English
Arising differently from non-difference, In the mandala of immeasurable wisdom, playing within and without, The supreme mudra of fearless Samantabhadra. The first verse is applied to the appearance of the three bodies. Thus, the manner in which one Sambhogakaya is complete with the three bodies. The Sutra Teaching the Three Bodies states: The Dharmakaya is the permanence of essence. The Sambhogakaya is the continuous permanence. The Nirmanakaya is the uninterrupted permanence. Thus, the minds of all self-appearing Sambhogakayas are also unwavering from the state of Dharmakaya, and therefore are non-conceptual. Speech transcends the self-characterizing sounds and words, and is therefore free from expression. The body appears with great splendor, and thus the marks and signs are clearly perfected. All self-appearing phenomena, with the pure eye of wisdom's vision, the form bodies see each other mutually, and there is never any obscuration. For example, the appearance of familiarizing oneself with the great perfection of the completion stage is manifest to one's own awareness, yet there is no appearing subject or appearing object. Such a Sambhogakaya is not the object of experience for beings other than Buddhas. The realm and qualities of the Buddhas who have gone and come in the three times are supreme, because there is nothing above them, and because they are not included by samsara, there are no self-characterized things, and therefore they do not fall into the extreme of permanence. Because peaceful nirvana is not included in one aspect, they do not fall into the extreme of annihilation, and therefore they transcend the realm of speech and are the ultimate ultimate truth. Because they cannot be measured by conceptual thought, nor can they be represented by metaphors and terms, even the great pure-minded Bodhisattva Aryas from the first to the tenth bhumis cannot see them. Why is that? Because they have not yet abandoned the obscurations of the elements that contradict the inconceivable wisdom of the Buddhas. They have not obtained the eye of wisdom to see all the qualities of the Buddhas as they are and as many as they are. The Uttaratantra states: The Buddhas who have gone beyond with qualities such as unsurpassed wisdom and great compassion are inconceivable. Therefore, this final state of the self-born ones is not known even by the great sages who have attained power. Thus, past and future
Chinese
过去和现在，即超越了所有有为法三时的一切世俗谛的显现，在胜义的色究竟天中，安住于常恒之轮的不可思议的四时之佛，主尊和所有眷属，由于意旨相同，在本性上没有好坏和差别的以同一方式显现的自显现。如是《秘密藏续》中说：十方四时圆满的，清净刹土不可思议，无边无际的宫殿，轮之庄严和乐器之众，所有坛城不可思议，见到后得以亲近，于广大之语中生起意义，或相合之智慧自显现。如是说。广大之语是指五语，即：法身无生义之语，报身意旨表诠之语，化身言说词句之语，现证菩提觉性加持之语，不变金刚无别金刚之语。第二，宣说化身分二：略说和广说。首先是略说：从自显现报身之自性中，为了调伏清净与不清净的所化众生，从导师的慈悲心中，无需勤作而显现出三种调伏者的导师，即：与报身相似显现的自性化身，显现为六道导师的调伏众生化身，以及显现为有情和无情之类的各种化身，共有三种。第二，广说分三：自性化身，调伏众生化身，以及各种化身。首先，自性化身也分二：计数的自性化身和安住的自性化身。首先，宣说计数的自性化身分三：略说，广说和总结。首先是略说：在显现为三种化身之中，第一个被称为自性化身，是诸佛法身智慧的外显，在色究竟天刹土中，以法界显现圆满报身之相安住，其譬如明镜中显现的佛子圣者
English
Past and present, that is, the self-appearance that transcends all the certainties of all mundane truths of the three times of conditioned phenomena, in the great Akanishta which is the meaning of reality, the Buddhas abiding in the constant wheel of continuity, the lords with the nature of inconceivable four times, and all the retinues, because their intentions are the same, the self-appearance that arises in harmony as one way without good or bad and difference in essence. Likewise, it is said in the Guhyagarbha Tantra: "The ten directions and four times are complete, pure realms are inconceivable, a palace free from boundaries, ornaments of wheels and assemblies of musical instruments, all mandalas are inconceivable, having seen them, one attains nearness, or meaning arises in the vast speech, or harmonious wisdom is self-appearing." So it is said. The vast speech refers to the five speeches: the speech of the Dharmakaya, unborn meaning; the speech of the Sambhogakaya, intention and signs; the speech of the Nirmanakaya, expression and words; the speech of Abhisambodhi, awareness and blessings; and the indivisible Vajra speech of immutable Vajra. Second, the explanation of Nirmanakaya has two parts: a brief explanation and a detailed explanation. First, the brief explanation: From the nature of the self-appearing Sambhogakaya, in order to tame the sentient beings to be tamed, both pure and impure, from the compassion of the teacher, the teacher of the three tamers appears without effort: the self-nature Nirmanakaya, which appears similar to the Sambhogakaya; the Nirmanakaya that tames beings, which appears as the teacher of the six realms; and the various Nirmanakayas that appear as sentient and inanimate beings, these are the three. Second, the detailed explanation has three parts: the self-nature Nirmanakaya, the Nirmanakaya that tames beings, and the various Nirmanakayas. First, the self-nature Nirmanakaya also has two parts: the enumerated self-nature Nirmanakaya and the abiding self-nature Nirmanakaya. First, the explanation of the enumerated self-nature Nirmanakaya has three parts: a brief explanation, a detailed explanation, and a conclusion. First, the brief explanation: Among those that appear as three kinds of Nirmanakaya, the first one called the self-nature Nirmanakaya is the outward manifestation of the wisdom of the Dharmakaya of the Buddhas, abiding in the Akanishta realm in the form of the complete Sambhogakaya, which is the appearance of the sphere, like the example of the Bodhisattva Arya appearing in a clear crystal.
