Chinese
能够讲述。此外，这里还有需要的场合。续部中说：神通、全知、地和三有之上的上师，就是瑜伽士们的此生。如果入道后死亡，那么那时他的执着会在来世。经文中这样说到。释论中说：不具精进且未修习智慧，也在七世之后达到尽头。经文中这样说到。具有精进者，经中说在此生就能成佛。如果说一生一世就能成佛，那么难道不是连同此身一起显现成佛吗？对此回答说：不清净的身体，明明没有却是错觉的显现，怎么会成为错觉消失的佛的所依呢？你的这种说法，就像眼翳消失后，连同发网的显现一起能看到细微的物体一样。因此，不清净的异熟身在见道时被舍弃，也不是放下粗重的蕴，只是一个生的因。没有取第二个异熟轮回的身体，所以也可以说是“一个身体”。获得无二智慧身，也被称为现证圆满成佛。这样看来，很多自诩精通此法的人，连稍微看到续部中如何阐述行持的方面也很少，所以这里只是指明出处而已，因为不是主要内容，所以没有详细阐述。后来的一些学者对圆满次第的修行方式产生了诸多颠倒的分别念，并且在这里也妄加评论说：这部续中讲了行持，却没有生起次第的行持等等，有很多虚构，但因为文字太多，所以暂时没有写下辩驳。根本的第三个，如此修习的果，佛地的自性是：对此，现证大菩提者，精液、明点、风的细微习气消失，彻底断除漏乐的习气，成为圆满的佛陀。对此，诸佛的四身是：非智慧亦非方便的这
English
It is possible to tell. Furthermore, there is a need for this occasion here. The tantra says: The master of miraculous powers, omniscience, earth, and the three realms is in this life of yogis. If one enters the path and dies, then his attachment will be in the next life. It is said in the scriptures. The great commentary says: Even without diligence and without cultivating wisdom, one reaches the end after seven lifetimes. It is said in the scriptures. It is said that with diligence, one can attain Buddhahood in this very life. If it is said that one can attain Buddhahood in one lifetime and one body, then is it not the case that one manifests Buddhahood together with this very body? To this, it is said: If this impure body is an illusionary appearance that exists without being, how can it become the basis of a Buddha who has exhausted illusion? Your statement is like saying that when the cataract clears, one can see subtle objects together with the appearance of hair nets. Therefore, the abandonment of the impure ripened body on the path of seeing is not the abandonment of the gross aggregates, but only the cause of one birth. Since the second ripened cyclic body is not taken, it can also be called "one body." The attainment of the non-dual wisdom body is also called the manifestation of perfect enlightenment. In this way, many who claim to be proficient in this Dharma rarely even see how the practice is explained in the tantras, so here only the source is indicated, and since it is not the main point, it is not explained in detail. Some later scholars have made many inverted discriminations about the practice of the completion stage, and here they also falsely comment, saying: This tantra speaks of practice, but there is no practice of the generation stage, etc. There are many fabrications, but because there are too many words, the refutations have not been written down for the time being. The third of the root, the result of such practice, the nature of the Buddha-ground is: To this, the one who manifests great Bodhi, the subtle habits of semen, bindu, and wind disappear, and the habits of leaking pleasure are completely abandoned, and one becomes a perfect Buddha. To this, the four bodies of the Buddhas are: This which is neither wisdom nor means
Chinese
是俱生之身，已轉成法身。智慧方便之自性，必除黑暗，智慧與識之區別。此是圓滿報身，如聲影般，乃為眾多有情之利益而作。為令眾生熟，復又此乃轉成諸佛之化身。如是四身。 諸佛之身之金剛，非境與有境者所能行，乃一切種種。語之金剛，一切有情以自心語皆能了知法。金剛持之意之金剛，有情之心之自性，一切皆安住於地。如無垢寶珠般，何者為事物之執持者，彼即是智慧金剛。如是四金剛。 如是成佛身，以唯一安樂之自性故，亦不變為死亡。由彼唯一，一切此等殊勝諸佛之五相圓滿菩提。以及二十相之自性，復又由彼幻化多種之自性。如是菩提四相。 又，略示見之意樂中。 佛陀釋迦獅子。以有情思維之自在故。身乃說為一二三，以及四與五。佛無始無終。最初之佛無有分別。一智慧眼無垢染。如來智慧身。如是形色身，如是佛法身。為有情思維之自在故。論典三皈依所說。以意語身之差別故。善說為三身。法與報用化身等。人以咒之理而修。自性身與圓滿報身等，如是其他化身等。法身與事業等。真實宣說為四相。 具有五佛身之自性。遍主五智之主。五佛之主具五佛冠。五眼無有貪著。色蘊無邊際。乃我之化身殊勝者。聲蘊無邊際。乃我之圓滿報身殊勝者。法蘊無邊際。
English
