays. By cultivating joyful conduct in many ways, one comes to know the meaning of skillful means. It is the aspect of understanding all the meanings of the higher and lower vehicles, and the clarity of knowledge through understanding the methods of those various plays of wisdom. It is to increase upwards, and the meditative absorption of examining the experience of union during various plays is the meditation of the path. And experiencing joy through delight in the bliss of various plays is the clarification of wisdom by attaining the meaning of great bliss. And the feeling of various plays, experiencing the taste of the great innate wisdom, is to possess the taste of meditative absorption. And the great joy of various plays, the arising of bliss through possessing the names of the mothers, is the dawning of the wisdom of attaining the meaning of the Dharma. And the lotus of the various consorts entering the space of the mother is the realization of emptiness. In essence, it is the very act of causing the wisdom of self-originated awareness to fully enter the essence of unborn Dharma-nature, the suchness of great emptiness. The second part has two aspects: the encouragement by the mother and the empowerment by the father. The first part is indicated by the passage from "Then, thus" to "encouraged by that sound." Immediately after the father showered the rain of play, from that state of emptiness, the nature of the sphere of the conduct of skillful means and wisdom, the mother of all the Thus-Gone Ones, this sound of suchness, the Dharma-nature that encourages the manifestation of any form, arose as self-appearance. The lord who spontaneously accomplishes the three bodies, having perfected the two great accumulations of merit and wisdom, is immovable from the supreme samaya of non-abiding wisdom, the essence of equality, the Dharmakaya, the supreme deity of meaning. The lineage of entering inseparably into the sphere of equality and wisdom is completely purified, and having perfected one's own benefit, the supreme enjoyment of joy is spontaneously accomplished and perfected, hence it is called the body of supreme skillful means, great play. Although he shows various magical manifestations of emanations to tame beings according to their needs, he does not possess birth and death, and without wavering from the vajra-like nature, he destroys wrong views, thus showing the great being.