Chinese
对于应化之贤达所显现之影像，与自显之导师相似，故亦被视为报身。由应化者之显现所摄持，亦被视为化身之一类，是为半化报身之境地。自显之刹土与导师犹如虚空之真月，而他显之刹土与导师则如水中之月般显现为影像之相。如《宝性论》所云：“如无云晴空之月影，显现于秋季清澈之湖中，如是佛子众等亦见遍主身，于圆满佛之坛城之中。”又，对于近侍之应化者，即相续清净者，显现他显报身；对于远处之眷属，即相续稍净然尚未证得圣位者，则显现殊胜之化身。如彼论云：“见则心满意足之功德，所谓三十二相者，化身圆满具足法，乃依报身与化身二者。从清净中之近与远者，于世间胜者之坛城中，如水与空中之月影，见彼者乃有两种方式。”其次，广说共有六种，即处所、导师、智慧、眷属、时间以及所调伏之差别。首先，处所是：从自显报身之五果法与五智之妙用中，为安住于地的菩萨们显现五种刹土之布局：中央是身之法界智之妙用所显现之大自在天之色究竟天刹土；东方是意之明镜智之妙用所显现之现喜刹土；南方是功德平等智之妙用所显现之具吉祥刹土；西方是语之妙观察智之妙用所显现之莲花庄严刹土；北方是事业成所作智之妙用所显现之事业圆满刹土，显现为五种形态。其次，导师是：于此五种刹土中，依次为色之国王毗卢遮那佛，以及从……等之中，识之国王不动佛，受之国王宝生佛，想之国王无量光佛，行之国王不空成就佛。此五位殊胜导师具足妙相等。
English
The images appearing to the excellent beings to be tamed are similar to the self-appearing teacher, so they are also counted as Sambhogakaya. Because they are gathered by the appearance of the beings to be tamed, they are also counted as a type of Nirmanakaya, which is the state of a semi-Nirmanakaya Sambhogakaya. The self-appearing field and teacher are like the real moon in the sky, while the other-appearing field and teacher appear as images like the moon in the water. As it says in the Uttaratantra: 'Just as the image of the moon in the cloudless sky is seen in the clear autumn water of the lake, so the assembly of the Buddha's children sees the form of the all-pervading one in the mandala of the complete Buddha.' Furthermore, for the close attendants, the beings to be tamed with pure minds, the other-appearing Sambhogakaya appears. For the distant attendants, those whose minds are somewhat pure but have not yet attained the noble levels, the supreme Nirmanakaya appears. As it says in the same text: 'Whatever qualities are seen that satisfy, which are called the thirty-two, the Nirmanakaya is complete in Dharma, relying on the two, the Sambhogakaya. For those near and far from purity, in the mandala of the world's victors, like the moon's image in water and sky, seeing that is of two kinds.' Secondly, the detailed explanation has six parts: the place, the teacher, the wisdom, the retinue, the time, and the difference in what is to be purified. First, the place is: from the five resultant Dharmas of the self-appearing Sambhogakaya and the power of the five wisdoms, the arrangement of the five Buddha-fields for the Bodhisattvas abiding on the Bhumis: in the center, from the power of the Dharmadhatu wisdom of the body, the Akaniṣṭha field of the Great Powerful One; in the east, from the power of the mirror-like wisdom of the mind, the Abhirati field; in the south, from the power of the equality wisdom of qualities, the Glorious field; in the west, from the power of the discriminating wisdom of speech, the Padma-vyuha field; in the north, from the power of the accomplishing activity wisdom of action, the Karma-sampatti field, appearing in five forms. Secondly, the teacher is: in those five Buddha-fields, respectively, Vairochana, the king of form, and from among others, Akshobhya, the king of consciousness, Ratnasambhava, the king of feeling, Amitabha, the king of perception, and Amoghasiddhi, the king of volition. These five supreme teachers possess marks and signs, etc.