Is the co-emergent body, which has transformed into the Dharmakaya. The nature of wisdom and means, certainly removes darkness, the distinction between wisdom and consciousness. This is the Sambhogakaya, like a sound and image, it acts for the benefit of many sentient beings. In order to ripen sentient beings, this again transforms into the Nirmanakaya of the Buddhas. Thus are the four bodies. The Vajra of the body of the Buddhas, not to be traversed by objects and object-holders, is all kinds of things. The Vajra of speech, all sentient beings can understand the Dharma with their own heart's language. The Vajra of the mind of the Vajradhara, the nature of the minds of sentient beings, all abide on the ground. Like a stainless jewel, whatever is the holder of things, that is the Wisdom Vajra. Thus are the four Vajras. Thus becoming the Buddha's body, because of the nature of single bliss, it also does not change into death. From that single one, all these supreme Buddhas' five aspects of perfect enlightenment. And the nature of twenty aspects, and again from that, the nature of various illusions. Thus are the four aspects of Bodhi. Also, in the brief exposition of the desire for views. Buddha Shakya Simha. Because of the freedom of sentient beings' thoughts. The body is said to be one, two, three, and four and five. The Buddha has no beginning and no end. The first Buddha has no distinctions. One wisdom eye is without impurity. The Tathagata is the wisdom body. Just as the form body, so is the Buddha's Dharma body. For the sake of the freedom of sentient beings' thoughts. The scriptures say with the three refuges. Because of the difference between mind, speech, and body. It is well said to be the three bodies. Dharma, enjoyment, and emanation bodies, etc. People practice with the method of mantra. The Svabhavikakaya and Sambhogakaya, etc., and likewise other Nirmanakayas, etc. The Dharmakaya and activities, etc. It is truly explained as four aspects. Possessing the nature of the five Buddha bodies. The Lord of the five wisdoms, the pervasive Lord. The Lord of the five Buddhas has the five Buddha crowns. The five eyes are without attachment. The aggregate of form is limitless. Is my supreme Nirmanakaya. The aggregate of sound is limitless. Is my supreme Sambhogakaya. The aggregate of Dharma is limitless.
Chinese
对于那些具有痛苦的众生，以及那些执着于莲花的人们，为了他们的执着；为了摧毁那些魔障，手中莲花宝剑成就了有意义的事情。从嗔恨中生出各种各样的佛母，她们如同末劫之火的顶峰，她们成为了空行母。从愚痴中生出名为眼母者，她是至上的慈悲，摩摩枳（梵文，Māmakī，梵文罗马拟音，Māmakī，我的）来自于我慢。从贪恋中生出名为白衣者，她是所有功德的宝藏，度母也来自于嫉妒。这两种具有各种形象者，在所有国土和有情中都显现出来。如是说。佛陀的自显身和刹土，即使向他人展示也无法理解。因此，佛陀宣示说没有清楚地说明：诸佛所说的世界界限，那也不是人们的智慧。诸佛以俱生身的威力，一肘或多肘的量是无法测量的。在业力的场所，对于众生，总是清晰地显示与众生相应的量。如果我表达这个量，诸神会说这是不存在的。如是说。诸佛的俱生身和刹土等一切都是一个智慧的体性。所有那些状态都存在，没有二元对立，也没有二元显现。有些人认为除了反面之外，胜义谛的相好、色声香味触等在真实中不存在，那也不是这样的。既是一，又显现一切。既显现为一，又是无有矛盾的功德聚。即使说出来，天人也无法理解，因此也制定了量的分类。实际上，无法说出像色究竟天（梵文，Akaniṣṭha，梵文罗马拟音，Akaniṣṭha，不究竟天）等处所就在这个方向。没有任何虚空界不是由唯一的佛身和刹土所遍及的。如果非常仔细地观察，就会发现器情万法从一开始就没有成立，不仅如此，方向和时间也只是在错觉中显现，在真实中并不存在。因此，诸佛的俱生刹土和身，与不清净的器情世界是这样这样对应的
English
For those sentient beings who are afflicted with suffering, and for those who are attached to lotuses, for the sake of their attachment; in order to destroy those obstacles, the lotus sword in the hand accomplished meaningful things. From hatred arise various mothers, who are like the peak of the fire at the end of time, they become Ḍākinīs. From ignorance arises the one called Eye Mother, she is supreme compassion, Māmakī (Sanskrit, Māmakī, Sanskrit Romanization, Māmakī, Mine) comes from pride. From attachment arises the one called White-Clad, she is the treasure of all qualities, Tārā also comes from jealousy. These two with various forms appear in all lands and sentient beings. Thus it is said. The self-manifested body and pure lands of the Buddhas, even if shown to others, cannot be understood. Therefore, the Buddha declares that it is not clearly stated: Whatever limit of the world is spoken by the Buddhas, that is not the wisdom of people. Buddhas, by the power of their innate body, the measure of one cubit or many cubits is immeasurable. In the place of karma, for sentient beings, they always clearly show the measure that corresponds to sentient beings. If I were to express this measure, the gods would say that this does not exist. Thus it is said. The innate body and pure lands of the Buddhas, etc., are all of the nature of one wisdom. All those states exist, there is no duality, and there is no dual appearance. Some people think that apart from the opposite, the marks and