English
Originally, the nature is free from elaboration, therefore it is a tantra, representing connection. To explain its meaning, the tantra of self-liberation of awareness is taught: it does not rely on other antidotes. To show the empowerment with elaboration, completeness does not rely on others, it arises from itself, because there is no antidote, so it is decided by wisdom. Establishing the meaning of the view is: like a lion, it dwells in overwhelming others with power. To truly show the meaning of diligent view, it is complete and nothing is abandoned. To show one aspect of the basis of delusion, auspiciously fulfilling the desired meaning. All beautiful things are intoxicating, possessing non-reliance on others. Tantra is the meaning of connection. To show the density of oral instructions, the jewel is the place where qualities arise. Subtle is the meaning of being difficult to understand. Because these meanings are well arranged, they can be learned, and constancy is the meaning of connection. The meaning of the view is well gathered, the pearl is the place where qualities arise. The rosary is the meaning of measuring goodness. Letters are the source of all qualities. Non-existence is the absence of substance. It arises in the root tantra of oral instructions. Showing connection. Vajra is unchanging. Bodhisattva is the bodhisattva for oneself and others. Heart is the meaning of certainty. The mirror is the basis for the arising of all dharmas or making them clear. Determining the wrong path. Gathering everything. Goodness is transformed into merit. The meaning of the profoundness of mind. The mirror is to make clear the meaning of samsara and nirvana. To determine the bardo, the sun is wisdom, the moon is skillful means. The combiner is the combination of the two bardos. Because of determining the metaphor, introduction is the first meaning. Emanation is vast. Showing signs. The body is the general sign of peaceful and wrathful. Lineage is the five families. Blazing is that the view cannot be satisfied. Precious, all qualities are complete in oneself. Accumulation is the meaning of the arising of great wisdom without outflows. Wisdom is showing maturity. The lamp is the basis. Blazing is light and color. To determine the birthplaces of the six realms of beings, it universally exists in the nature of all. Goodness is beyond evil. Space is view and meditation. Sixth is looking at the six realms. Thus, how do the sixteen great tantras act
Chinese
如果讲解数量，现在第二个是说明此续是一切的根本。 如此说明十六续的根本是声变续之王。 必定在周匝重叠的净土中发光，在那上面各自的名字被称呼，在显示续的心中显现，对于可调伏处清净的众生们，以显现来显示诸佛的决定心要，总集一切的精华就是此续。 因为执持一切佛的教法，所以有业和福分，从轮回中度脱到一切智的地位。 那是圆满正等觉诸佛的加持显现所产生的。 这样，身体意义的第二部分，对光之精炼十七问的回答广说，分为二部分来讲述。 现在，身体的安置第三部分，对法身进行讲述，分为二部分讲述的第一部分。 简略说明法身的作用。 从下面的两句开始讲述。 第二部分，详细讲述法身。 那么，法身是，本体是空性，所以，任何特征都不成立。 自性是光明，所以，从执着事物为究竟的观点来看是相反的。 那么，法身的身体没有形成面容和手，安住于此，因为没有具有特征的差别，所以自己的自性没有动摇。 语是从声音、词语、名称中分离，意思是：不是粗大的所说之境，即使发出响亮的声音也没有，而且连词语也不成立，所以，自性是离戏论，超越名称而存在。 用词语表达，并且远离声音的谈论。 法身的意是无思无动，所以，没有风的分别念。 心识向外散乱和断灭，对于散乱的业和聚合，超越了执着为自性。 法身的功德是，从地和到彼岸以后，没有退转，也没有退转的地。 那么，也是法界，以及智慧的周遍，并且它的自性没有造作。 法身的利他是，从任何地方也没有来，本来就没有出生，谁也没有造作的法性。 那么，也是自然产生的，
English
If explaining the numbers, now the second is to show that this Tantra is the root of all. Thus, it is shown that the root of the sixteen Tantras is the King of the Sound Transformation Tantra. Surely, light shines in the pure land of overlapping circles, and on that, their respective names are called, appearing in the mind that shows the Tantra. For sentient beings who are purified from the field of those to be tamed, by appearing, it shows the definitive essence of the Buddhas, and this Tantra is the collection of all essences. Because it holds all the teachings of the Buddhas, it has karma and fortune, and liberates from samsara to the state of omniscience. That is produced from the blessings of the perfectly enlightened Buddhas manifesting. Thus, the second part of the body's meaning, the detailed answers to the