Chinese
也就是说，这些名称被说成是五如来、五甘露的名称。但从胜义理上来说，则并非是天。因此，这调伏之身不能被说成是天之身，因为其本身没有精华。世尊在《称名真实名经》中，以二十颂等三颂赞叹了法界极清净之智慧，如下所示：唯一坚硬金刚之主，刚出生即为有情之主，从虚空而生自生者，智慧般若大火，大光明普照者，智慧光明闪耀，有情之灯智慧炬，大威光芒明亮者，殊胜咒语之主明咒王，秘密咒语之王成办义，大顶髻稀有顶髻，虚空之主示现种种。因此，世尊的这些话表明，短暂的身体不会变成佛身。如果如来不变成有形之身，那么，入胎、少年嬉戏、完全展示所有工艺、从王宫出家、安住菩提树下、降伏魔军、从天降临、转妙法轮、三十二大丈夫相、八十随好、光明圆满的光芒、四种威仪等行为，以及在虚空中行走、来去，以及为利益众生的事业都不会发生。同样，世尊所生的声闻僧团也会消失，完全寂灭和大神变、殊胜的真实示现也会消失。三有中的众生所应供养的头发、牙齿、血肉、骨骼等以及舍利塔也会变得毫无意义。此外，如来的极度稀有之化现，是从世尊具有色身而来，而不是从不具有色身而来。因此，世尊的色身
English
That is to say, these names are said to be the names of the five Tathagatas and the five amṛtas. But from the ultimate point of view, they are not gods. Therefore, this subdued body cannot be said to be the body of a god, because it has no essence in itself. The Blessed One, in the "Tathāgataguhyanāmasūtra", praised the wisdom of the extremely pure realm of Dharma with twenty verses and so on, as follows: The sole lord of the hard and solid vajra, the lord of beings immediately after birth, the self-born one who arose from the sky, the great fire of wisdom and prajñā, the great light that illuminates all, the shining light of wisdom, the lamp of beings, the torch of wisdom, the great splendor and bright light, the lord of supreme mantras, the king of vidyā mantras, the king of secret mantras who accomplishes meaning, the great crown jewel, the rare crown jewel, the lord of the sky who shows various things. Therefore, these words of the Blessed One show that the ephemeral body will not become the body of a Buddha. If the Tathagata does not become a form body, then entering the womb, playing as a youth, perfectly demonstrating all crafts, renouncing from the palace, dwelling under the Bodhi tree, subduing the army of demons, descending from the heavens, turning the wheel of Dharma, the thirty-two major marks of a great being, the eighty minor marks, the light of the perfectly full circle of light, the four modes of conduct, and other activities, as well as walking in the sky, coming and going, and the activities for the benefit of sentient beings, will not occur. Similarly, the Śrāvakasaṃgha created by the Blessed One will also disappear, and the great complete nirvāṇa and the great miracles, the excellent and true manifestations, will also disappear. The hair, teeth, flesh, bones, etc., and the stupas that should be offered by beings in the three realms will also become meaningless. Furthermore, the extremely rare manifestation of the Tathagata comes from the Blessed One having a form body, and not from not having a form body. Therefore, the form body of the Blessed One
Chinese
修习不会颠倒。此处有些人会产生这样的想法，因此需要说明。在此，修习世尊的色身不会颠倒，这是孩童之辈所说的话，但并非如此真实，因为其具有生灭的性质。在此，如果真实存在世尊从母胎出生，以及为了所有众生的利益而示现逝世和降临的行为，以及大般涅槃和如实示现舍利，那么那时如来（tathāgata）的修习将变得毫无意义，因为如实示现舍利和进入大般涅槃的缘故。世尊的色身，即使修习也如同未修习一般，因为已经出生的身体会衰败，修习它又怎能使修习者的身体不衰败呢？自己尚未成就，却要成就他人，这真是颠倒之见。如果如实示现舍利是殊胜的伟大特征，那么在此，舍利被如实示现，疾病就是舍利之躯，化为色身的大士的三十二相、八十随形好以及光芒四射的光环都将衰败。因为先前的身体已经不存在，所以舍利之躯不会变成金刚身。没有身体，也就不存在其他金刚萨埵的修习。在此，由于相互矛盾，不具备真实性，因此会衰败，因为其具有生灭的性质。如果修习具有生灭性质的金刚萨埵，那么般若波罗蜜多、空性、念住、正断、神足、根、力、菩提支、道、谛、禅定、四无量心、无色定、解脱门、神通、三摩地、陀罗尼、力、无畏、正智和佛陀的不共法都将变得毫无意义。
English
Practice will not be reversed. Here, some people may have such thoughts, so it needs to be explained. Here, the practice of the Blessed One's Rupakaya (form body) will not be reversed, which is what children say, but it is not so true, because it has the nature of arising and ceasing. Here, if it is truly the case that the Blessed One emerges from the womb, and for the benefit of all sentient beings, shows the acts of passing away and coming, as well as the great Parinirvana and the accurate display of relics, then at that time the practice of the Tathagata would become meaningless, because of the accurate display of relics and the