signs, forms, sounds, smells, tastes, and textures of ultimate truth do not exist in reality, but that is not the case. It is both one and manifests everything. It appears as one, and it is a collection of faultless qualities without contradiction. Even if it is spoken, gods and humans cannot understand it, therefore the classification of measures is also made. In reality, it cannot be said that places like Akanistha (Sanskrit, Akaniṣṭha, Sanskrit Romanization, Akaniṣṭha, Not the ultimate heaven) are in this direction. There is no space that is not pervaded by the sole body and pure land of the Buddha. If one examines very carefully, one will find that neither the container nor the contents of phenomena have been established from the beginning, and not only that, but also the direction and time only appear in illusion, and do not exist in reality. Therefore, the innate pure land and body of the Buddhas correspond to this and that impure container and contents world in this way
Chinese
說存在孩子在哪裡呢？例如醒來時的樹木和夢中的花園，大小是否合適，或者它的部分從哪裡產生，是無法研究的。如果晚上睡覺的夢中出現白天的景象，那麼沒有睡覺的人白天走路，就無法顯示他在夢中的白天是早上還是下午走。像這樣說的話，更不用說其他的了，因為認為過去和未來以及先後等等任何事物都沒有成立，所以這比大無見還要大，會變成不相信，所以沒有教導給沒有學習的眷屬們。是這樣說的。那麼，對無量的事物說量，難道不會變成謊言嗎？不會的，因為在勝義智慧的淨土無量之境，可能會說出俱胝踰繕那的量，因為勝義是具有一切相的緣故。從一方面來說，也安住於俱胝踰繕那的相，所以不是矛盾的，而且因為在那裡說出，也具有特別的必要。另外，在續部中說：「具德月亮和月亮水晶，從無分別的自性中產生水。同樣，在世間中，依靠勝者的身體，流出一切智的法。水完全依靠種子界而轉變成味道相同，如同那樣，諸法是。從有情們清淨心的許多相中轉變，是從先前的業力而來。」這樣說了無分別任運成就的事業，同樣，其他也說：「圓滿受用者對於有形者和虛空中的勝者之子等等阿羅漢們是法身。」這樣說了，難道不像分別熾燃等所說的，在色界中有圓滿受用身安住嗎？不是的，因為這是三身的加持，在三界中顯示事業進入的方式的時候，和在那裡安住的理由沒有關係。另外，如果像之前所引用的，為了聲聞們的緣故而出現，就會變成聲聞們看到受用身的過失。因此，這些時輪等等那些的意義是，在欲界中化現。
English
How can one say that a child exists? For example, the tree when waking up and the garden in a dream, whether the size is appropriate or from where its parts arise, cannot be investigated. If the appearance of daytime arises in a dream while sleeping at night, then it cannot be shown whether a person who has not fallen asleep and walks on the road during the day is walking in the morning or afternoon of the daytime in the dream. If one speaks in this way, not to mention others, since it is believed that nothing such as the past, future, before, and after is established, this is even greater than the great nihilistic view, and it will lead to disbelief, so it was not taught to the unlearned retinues. That is what it says. Then, if a measure is spoken for the immeasurable, will it not become a lie? It will not, because in the realm of ultimate wisdom, in the immeasurable realm, it may be said to be the measure of a billion yojanas, because the ultimate is all-encompassing. From one aspect, it also abides in the form of a billion yojanas, so it is not contradictory, and because it is spoken there, it also has a special purpose. Also, in the tantra it says: "Glorious moon and moon crystal, water arises from the nature of non-discrimination. Likewise, in the world, relying on the body of the Victorious One, the Dharma of omniscience flows. Water completely relies on the seed element and transforms into the same taste, just like that, the Dharmas are. They transform from the many aspects of the pure minds of sentient beings, from the power of previous karma." Thus it speaks of the spontaneously accomplished activity of non-discrimination, and likewise, it also says: "The Enjoyment Body for those with form and the sons of the Victorious Ones in the sky, etc., the Arhats, is the Dharmakaya." Having said that, is it not as the blazing of reasoning and others say, that the Enjoyment Body abides in the Form Realm? It is not, because this is the occasion for showing how the activity of the blessings of the three bodies enters the three realms, and it is not related to the reason for abiding there. Otherwise, if it appears as previously quoted, for the sake of the Hearers, it would be a fault for the Hearers to see the Enjoyment Body. Therefore, the meaning of these Kalachakras etc. is that they emanate in the Desire Realm.