seventeen questions of the essence of light, are explained in two parts. Now, the third part of the body's arrangement, the explanation of the Dharmakaya, is explained in two parts, the first part. Briefly explaining the function of the Dharmakaya. It will be explained from the following two sentences. The second part, explaining the Dharmakaya in detail. So, the Dharmakaya is, its essence is emptiness, so no characteristics are established. Its nature is luminosity, so it is the opposite of clinging to things as ultimate. So, the body of the Dharmakaya does not have a face or hands formed, and it abides in this, because there is no distinction of characteristics, so its own nature is unwavering. Speech is separated from sound, words, and names, meaning: it is not a gross object of expression, even if a loud sound is made, it is not there, and even words are not established, so its nature is free from elaboration, existing beyond names. Expressing in words, and being separated from the talk of sound. The mind of the Dharmakaya is without thought or movement, so there is no conceptualization of wind. The mind scattering and cutting off elsewhere, for the actions and gatherings of scattering, it transcends clinging to them as self-nature. The qualities of the Dharmakaya are, from the ground and after going to the other shore, there is no turning back, and there is no ground for turning back. So, it is also the realm of Dharma, and the pervasiveness of wisdom and knowledge, and its nature is without fabrication. The activity of the Dharmakaya is, it does not come from anywhere, it is originally unborn, the Dharma nature that no one has created. So, it is also naturally arising,
Chinese
其作用永不停止。由于无所作为，自然之力自然显现。由于无所作为，对具有虔诚心的人的劝勉和祈祷，也是从报身的力量中产生的。如是，将第三身义法身分为二而宣说。现在，为了宣说第四身义报身，首先以二种方式宣说。简要宣说的词句将在下文阐述。现在是第二种，广说。其中有五种，即报身之身：显现无自性，如水中之月。明亮，是指身色和手印清晰。明亮之因是圆满了具有特征的五种智慧的智慧。而且，知与识的遍布永不停止。报身之语：由于是自生，所以如果说没有言语的边际，那是因为显现为自显现，所以不执着于自身的身色和手印。由于没有戏论，所以没有超出单一自性的本质。以“摄略”来说，由于没有超出光、颜色和轮，所以自生的六字轮恒常转动。报身之意：是永不断绝，并具有三种景象。由于智慧的明亮部分永不停止，所以其意不超出法性平等性。报身的功德：由于其显现方式永不停止，所以显现为三十二相好，是从彻底完成一切事业中产生的。八十随好圆满，是从圆满一切功德中产生的。而且，法性无戏论之意在内明，内外无二地圆满了六种明智。报身的利他事业：内在的法性不可言说的轮，从事业之身中散发出无量光芒，从而产生了佛身的一切事业。内在的舌根中散发出自生的六字，从而圆满了语的一切事业。秘密的父母交合的空行母发出“吽 吽 吽”之声，以及“悉 悉”之声，使一切显现，从而圆满了意的一切事业。如是，从戏论中，各自种姓的佛，如毗卢遮那佛等不
English
Its function never ceases. Because of non-action, the power of nature naturally manifests. Because of non-action, the encouragement and prayers to those with devotion also arise from the power of the Sambhogakaya. Thus, the third kaya-meaning, the Dharmakaya, is explained by dividing it into two. Now, to explain the fourth kaya-meaning, the Sambhogakaya, it is first explained in two ways. The words of the brief explanation will be explained below. Now is the second, the extensive explanation. There are five aspects to it, namely, the body of the Sambhogakaya: appearance is without inherent nature, like the moon in water. Clear, meaning the body color and hand gestures are clear. The cause of clarity is the perfection of the knowledge of the five wisdoms that hold characteristics. Moreover, the pervasiveness of knowing and awareness never ceases. The speech of the Sambhogakaya: because it arises spontaneously, if it is said that there is no limit to words, it is because it appears as self-appearance, so there is no attachment to one's own body color and hand gestures. Because there is no elaboration, it does not go beyond the essence of a single nature. By "condensing," because it does not go beyond light, color, and wheel, the self-born six-syllable wheel constantly turns. The mind of the Sambhogakaya: is continuous and possesses the three visions. Because the clarity of the wisdom of knowledge never ceases, its intention does not go beyond the equality of Dharma-nature. The qualities of the Sambhogakaya: because its manner of appearance never ceases, it appears as the thirty-two major marks, which arise from thoroughly accomplishing