Chinese
以嬉戏于饰品庄严之方式，本来就以自力圆满，以自性来象征而宣说或显示，化身佛以具有六十支分之语，通过善于组合表达之词与所表达之义的方式，为所化之补特伽罗们的耳根，无误地显示词之义。第二，广说分三，第一是：其中，法身佛以加持如何宣说之方式是： 普作我之自性，本来无生，脱离边际，超越思维，显示大义，从与眷属无分别之意境中开示，即如幻化中所说： “诶玛吙，稀有奇妙之法！圆满佛陀众之秘密！从无生中生一切，生起之时即无生！” 如是所说，一切法本来从无生中，如生之幻术般，所有显现之器情世间，皆是法性离戏之自性，无有功用显现止息之大悲幻化，即显现之时，自性空性之界，法身无生之意境，刹那亦不动摇，如是于眷属之心中自明自显，即是法身以加持而宣说。如是之方式，在《义明》中也说： “法身之圆满五者，导师不变法身，教法不灭胜幢，秘密觉性大续五者，聚集之眷属自身无有他者，五部如来光芒万丈五者，安住无生法界，时间乃过去未来之前，无分别导师以加持而宣说，非自之外五身各自，以大续加持。” 如是。第二是： 报身佛不以词句文字的方式宣说，而是显示报身自身之身相或自性，又是如何呢？即所有显现之法，一切即是色声香味触等五欲之受用，皆是智慧自
English
And explaining or showing it by symbolizing it with its own nature, which is originally perfect in its own power, in the manner of playing in the ornaments of adornment, and the emanation body Buddha shows the meaning of the words without error to the ears of the beings to be tamed, through the speech with sixty branches, by means of skillfully combining the words of expression and the meaning of expression. Second, the detailed explanation has three parts. The first is: How does the Dharma body Buddha explain by blessing? The nature of the All-Creating Self is originally unborn, free from extremes, beyond thought, showing the great meaning, taught from the state of non-duality with the retinue. That is, as it is said in the illusion: "Emaho, wonderful and amazing Dharma! The secret of all perfect Buddhas! Everything is born from the unborn! In the very moment of birth, there is no birth!" As it is said, all dharmas are originally born from the unborn, like a magical trick of birth, all that appears as the vessel and essence of existence is the nature of Dharma, free from elaboration, the compassion of the essence, the unobstructed manifestation of power, that is, at the time of appearance, the essence of emptiness, the Dharma body, the unborn intention, without moving for a moment, and in the same way, it is self-evident in the minds of the retinue, that is, the Dharma body explains by blessing. In this way, it is also said in Don Sal: "The five perfections of the Dharma body, the unchanging Dharma body of the teacher, the indestructible banner of the teaching, the five great secret awareness tantras, the assembled retinue itself is not different, the five families of Sugatas, the five blazing lights, reside in the unborn realm of Dharma, the time is before the past and the future, the non-conceptual teacher explains by blessing, the five bodies are not different from themselves, each with great tantric blessings." So it is. The second is: The Sambhogakaya Buddha does not explain in terms of words and letters, but shows the appearance or nature of the Sambhogakaya itself. How is that? That is, all the phenomena that appear, all the enjoyments of the five desires such as form, sound, smell, taste, and touch, are all wisdom.
Chinese
未寻觅大乐之体性，自然成就之方式而圆满，除此以外，无有胜者报身之意旨可宣说，报身以自身之体性宣说，如是普作我已宣说。如是说。彼经中云：导师宣说了报身之五圆满。导师五部，五部善逝，所宣说者五部秘密大续。集会之眷属乃勇士勇母之众。安住之处乃智慧无量光之界。时间乃彼等觉性显现于境之时。不以词句文字之门宣说，而以身之相好之门宣说。如是说。第三，导师化身以词句文字之善妙组合为依凭，如何宣说之方式为何？无论显现之外内情器之总集，此等一切皆本初即为导师报身之体性，自生智慧之光彩无碍显现之外，别无其他。然若直接宣说，则所化众生因无明而不能领悟，故导师以善巧方便，将名为圣法之教法，以不同之乘之差别，应所化众生各自所欲之意乐，将三藏之法，化身以词句组合所诠释之义，以音声之体性，以梵天之妙音宣说。故能诠之词句之音声，令所诠深广之义得以领悟，如是宣说。故凡所应宣说之义，皆由导师化身以词句之善妙组合而宣说。其中，特别为普贤法身之导师，彼即显现为具相圆满化身金刚持之相，如何宣说自性大圆满之续部之方式为：导师化身宣说五圆满。导师大金刚持我，所宣说之精要乃五部秘密大续。彼等以外内秘密所摄持者，于心之界中以大智慧开解，于喉之宝瓶中以智慧风调柔，于面之舌上无杂明晰铺开，于齿间词义
English
