Chinese
是显现，因为对于所化机，从他的显现来说，就是那样显现，而且能如显现般在世俗中起作用，所以经典就是那样宣说的。究竟而言，我们导师成佛的时间难以确定，但总的来说，所有佛陀成佛的方式都是一样的，也就是这样：处于资粮道和加行道的菩萨们，多数与这些不净刹土中的六道众生共同受用显现。从第一地到第七地之间，主要受用极乐世界和现喜世界等菩萨们的善根和佛陀的愿力所产生的刹土，在这些不净刹土中也以显现为其他形象的方式而来，并且完全接受愿力的身体后进行受用。第八地和第九地主要进入色究竟天和与之相似的刹土，并且在上面所说的所有清净刹土中，以禅定的生起而受用，而自显现中，由于不净刹土不显现，所以没有在这里受用的必要。但在所化机的其他显现中，以愿力的力量，为了利益而前往这些刹土。第十地也大致相同，只是在自显现中，只受用色究竟天的刹土，而在其他清净和不净的两个刹土中，以他显现的愿力而进入利益众生的事业。因为这个原因，只要是实际成佛的方式，在色究竟天的刹土中，于十地末获得金刚喻定，并在那之后的第二个刹那，变成具足三身五智的佛陀，并且色究竟天的刹土，以前在十地的时候，被一种微细的二取所覆盖和遍布，在那个时候，从二取中醒来，只有无二的智慧显现。之后，以愿力的力量，在十方无量无边的刹土中，出现所有佛陀的事业，所以，成佛之后，如果是确定从佛陀的化身所产生的，那么从安住在兜率天开始，就确定只是佛陀的事业了。还有
English
It is an appearance, because for the beings to be tamed, from their appearance, it appears that way, and it can function in the conventional in the way it appears, so the scriptures are spoken that way. Ultimately, it is difficult to determine when our teacher Buddha became enlightened, but in general, all Buddhas become enlightened in the same way, which is like this: Bodhisattvas who are in the paths of accumulation and preparation mostly share appearances with the six types of beings in these impure realms. From the first to the seventh bhumis, they mainly enjoy the pure lands such as Sukhavati and Abhirati, which arise from the roots of virtue of the bodhisattvas and the aspirations of the Buddhas. In these impure realms, they also come in the form of other appearances, and they fully take on the body of aspiration and enjoy it. The eighth and ninth bhumis mainly enter the Akanishta and similar realms, and in all the pure realms mentioned above, they enjoy the arising of samadhi, but in their own appearance, since the impure realm does not appear, there is no need to enjoy it here. But in the other appearances of the beings to be tamed, they go to these realms for the benefit of others through the power of aspiration. The tenth bhumi is also mostly the same, except that in their own appearance, they only enjoy the Akanishta realm, and in the other two pure and impure realms, they enter the work of benefiting beings through the power of their aspiration. For that reason, as long as it is the actual way of becoming enlightened, in the Akanishta realm, at the end of the tenth bhumi, they generate the Vajra-like Samadhi, and in the second moment after that, they become a Buddha with the three bodies and five wisdoms, and the Akanishta realm, which was previously covered and pervaded by a subtle dualistic appearance in the tenth bhumi, at that time, awakens from the dualistic appearance, and only non-dual wisdom appears. Then, through the power of aspiration, all the deeds of the Buddhas arise in the infinite realms of the ten directions, so after becoming a Buddha, if it is certain that it arises from the emanation of the Buddha, then from the time of residing in Tushita, it is certain that it is only the deed of the Buddha. Also
Chinese
另一方面，據說十地菩薩們為了調伏眾生，也幻化成佛陀，示現十二事業。如果屬於這種情況，那麼任何地方的十二事業似乎都成了菩薩的事業。有智慧的人可能會這樣想。但歸根結底，這完全是佛陀加持力的作用，所以是佛陀的事業。一般來說，降伏魔軍之前是菩薩的事業，之後的三種事業是佛陀的事業，為了示現這種方式，必須這樣說。十二事業的每一個細節的真實情況，不可能有這樣的區別。獲得佛果的這種決定性意義，是顯宗和密宗共同的，因此必須完全承認。密宗不共之處在於，依靠相續邊際的近取灌頂，生和身也是具足七支的，所斷也是斷除了變易微細習氣，眷屬和剎土也是甚深壇城，這些是獨有的。而且，這些也進入了事物的實相。因此，如果說如來在真實中於此瞻部洲成佛，就如同說拉斯欽在夢中於山頂供養，醒來的人們卻在建造樓房一樣。總之，由於這些不淨顯現，在真實中從未存在過的緣故，即使對於習氣極其微薄的清淨菩薩也不顯現，更何況是圓滿佛陀。既非存在，也無顯現，誰又能在那裡獲得佛果？此外，必須這樣理解這些關聯：在密嚴淨土中，相似的顯現於八地九地，略微被遮蔽的剎土顯現於十地，極其清淨的剎土只顯現於佛陀。如果不區分實質和假立，則有三種。如果將這三者依次命名為假立者、中等者和特殊者，也是可以的。這被稱為報身剎土，如《楞伽經》所說，色界的密嚴。
English
On the other hand, it is said that even the Bodhisattvas of the ten bhumis, in order to subdue beings, also manifest as Buddhas and show the twelve deeds. If it belongs to this kind of situation, then the twelve deeds in any place seem to become the deeds of Bodhisattvas. Wise people may think so. But in the final analysis, this is entirely due to the power of the Buddha's blessings, so it is the Buddha's deed. In general, subduing the army of demons before is the deed of Bodhisattvas, and the three deeds after that are the deeds of the Buddha. In order to show this way, it must be said like this. It is impossible to have such a distinction in the true situation of every detail of the twelve deeds. This definitive meaning of attaining Buddhahood is common to both Sutra and Tantra, so it must be fully acknowledged. The uncommon aspect of Tantra is that, relying on the near-obtaining empowerment at the edge of the