all activities. The eighty minor marks are perfected, which arise from perfecting all excellences. Moreover, the intention of Dharma-nature without elaboration is clear within, and the six kinds of clear knowing are perfected in the non-duality of inner and outer. The benefit of others of the Sambhogakaya: the inner Dharma-nature, the inexpressible wheel, radiates immeasurable light from the kaya of action, thereby generating all the activities of the Buddha's kaya. From the inner tongue faculty emanates the self-born six syllables, thereby perfecting all the activities of speech. The secret union of father and mother, the dakinis, emit the sound of "Hum Hum Hum," and the sounds of "Sid Sid," making everything appear, thereby perfecting all the activities of mind. Thus, from elaboration, the Buddhas of each lineage, such as Vairochana, do not
Chinese
被行走等围绕。在其外层，由各自的颜色相符的菩提萨埵心髓等围绕。对于那些每一个，自生的六字从舌根中散发出来，与其各自的组合一起，使眷属们显现为各自的自性身和智慧。如是，将第四身义报身分为二而宣说。现在，将第五身义化身分为二而宣说，第一，简略宣说，由经文可知。第二，详细阐述化身之身语意功德事业五者。其中，化身是，在脚底和手掌等处，以轮和莲花等庄严的三十二相，以及肢节的八十种好。即，支分二十，细支二十，身之上部二十，下部二十，共八十种好所庄严。此外，还化现为与所化众生相应的身体，以与他们相应的方式显现而利益他们。化身的语是，从词语的组合中，天梵天的声音清晰而无远近，以及其他引人入胜等的组合词语，从词语的运用到肢节有二十种，表达声音组合关联的有二十种，于无二之义有肢节二十种，共六十种，以适合众生的方式利益他们。化身的心是，以如实了知所知之智慧，为自利而了知事物自性的实相，断除轮回的分别念。为利他，以了知所知的一切之智慧，了知所化众生的想法，随众生所喜而说法。如是，对于自他二利，心意毫不颠倒地安住。化身的功德是，外在，圆满了所化之智，了知众生的根器和福德的差别。内在，圆满了法性之智，安住于清净无二的意境中。化身的利生事业是，外在的身之事业四种，语之外在四种，意之外在事业四种，共十二种，是诸佛之外在
English
Surrounded by walking and so on. In its outer layer, surrounded by the essence of Bodhisattvas, etc., each matching their respective colors. For each of those, the six self-arisen syllables emanate from the power of the tongue, together with their respective groups, causing the retinue to appear as their own essence body and wisdom. Thus, the fourth body meaning, the Sambhogakaya, is taught by dividing it into two. Now, the fifth body meaning, the Nirmanakaya, is taught in two parts, the first, a brief explanation, is known from the text. Second, a detailed explanation of the five aspects of the Nirmanakaya: body, speech, mind, qualities, and activities. Among these, the Nirmanakaya is adorned with the thirty-two major marks, such as wheels and lotuses on the soles of the feet and palms of the hands, and the eighty minor marks of the limbs. That is, twenty for the branches, twenty for the minor branches, twenty for the upper part of the body, and twenty for the lower part, adorned with eighty in total. Moreover, it emanates into bodies that are compatible with whatever sentient beings are to be tamed, and benefits them by appearing in accordance with them. The speech of the Nirmanakaya is that from the well-arranged combination of words, the voice of Brahma is clear without near or far, and other attractive combinations of words, from the application of words to the limbs there are twenty, expressing the connection of sound combinations there are twenty, in the non-dual meaning there are twenty limbs, a total of sixty, benefiting beings in whatever way is appropriate for them. The mind of the Nirmanakaya is that, with the wisdom that knows things as they are, for one's own benefit, it knows the reality of the nature of things, eliminating the conceptual thoughts of samsara. For the benefit of others, with the wisdom that knows all that is to be known, it knows the thoughts of those to be tamed, and teaches the Dharma according to what beings desire. Thus, for the benefit of both oneself and others, the intention abides without any deviation. The qualities of the Nirmanakaya are: outwardly, it perfects the knowledge of those to be tamed, knowing the faculties of beings and the differences in merit. Inwardly, it perfects the knowledge of the Dharmata, abiding in the pure non-dual state of mind. The activities of the Nirmanakaya are: the four external activities of the body, the four external activities of speech, and the four external activities of mind, a total of twelve, are the external