Without seeking the nature of great bliss, it is perfected in the manner of spontaneous accomplishment. Other than this, there is no intention of the Victorious One's Sambhogakaya to be declared. The Sambhogakaya declares with its own nature of body, as such, I, the All-Creating One, have declared. Thus it is said. In that very text, it is said: The Teacher declared the five perfections of the Sambhogakaya. The Teacher, the five families, the five Sugatas, what is taught are the five great secret tantras. The assembled retinue is the gathering of heroes and heroines. The place of dwelling is the realm of immeasurable light of wisdom. The time is when those cognitions dawn in the field. Without explaining through the door of words and letters, it is shown through the door of the aspects of the body. Thus it is said. Thirdly, how does the Teacher, the Nirmanakaya, explain by relying on the excellent combination of words and letters? Whatever appears, the collection of outer and inner environments and beings, all of these are from the beginning the nature of the Teacher's Sambhogakaya, the unobstructed radiance of self-arisen wisdom dawns, and there is nothing else. However, if it were taught directly, the disciples would not be able to understand due to ignorance. Therefore, the Teacher, skillful in means, teaches the Dharma called the Holy Dharma, with different distinctions of vehicles, according to the desires of the disciples, combining the meanings to be expressed in the three pitakas with words and letters. In the nature of sound, it is proclaimed with the melodious voice of Brahma. Therefore, the sound of the expressive words makes the profound and vast meaning to be understood, and thus it is taught. Therefore, all that is to be taught is taught by the Teacher, the Nirmanakaya, with the excellent combination of words. In particular, the Teacher, the Dharmakaya Samantabhadra, manifests as the complete Nirmanakaya Vajradhara, and how the tantras of the Great Perfection of Self-Nature are taught is as follows: The Teacher, the Nirmanakaya, declared the five perfections. The Teacher, the Great Vajradhara, I, the essence of what is taught are the five great secret tantras. Those and others, gathered by outer, inner, and secret means, are unfolded with great wisdom in the realm of the heart, tempered with the wind of wisdom in the vase of the throat, spread out clearly without mixture on the tongue of the face, the words and meanings between the teeth
Chinese
哦，分别解说。 六十支分组合善妙解说。 大鹏展翅，撑起意义的总纲。 母虎跳跃，截断广阔的大地。 老龟行进，击碎词句的颗粒。 雄狮吼叫，以观八乘悉皆压服。 老鹰抓肉一般，收摄口诀。 聚集的眷属，对于七位殊胜佛陀， 于三处天界，降下甘露大雨。 莲花重叠的殊胜处所，即是这三种。 如是。 第二，对于普作本身圆满具足进行展示，共有三点：以具足圆满的方式，以包含理由的方式进行简要展示；以包含现象差别的方式进行详细解说；以包含安置方式自性的方式进行意义总结。 第一点有三：圆满具足的三种方式；虽说各异却归于一体的理由；以及这些的意义总结。 第一点有二：简要展示；以及对导师、教法、眷属的自性进行详细解说。 第一是： “奇哉！结集教言者，大菩萨，您谛听！普作王，菩提心，我乃导师三身之圆满具足，无余体性，无别一体之自性，即是如此这般。”如是，对于有情众生当下的心性，此自生之智慧之外，再无其他导师三身可寻觅，如是简要展示。 第二，导师1、眷属3、教法2，三者之中，第一，导师的自性详细解说如下： 其中，导师三身，所有这些都是普作菩提心一体性的方式是怎样的呢？如此，安住于实相意义之智慧，无分别大平等，不可言说，超离心识，超越作为的自性之中，此乃远离一切戏论之法身自性。其自性光明智慧的自力，以无勤任运的方式，自显任运生起的生起之幻化，显现的色声香味等等所有这些，都是未曾舍弃显现为明智的庄严，因此，此乃毫不费力生起五种欲妙功德之自性，是为报身。无缘大悲
English
Oh, explain separately. Sixty branch combinations are well explained. The great Garuda soars, supporting the general outline of the meaning. The tigress leaps, cutting off the vast earth. The turtle moves, crushing the grains of words. The lion roars, subduing the eight vehicles with its gaze. Like an eagle seizing its prey, gathering the instructions. The assembled retinue, for the seven supreme Buddhas, In the three heavenly realms, a great rain of nectar falls. The supreme place of stacked lotuses, these are the three. Thus it is. Second, to show that the All-Creating itself is complete with perfections, there are three points: Briefly explain the completeness of the perfections with reasons; explain in detail with the distinctions of appearances; and summarize the meaning with the nature of the arrangement. The first has three points: the completeness of the three perfections; the reason why they are said to be different but come together as one; and the summary of their meaning. The first has two points: a brief explanation; and a detailed explanation of the nature of the teacher, the teaching, and the retinue. The first is: "O collector of the teachings, great Bodhisattva, listen! All-Creating King, Bodhicitta, I am the complete perfection of the three bodies of the teacher, the