English
English version Those who realize Samadhi, whether through seeing, hearing, knowing, or understanding, will instantly and completely achieve merit and wisdom (This describes the Dharmakaya (self-nature body), Sambhogakaya (self-enjoyment body) preaching the Dharma, and the benefits obtained). For example, this sutra clearly explains the differences in the preaching of the Dharma by the Trikaya (three bodies), including the depth, speed of attaining Buddhahood, superiority, and inferiority. This is consistent with the meaning of the Trikaya preaching in the *Lankavatara Sutra*. Exoteric scholars usually believe that the Dharmakaya (法身) does not preach the Dharma, but this view is incorrect. The difference between exoteric and esoteric Buddhism lies in this, and it needs to be carefully examined. The *Sarvatathāgatatattvasaṃgraha Tantra* says: At one time, the Bhagavan Vajradhatu Vairocana Tathagata (薄伽梵金刚界遍照如来) (this is a general statement praising the virtues of all Buddhas), with the four Dharmakayas (法身) accomplished by the Five Wisdoms (五智) (the Five Wisdoms refer to: 1. the Great Perfect Mirror Wisdom (大圆镜智), 2. the Wisdom of Equality (平等性智), 3. the Wisdom of Discriminating Awareness (妙观察智), 4. the Wisdom of Accomplishing Activities (成所作智), 5. the Wisdom of the Dharmadhatu Nature (法界体性智), which are the Five Dhyani Buddhas (五方佛), corresponding to the east, south, west, north, and center respectively. The four Dharmakayas refer to: 1. the Svabhavikakaya (自性身), 2. the Sambhogakaya (受用身), 3. the Nirmanakaya (变化身), 4. the Nishyandakaya (等流身). These four bodies have both vertical and horizontal meanings. Horizontal is for self-benefit, and vertical is for benefiting others. Deeper meanings require further inquiry), in the inherent Vajradhatu (金刚界) (this explains the Dharmadhatu Nature Wisdom (法界体性智) of inherent virtue), the Great Samaya of Self-Mastery (自在大三昧耶) (this is the Wisdom of Discriminating Awareness (妙观察智)), self-aware of the original beginning (自觉本初) (the Wisdom of Equality (平等性智)), the Great Bodhicitta Samantabhadra Full Moon (大菩提心普贤满月) (the Great Perfect Mirror Wisdom (大圆镜智)), in the indestructible Vajra Luminous Mind Palace (不坏金刚光明心殿) (the so-called indestructible Vajra is a general praise for the permanent body of all Buddhas. Luminous Mind is a praise for the awakened virtue of the mind. Palace indicates that body and mind are mutually the abode and the dweller. Middle is a secret word, also away from the meaning of the edge. This is the Three Secrets (三密), away from the five edges and hundred non-existences, dwelling alone not in the middle of the middle. Even the Equal Enlightenment Tenth Ground (等觉十地) cannot see or hear it. This is the self-realized realm of the Dharmakaya, and also the Wisdom of Accomplishing Activities (成所作智). The activities of the Three Secrets all arise from this. The above five sentences summarize the dwelling place. The name of the dwelling place is the secret name and wonderful virtue of the Five Buddhas, the secret meaning can be understood), Together with the retinue of Vajrapani (金刚手) and the sixteen great Bodhisattvas, formed from his own nature, as well as the goddesses of the Four Means of Attraction (四摄行天女使), the inner and outer eight offering Vajra goddesses (金刚内外八供养金刚天女使), each with their original vows, blesses and abides in the Vajra Moon Mandala (金刚月轮) of their own Samadhi (三摩地). --------------------------------------------------------------------------------