continuum, birth and body are also endowed with seven branches, and what is to be abandoned is also abandoning the subtle habit of change, and the retinue and pure land are also profound mandalas, these are unique. Moreover, these also enter into the reality of things. Therefore, if it is said that the Tathagata attained Buddhahood in this Jambudvipa in reality, it is like saying that Lhas Byin made offerings on the top of the mountain in a dream, but the awakened people are building houses. In short, because these impure appearances have never existed in reality, they do not appear even to pure Bodhisattvas with extremely subtle habits, let alone perfect Buddhas. Since there is neither existence nor appearance, who can attain Buddhahood there? In addition, these connections must be understood in this way: In the Akaniṣṭha pure land, similar appearances appear in the eighth and ninth bhumis, slightly obscured pure lands appear in the tenth bhumi, and extremely pure pure lands appear only to the Buddha. If the substantial and the imputed are not distinguished, there are three. If these three are named successively as the imputed, the medium, and the special, it is also acceptable. This is called the Sambhogakaya pure land, as stated in the Laṅkāvatāra Sūtra, the Akaniṣṭha in the realm of form.
Chinese
“离欲汝成佛。”如是是色界，以及舍弃清净之境的，名为奥明胜地悦意处。如是又说不是清净之境的奥明，而是大自在天之境。此处宣说成佛之理，藏地前后时期的大部分人，以及印度的许多班智达，包括现在的所有人，都认为是在奥明密严刹土中报身成佛之理。然而，这也是示现最胜化身的一种方式。像那样的奥明，也是菩萨信行者居多者，以及处于不净地的某些圣者共同的善业所成就。因此，在那样的处所示现显现方式的最胜化身成佛之理，是显现给菩萨们，并为所化共同的凡夫俗子所宣说的。在百俱胝个赡部洲中示现十二行仪，出现百俱胝种差别，实际上是奥明的化身所化现。因为那是化身示现者，所以最胜化身的根本，是安住于奥明大自在天之境的那位，其他都是他的支分，应当如是了知。同样，对于三千世界一切也应如是理解。此外，《华严经》中，在大约九十品中极其广博地宣说的，以花庄严为基础和心要的刹土，也是佛陀毗卢遮那化身的刹土，而不是奥明密严刹土。因为其广度和尺度是完全确定的，并且宣说了佛陀毗卢遮那新成就了那个刹土。如极乐世界一样。密咒乘中，极乐世界和，毗卢遮那的刹土等许多刹土都说成与ཨེ་ཝཾ་（藏文，梵文天城体：ऐवं，梵文罗马拟音：evaṃ，汉语字面意思：诶旺）相同，并说成是意义上的大奥明。以及《楞伽经》中也说一切佛都从极乐世界中产生等，都是就究竟的真实意义而说的，是指金刚的刹土。对此还有许多其他的甚深之处可以宣说。此外，《时轮经》中说，清净之境等处，世尊以何种方式安住，是为了声闻等。
English
"Free from desire, you attain enlightenment." Thus, it is the form realm, and also abandoning the pure realms, it is called the delightful place of Ogmin (Wylie: 'og min). It is also said that it is not the Ogmin of the pure realms, but rather the realm of the great powerful deity. The explanation of attaining enlightenment there is also, for the most part, the earlier and later Tibetans, as well as many Indian panditas, and now everyone thinks that it is the Sambhogakaya Buddha attaining enlightenment in Ogmin Dense Array. However, this is also one way of showing the supreme Nirmanakaya. Such Ogmin is also accomplished by the common virtuous deeds of those who are mostly Bodhisattva practitioners, and some noble ones who reside on impure grounds. Therefore, showing the way the supreme Nirmanakaya attains enlightenment in that place is what appears to the Bodhisattvas and is taught to the common ordinary beings who are to be tamed. Showing the twelve deeds in hundreds of millions of Jambudvipas, and the emergence of hundreds of millions of distinctions, is actually the emanation of that Ogmin Nirmanakaya. Because that is the one who shows the emanation, the root of the supreme Nirmanakaya is the one who resides in the realm of Ogmin Great Powerful One, and the others are branches of it, and one should know it as such. Likewise, it should be understood in the same way for all three thousand worlds. Furthermore, in the Avatamsaka Sutra, the realm that is the basis and essence, adorned with flower ornaments, which is explained very extensively in about ninety chapters, is also the realm of the Nirmanakaya of Buddha Vairochana, and not the Ogmin Dense Array. Because its breadth and dimensions are completely definite, and it is said that Buddha Vairochana newly accomplished that realm. Like Sukhavati. In the Mantrayana, Sukhavati and, the realm of Vairochana, etc., are said to be the same as ཨེ་ཝཾ་（藏文，梵文天城体：ऐवं，梵文罗马拟音：evaṃ，汉语字面意思：诶旺）, and are said to be the great Ogmin in meaning. And in the Lankavatara Sutra, it is also said that all Buddhas arise from Sukhavati, etc., are spoken from the point of view of the ultimate definitive meaning, and refer to the Vajra realm. There are still many other profound things to be said about this. Furthermore, in the Kalachakra Tantra, it is said that in the pure realms, etc., in what way does the Bhagavan abide, for the sake of the Shravakas, etc.