Chinese
如同珍宝之海般的自性，显现于安住于地的众生前。 其中的“色之国王”等等，例如说“大涅槃”，那么“涅槃”即是轮回，从中解脱则称为“涅槃”。又如不住于二边，故称为“大”。同样，超越了色等五蕴，到达彼岸，但五果法的力量不灭，显现之身等被称为“色之国王”等。因此，这些显现为表征之手印的自显现和，他显现的五位导师，也以各自的名字来命名。 大遍知是识之国王，即毗卢遮那，在不共的续部中如此解释。 并且，与自显现的色身构造相符，在他显现中也显现出寂静和忿怒等不可思议且无边无际的相状。 第三是智慧。 如此在五方佛土中，五位导师各自显现，但并非是不同的传承，而是显现为佛陀一个智慧的各种化现的五部佛的心意智慧的五种形态，每一个都如此，如毗卢遮那佛的心意是法界智，如法界智的如镜智等四种。 另外，如镜智也具有如镜智的法界智等四种，以此类推，其余的也各自具有四种眷属，因此智慧变为二十五种，但都归摄于根本的五种智慧中，因此这些意义如佛地经中所说。 第一种智慧是，法界虽然在一切法中以法性遍布，但其自性没有差别，同样，了知它的智慧也随顺法性，因此不动摇，如同虚空的自性存在于一切有形之物中，但其自性并非多种，而是一种味道，同样，了知一切所知为法性，但在超越言说的界限的界中，也是一种味道。 第二种智慧是，例如镜子的表面具有能够映现影像的清澈性，但对此既不需要努力，也不需要特别的造作，同样，了知能力不灭的智慧，远离了能取所取的尘埃
English
The nature like a jewel ocean appears to those who abide on the ground. Among them, the "King of Form" and so on, for example, if we say "Great Nirvana," then "Nirvana" is samsara, and liberation from it is called "Nirvana." Also, it is called "Great" because it does not abide in the two extremes. Similarly, having transcended the five aggregates of form, etc., and reached the other shore, but the power of the five resultant dharmas does not cease, the manifested body, etc., are called "King of Form" and so on. Therefore, these self-manifestations that appear as symbolic mudras, and the five teachers of other-manifestation, are also named with their respective names. The Great Omniscient One is the King of Consciousness, namely Vairochana, which is explained in the unique tantras. Moreover, in accordance with the arrangement of the self-manifested form body, in other-manifestation also appear immeasurable and boundless aspects such as peaceful and wrathful ones. The third is wisdom. Thus, in the five Buddha-fields, the five teachers appear separately, but they are not different lineages, but rather the five forms of the mind-wisdom of the five families, which appear as various manifestations of one wisdom of the Buddha, each of which is like this, such as the mind of Vairochana Buddha is the Dharmadhatu wisdom, like the mirror-like wisdom of the Dharmadhatu wisdom, etc., four kinds. In addition, the mirror-like wisdom also has four kinds such as the Dharmadhatu wisdom of the mirror-like wisdom, etc. By analogy, the rest also have four kinds of retinues each, so the wisdom becomes twenty-five kinds, but they are all included in the five root wisdoms, so the meaning of these is explained as it appears in the Sutra of the Buddha-land. The first wisdom is that, although the Dharmadhatu pervades all dharmas as the nature of dharma, its own essence has no difference, similarly, the wisdom that knows it also follows the nature of dharma, so it is unshakeable, just as the nature of space exists in all that has form, but its own essence is not multiple, but one taste, similarly, knowing all knowable things as the nature of dharma, but in the realm beyond the limits of expression, it is also one taste. The second wisdom is that, for example, the surface of a mirror has the clarity that allows images to appear, but there is no effort or special fabrication for this, similarly, the wisdom whose knowing capacity does not cease is free from the dust of grasper and grasped.