indivisible essence, the nature of one without difference, just like this." Thus, for the present mind of sentient beings, there is no other teacher of the three bodies to be sought other than this self-born wisdom, as briefly explained. Second, among the teacher 1, retinue 3, and teaching 2, first, the nature of the teacher is explained in detail as follows: Among them, how is it that all three bodies of the teacher are of the nature of one All-Creating Bodhicitta? Thus, abiding in the wisdom of the meaning of reality, the great equality of non-discrimination, inexpressible, beyond mind, beyond action, that is the nature of the Dharmakaya, free from all elaborations. Its nature, the self-power of clear light wisdom, spontaneously arising without effort, the manifestation of arising as the magic of birth, all that appears, such as forms, sounds, smells, tastes, etc., is manifested as the adornment of awareness without being abandoned, therefore, it is the nature of effortlessly arising the five qualities of desire, it is the Sambhogakaya. Impartial great compassion
Chinese
由于自身的能力没有止境，为了能以适合各种不同根器的众生，利益有情，这就是化身的体性。因此，导师普贤王如来的自性，以空性、光明、大悲这三种形态，为了调伏各种不同的众生，化现为各种不同的导师进行调伏，除此之外，再没有其他的“三身导师”了。 第二点是，同样的，殊胜的教法也并非存在于其他地方，而是普贤菩提心的自性，那不可言说的实相，光明、清澈、远离戏论的意义，这就是不可言说之法身的教法。像这样不可言说、超越思维的意义，由两位色身的导师，针对各种不同的众生，以各自相应的方式进行教导，从而毫不费力地利益众生，这就是圆满的报身和化身的教法。 第三点是，如果有人想知道这三身导师的眷属的自性是什么，那么，法身的眷属，就是那些菩提心的力量永不衰竭，并且一切自显的法。报身的眷属，就是那些聚集在色究竟天，享受大乘佛法的十地菩萨。化身的眷属，就是导师化身显现的处所，比如鹫峰山等等，聚集在那里，享受殊胜的佛法，并且那些传承导师的教法，持有传承的人，就被称为圆满的眷属。 第二，自生智慧的精华，我的自性是三世诸佛无余的导师，圆满之法的普贤王，即菩提心。像这样的普贤菩提心的一个自性，被分为三种类别，是这样的：导师普贤王我自己的体性，我的自性，我的行为和法，这三种形态。其中，我自己的体性是三身导师普贤王，是过去、现在、未来三世诸佛的祖先。我的自性是入门、见解、誓言和行为等等各种
English
Since its own ability is inexhaustible, it benefits sentient beings in accordance with the capacity and circumstances of those to be tamed. This is the nature of the emanation body. Therefore, the nature of the teacher Kunjed Gyalpo, with its three aspects of emptiness, clarity, and compassion, manifests as the body of whatever teacher tames whatever being is to be tamed. Other than that, there is no such thing as the "three bodies of the teacher." Secondly, similarly, the sacred teachings are not found elsewhere, but rather the nature of Kunjed Bodhicitta, the inexpressible reality, the meaning of luminosity, clarity, and freedom from elaboration, is the inexpressible teaching of the Dharmakaya. Such an inexpressible, mind-transcending meaning is taught by the two form bodies of the teacher to each individual disciple in a way that is appropriate to them, effortlessly benefiting sentient beings. This is said to be the perfect teaching of the Sambhogakaya and Nirmanakaya. Thirdly, if one wonders what the nature of the retinue of the teacher of the three bodies is, then the retinue of the Dharmakaya is all those phenomena that spontaneously arise from the inexhaustible power of Bodhicitta. The retinue of the Sambhogakaya is the ten Bhumi Bodhisattvas who gather in Akanishta and enjoy the Dharma of the Great Vehicle. The retinue of the Nirmanakaya is those who gather at places like Vulture Peak Mountain, where the teacher, the emanation body, appears, and enjoy the sacred Dharma, and those who continue the lineage of that teacher and hold the transmission are called the perfect retinue. Secondly, the essence of self-arisen wisdom, my own nature, is the teacher of all the Buddhas of the three times, the all-creating king of perfect Dharma, the mind of enlightenment. Such a single nature of Kunjed Bodhicitta is enumerated into three categories, as follows: The teacher Kunjed Gyalpo, my own essence, my own nature, and my own actions and Dharma, these three aspects. Among these, my own essence is the teacher of the three bodies, Kunjed Gyalpo, the ancestor of all Buddhas of the three times. My own nature is the various aspects of entry, view, vows, and conduct, and so on.