Chinese
标帜。皆以微细法身秘密心地超过十地身语心金刚（此明三十七根本自性法身内眷属智）各于五智光明峰杵出现五亿俱胝微细金刚。遍满虚空法界。诸地菩萨无有能见俱不觉知。炽然光明自在威力（此明三十七尊根本五智各具恒沙性德。若约次第有出现之文。若据本有俱时圆满如是诸德）常于三世不坏化身利乐有情无时暂息（谓三世者三密也。不坏表金刚。化者业用。言常以金刚三密业用亘于三世令自他有情受妙法乐也）以金刚自性（阿閦佛印）光明遍照（宝光佛印）清净不染（清净法界身印）种种业用（羯磨智身印）方便加持（方便受用身印）救度有情（大慈悲德也）演金刚乘（说法智德）唯一金刚（圆满坛德智慧）能断烦恼（利智德也。已上九句即是五印四德也。一一佛印各具四德。自受用故常恒演说金刚智慧一乘）以此甚深秘密心地普贤自性常住法身摄诸菩萨（此明自性法身摄自眷属。又通摄他举自兼他也）唯此佛刹尽以金刚自性清净所成密严华严（谓密者金刚三密。华者开敷觉华。严者具种种德。言以恒沙佛德尘数三密庄严身土。是名曼荼罗。又金刚表智清净表理。自性通二。言彼诸尊各具自然理智）以诸大悲行愿圆满有情福智资粮之所成就（谓上所称恒沙诸尊各具普贤行愿方便）以五智光照常住三世。无有 现代汉语译本 标帜：所有这些都以微细法身（Dharmakāya）的秘密心地，超越十地菩萨的身语意金刚（这说明三十七根本自性法身内的眷属智慧），各自在五智光明峰的杵（Vajra）上，显现五亿俱胝（Koti，印度数字单位）微细金刚。遍满虚空法界，诸地菩萨没有能够看见，全部都不觉知。炽盛的光明自在威力（这说明三十七尊根本五智各自具有恒河沙数般的自性功德。如果按照次第有显现的说法，如果根据本来具有的，则是同时圆满这些功德）。常常在三世不坏的化身中利益安乐有情众生，没有一时一刻停止（所谓三世指的是身语意三密。不坏代表金刚，化代表业用。说的是常常以金刚三密的业用贯穿三世，令自己和他有情众生享受妙法之乐）。以金刚自性（阿閦佛（Akshobhya）印），光明遍照（宝光佛（Ratnaketu）印），清净不染（清净法界身印），种种业用（羯磨智身印），方便加持（方便受用身印），救度有情众生（大慈悲的功德）。演说金刚乘（说法智德），唯一金刚（圆满坛城的功德智慧），能够断除烦恼（利智德。以上九句就是五印四德。每一个佛印各自具有四德。因为是自受用，所以常常恒常演说金刚智慧一乘）。以此甚深秘密心地普贤（Samantabhadra）自性常住法身，摄受诸菩萨（这说明自性法身摄受自己的眷属。又普遍摄受他人，举自己兼顾他人）。唯有此佛刹，全部以金刚自性清净所成就的密严华严（所谓密指的是金刚三密。华指的是开敷觉悟之华。严指的是具足种种功德。说的是以恒河沙数佛的功德，尘数般的三密庄严身土。这叫做曼荼罗（Mandala）。又金刚代表智慧，清净代表理。自性贯通二者。说的是那些诸尊各自具有自然之理智）。以诸大悲行愿圆满有情众生的福德智慧资粮所成就（说的是上面所称的恒河沙数诸尊各自具有普贤行愿方便）。以五智光照耀，常住在三世，没有……
English
English version The emblems: All of these, with the subtle Dharmakāya (法身, Body of Essence) secret mind, surpass the body, speech, and mind Vajra (金刚, Diamond/Thunderbolt) of the Bodhisattvas of the Ten Bhumis (十地, Ten Grounds) (this explains the wisdom of the retinue within the thirty-seven fundamental Svabhāva-Dharmakāya). Each manifests five hundred million Kotis (俱胝, a unit of measurement in Indian numbering systems) of subtle Vajras on the Vajra of the Five Wisdom Light Peaks. Pervading the void and the Dharma Realm, the Bodhisattvas of all Bhumis are unable to see them and are completely unaware. Blazing with the power of luminous freedom (this explains that each of the thirty-seven fundamental Five Wisdoms possesses qualities like the sands of the Ganges. If according to the order of manifestation, if based on what is inherently present, then these qualities are simultaneously and perfectly complete). Constantly in the indestructible Nirmāṇakāya (化身, Transformation Body) of the three times, benefiting and bringing joy to sentient beings without a moment's pause (the three times refer to the three secrets of body, speech, and mind. Indestructible represents Vajra, transformation represents activity. It means that constantly using the activity of the Vajra three secrets throughout the three times, causing oneself and other sentient beings to experience the joy of the wonderful Dharma). With the Vajra nature (Akshobhya's (阿閦佛) Mudra (印, seal)), the light shines everywhere (Ratnaketu's (宝光佛) Mudra), pure and undefiled (Pure Dharma Realm Body Mudra), various activities (Karma Wisdom Body Mudra), expedient blessings (Expedient Enjoyment Body Mudra), saving sentient beings (the virtue of great compassion). Expounding the Vajrayana (金刚乘, Diamond Vehicle) (the virtue of the wisdom of teaching), the sole Vajra (the virtue and wisdom of the perfect Mandala (坛城, sacred geometric configuration)), able to sever afflictions (the virtue of sharp wisdom. The above nine sentences are the Five Mudras and Four Virtues. Each Buddha Mudra possesses the Four Virtues. Because it is for self-enjoyment, it constantly and eternally expounds the Vajra Wisdom One Vehicle). With this profound secret mind, the Samantabhadra (普贤) nature, the eternally abiding Dharmakāya, gathers all Bodhisattvas (this explains that the Svabhāva-Dharmakāya gathers its own retinue. It also universally gathers others, mentioning oneself while including others). Only this Buddha-kṣetra (佛刹, Buddha-field) is entirely composed of the pure Vajra nature, the Dense Adornment Avataṃsaka (密严华严, Dense Adornment Flower Garland) (the dense refers to the Vajra three secrets. The flower refers to the blossoming of enlightenment. The adornment refers to possessing all kinds of virtues. It means that with virtues like the sands of the Ganges, the body and land are adorned with the dust-like three secrets. This is called Mandala. Also, Vajra represents wisdom, purity represents principle. Svabhāva connects the two. It means that those deities each possess natural principle and wisdom). Accomplished by the merit and wisdom resources of sentient beings, fulfilling the great compassionate vows and practices (it means that the aforementioned deities like the sands of the Ganges each possess Samantabhadra's vows and expedient practices). With the light of the Five Wisdoms illuminating, eternally abiding in the three times, without... --------------------------------------------------------------------------------
Chinese
暂息平等智身（言五智者五大所成智。一一大各具智印。三世者三密三身。无有暂息者如此诸尊业用无间。以此佛业利乐自他。平等智身者。智者心用。身者心体。平等者普遍。言五大所成三密智印其数无量。身及心智遍满遍满三种世间。勤作佛事刹那不休。如此文句一一文一一句皆是如来密号也。二乘凡夫但解句义不能解字义。但解字相不得知字之密号。览之智人以显句义莫伤秘意。若见萨埵译经此义可知。莫怪莫怪）大毗卢遮那经云。一时薄伽梵住如来加持广大金刚法界宫。一切持金刚者皆悉集会。其金刚名曰虚空无垢执金刚（乃至）金刚手秘密主。如是上首十佛刹微尘数等持金刚众俱。及普贤菩萨妙吉祥菩萨乃至诸大菩萨。前后围绕而演说法。所谓越三时如来之日加持故。身语意平等句法门（此明自性身说法）时彼菩萨普贤为上首。诸执金刚秘密主为上首。毗卢遮那如来加持故。奋迅示现身无尽庄严藏。如是奋迅示现语意平等无尽庄严藏（此明受用身说法）非从毗卢遮那佛身或语或意生。一切处起灭边际不可得。而毗卢遮那一切身业一切语业一切意业。一切处一切时于有情界宣说真言道句法（此明变化身说法）又现执金刚普贤莲华手菩萨等像貌。普于十方宣说真言道清净句法（此明等流身说法。言等者举金刚莲 现代汉语译本 ‘暂息平等智身’（指五智，即五大所成之智。每一大各具智印。‘三世’指三密、三身。‘无有暂息’指这些诸尊的业用没有间断。以此佛业利益自己和他人。‘平等智身’，智是心的作用，身是心的本体，平等是普遍。指五大所成的三密智印其数量无量。身及心智遍满三种世间。勤奋地做佛事，刹那也不停歇。这样的文句，每一文每一句都是如来的密号。二乘凡夫只理解句子的意义，不能理解字的意义。只理解字的表相，不能得知字的秘密含义。希望有智慧的人阅读时，在显现句子意义的同时，不要损害秘密的含义。如果见到萨埵翻译的经文，此义就可以理解。不要奇怪，不要奇怪。）《大毗卢遮那经》说：一时，薄伽梵（Bhagavan，世尊）住在如来加持的广大金刚法界宫。一切持金刚者都聚集在一起。他们的金刚名号是虚空无垢执金刚（乃至）金刚手秘密主。像这样以上首的十佛刹微尘数等持金刚众聚集在一起。以及普贤菩萨（Samantabhadra），妙吉祥菩萨（Manjushri）乃至诸大菩萨。前后围绕而演说法。所谓超越三时如来的日光加持的缘故。身语意平等句法门（这说明自性身说法）。当时，彼菩萨普贤为上首。诸执金刚秘密主为上首。毗卢遮那如来（Vairocana）加持的缘故。奋迅示现身无尽庄严藏。像这样奋迅示现语意平等无尽庄严藏（这说明受用身说法）。不是从毗卢遮那佛的身或语或意产生。一切处起灭边际不可得。而毗卢遮那的一切身业、一切语业、一切意业。一切处一切时于有情界宣说真言道句法（这说明变化身说法）。又现执金刚、普贤、莲华手菩萨等像貌。普于十方宣说真言道清净句法（这说明等流身说法。说‘等’是举金刚莲