great Parinirvana. The Blessed One's Rupakaya, even if practiced, is just like not practicing, because the body that has already been born will decay. How can practicing it make the practitioner's body not decay? It is a perverse view to try to accomplish others when one has not accomplished oneself. If the accurate display of relics is an excellent great characteristic, then here, the relics are accurately displayed, and disease is the body of relics, the thirty-two major marks, the eighty minor marks, and the radiant halo of the great being who has transformed into a Rupakaya will all decay. Because the previous body no longer exists, the body of relics will not become a Vajra body. Without a body, there is no practice of other Vajrasattva. Here, because of mutual contradiction, not possessing reality, it will decay, because it has the nature of arising and ceasing. If one practices Vajrasattva, which has the nature of arising and ceasing, then the Prajnaparamita, emptiness, mindfulness, right exertion, miraculous feet, faculties, powers, Bodhi limbs, path, truths, meditation, immeasurables, formless absorptions, gates of liberation, supernormal knowledge, Samadhi, Dharani, powers, fearlessness, perfect knowledge, and the Buddha's unmixed Dharmas will all become meaningless.
Chinese
会变成没有意义的。皈依三宝、忏悔罪业、随喜功德，生起菩提心，积累福德和智慧资粮，以及菩萨的诸多行持，都会变得毫无意义。听闻和思维的自性智慧，会变得不再殊胜。智慧和方便的自性修持，会变成恶劣的修持。证悟甚深广大的胜义谛，也会变成证悟恶劣之法。为了成就世俗谛的世间成就，以金刚橛、金刚墙、金刚帐篷和守护轮等围绕，加持五蕴、十二处、十八界、身语意，安立护门神，迎请智慧尊，进行显宗灌顶等圆满，以及五墙光蕴坛城的化现，在世间界中，对于应调伏的众生，所作的利益众生的事业和积累的无量供养，一切的一切都会变得毫无意义，但事实并非如此。因此，对于具有生灭之法的金刚萨埵，不可能具有十力和无畏等功德。此外，如果世尊是有色身，那么他安住于一个方向，就无法在恒河沙数的世界中，为如众多山峰之尘埃般的众生种类，做利益之事，因为他是有色之身。如果愚痴之人说，色身也只是在一个世界中行进，在那里为众生做利益之事，然后从那里又到其他世界，又从那里到其他世界。这在理上是不合理的，因为仅仅一个方向的部分，世界就已经是无量的，更何况是安住于十方的一切世界和无边无际的众生，更不用说色身行进后利益众生了。
English
will become meaningless. Taking refuge in the Three Jewels, confessing sins, rejoicing in merit, generating the mind of enlightenment, accumulating the accumulations of merit and wisdom, and the many practices of Bodhisattvas will all become meaningless. The distinctive wisdom of hearing and thinking will become non-distinctive. The practice of wisdom and means will become evil practices. Realizing the profound and vast ultimate truth will also become realizing evil. In order to accomplish worldly achievements of the relative truth, surrounding oneself with vajra kila, vajra fence, vajra tent, and protective circles, blessing the aggregates, elements, sense bases, body, speech, and mind, establishing gatekeepers, inviting wisdom deities, and completing the empowerments of the exoteric teachings, and the manifestation of the mandala of the five walls of light, in the realms of the world, for the beings who are to be tamed, the activities of benefiting beings and the accumulation of vast offerings, all of them will become meaningless, but that is not the case. Therefore, it is impossible for Vajrasattva, who has the nature of arising and ceasing, to have the qualities of the ten powers and fearlessness. Furthermore, if the Bhagavan were to have a form, then by abiding in one direction, he would not be able to do the work of benefiting the beings who are like the dust of many mountains in the realms of the Ganges River sand, because he has a form. If foolish people say that the form body also goes to one world, and there does the work of benefiting the beings who dwell there, and then from there goes to another world, and from there to another world. This is not reasonable, because the realms of the world are immeasurable in only one part of the direction, let alone the realms of the world that abide in all ten directions and the infinite number of beings, let alone the benefit of beings after the form body has gone.