Chinese
如是所说的清净处，就是色究竟天大自在天的处所。经中说它不是清净处，是指声闻乘中所说的五种清净处。总的来说，作为清净处并不矛盾。进入坛城并灌顶后，将转生到清净处。如是所说也就是指这里。那么，那里仅仅是菩萨的行境吗？如果认为这与“声闻的意义”相矛盾，虽然认为是真实化身的眷属，但对于大乘不共的所化有情，凡夫和不清净七地的圣者，仅仅是为了调伏他们，在不属于三千世界的清净刹土，如自在的极乐世界等，不会错乱等等，有无数佛陀安住。因为主要调伏他们，所以不是为了这些意义而考虑。而是指声闻等共同的所化有情，为他们转法轮的殊胜化身们的化现之所。因此这样说。总的来说，清净刹土转变为化身的刹土，这都是大乘独有的特点。像极乐世界等，这些都是不属于三界的自在清净刹土，主要由菩萨圣者们的善力所成就。而色究竟天大自在天的处所，则被认为是属于色界。而且《楞伽经》中也说：“天之宫殿色究竟”。也说是天处。因为依赖于不清净的刹土，所以是假立的清净刹土。因此，这两者之间也有少许优劣之分。同样，在密咒乘中，也有在色究竟天转法轮，以及在赡部洲示现化身，以及既非两者又在须弥山顶等欲界天处以天中之天的方式，示现自在的化身之理，也出现在金刚空行等经典中。总的来说，对于殊胜的化身，也需要了解有各种各样不确定的情况。因此，弥勒菩萨的代表（无著菩萨）也说：“佛陀化身无数，化身之身是所欲。”这样没有确定
English
The pure realm mentioned is the abode of the great powerful one in Akanishta. The reason why the sutras say it is not a pure realm is because they are referring to the five pure abodes mentioned in the Hearer Vehicle. In general, there is no contradiction in it being a pure realm. It is said that entering the mandala and receiving empowerment will lead to rebirth in a pure realm. This refers to this very place. Now, is that only the domain of Bodhisattvas? If you think it contradicts the meaning of "Hearers," although it is thought of as the retinue of the actual emanation base, for the disciples who are unique to the Great Vehicle, ordinary beings and noble ones of the seven impure grounds, just to tame them, in pure lands independent of the three thousand worlds, such as the Joyful Abode, there are countless Buddhas residing without confusion. Because they are mainly tamed by them, this is not what is meant for that purpose. Rather, this is the basis for the emanations of the supreme emanations who turn the wheel of Dharma for the common disciples such as Hearers. That is why it is said so. In general, the fact that a pure land becomes a realm of emanation bodies is a unique characteristic of the Great Vehicle. All of these, such as Sukhavati, are independent pure lands that do not belong to the three realms, and are mainly accomplished through the power of the virtue of noble Bodhisattvas. The abode of the great powerful one in Akanishta is said to belong to the Form Realm. Moreover, in the Lankavatara Sutra itself, it says, "The palace of the gods is Akanishta." It is also said to be a divine abode. Because it relies on an impure realm, it is a designated pure realm. Therefore, there is a slight difference in superiority and inferiority between the two. Similarly, in the Mantra Vehicle, there is also the turning of the wheel of Dharma in Akanishta, and the manifestation of an emanation body in Jambudvipa, and another way of showing an independent emanation body in the manner of a divine sage in the realm of the gods of the Desire Realm, such as the summit of Mount Meru, which is neither of the two, also appears in the Vajra Dakini and other texts. In general, it is necessary to know that there are various uncertain situations even for the supreme emanation. Therefore, Gyaltsab Je also said, "Buddhas have immeasurable emanations, the emanation body is desired." Thus, there is no fixed direction.