Chinese
要成办其义，即使是多个劫也无法做到。如果以禅定和咒语的力量，将居住在多个佛土世界中的众生召唤到面前，并为他们开示佛法。将他们安置于道上，然后送回各自的世界，那也是极其颠倒的，因为在整个虚空界中，居住在多个世界中的无数有情众生，即使是极微小的形象，也无法让他们在面前安住。如果说，心智幼稚之人的言语形象之身，也能在一个佛土的三千大千世界中，为居住的众生做利益之事，那么，这种说法若以究竟真实的理智来分析，是没有意义的，就像自在天的言语是由命令所成，且脱离了理智的衡量一样。在此，从可信的教证来说，自在天是无分、一切的作者，而且他也被认为是无需依赖行为的，所以为了嬉戏而做各种事情或聚集。同样，由于与其教义不符，所以世尊色身是成办一切有情之义者，是由命令所成，这样一来，佛陀们和外道们的智者们，也因为智慧低下而没有差别了。因此，这个与完全观察相违背的说法，不会是世尊所说，因为世尊所说是最初善、中间善、结尾善。同样，世尊所说： 如炼截磨之金，智者详察之后，当受持吾之语，比丘非因敬。因此，以世尊的这个教言，通过如理作意来完全观察，佛陀世尊不会是色身，因为从虚空所生，因为是自生，因为具一切相又无相，因为持有四滴，因为无分且超越分，因为持有四喜之顶，因为离贪且最初贪著极大之故。
English
Even multiple eons would not suffice to accomplish its purpose. If, through the power of meditation and mantra, one were to summon beings residing in multiple Buddha-fields and world-systems, place them before oneself, and teach them the Dharma, guiding them onto the path and then sending them back to their respective world-systems, that would be utterly perverse. For it would be impossible to have countless sentient beings with form, residing in multiple world-systems throughout the entire expanse of space, remain present even in the form of minute particles. If it is said that even this verbal form-body of those with childish minds can accomplish the benefit of sentient beings residing in the realms of a single Buddha-field, a great trichiliocosm, then this statement is meaningless when analyzed with ultimate reasoning. It is like the words of Īśvara (藏文：དབང་ཕྱུག,梵文天城体：ईश्वर，梵文罗马拟音：Īśvara，汉语字面意思：自在天), which are established by command and devoid of valid reasoning. Here, according to trustworthy scriptures, Īśvara (藏文：དབང་ཕྱུག,梵文天城体：ईश्वर，梵文罗马拟音：Īśvara，汉语字面意思：自在天) is partless and the creator of all, and he is considered to be independent of action, thus he performs or gathers various things for the sake of play. Similarly, due to its incompatibility with his doctrine, the Bhagavan's (藏文：བཅོམ་ལྡན་འདས,梵文天城体：भगवन्，梵文罗马拟音：Bhagavan，汉语字面意思：薄伽梵) form-body, being the one who accomplishes the benefit of all sentient beings, is established by command. In that case, there would be no difference between the Buddhas and the learned ones of the Tirthikas (藏文：མུ་སྟེགས་པ,梵文天城体：तीर्थिका，梵文罗马拟音：Tīrthika，汉语字面意思：外道), because of their inferior wisdom. Therefore, this statement, which is devoid of thorough investigation, cannot be the word of the Bhagavan (藏文：བཅོམ་ལྡན་འདས,梵文天城体：भगवन्，梵文罗马拟音：Bhagavan，汉语字面意思：薄伽梵), because the Bhagavan's (藏文：བཅོམ་ལྡན་འདས,梵文天城体：भगवन्，梵文罗马拟音：Bhagavan，汉语字面意思：薄伽梵) word is good in the beginning, good in the middle, and good in the end. Similarly, the Bhagavan (藏文：བཅོམ་ལྡན་འདས,梵文天城体：भगवन्，梵文罗马拟音：Bhagavan，汉语字面意思：薄伽梵) said: Like gold that is burned, cut, and rubbed, Wise ones, having thoroughly examined, Should accept my words, O monks, Not out of reverence. Therefore, according to this teaching of the Bhagavan (藏文：བཅོམ་ལྡན་འདས,梵文天城体：भगवन्，梵文罗马拟音：Bhagavan，汉语字面意思：薄伽梵), having thoroughly examined through proper attention, the Buddha Bhagavan (藏文：བཅོམ་ལྡན་འདས,梵文天城体：भगवन्，梵文罗马拟音：Bhagavan，汉语字面意思：薄伽梵) will not be a form-body, because he is born from space, because he is self-born, because he possesses all aspects and is without aspects, because he holds the four drops, because he is partless and beyond parts, because he holds the peak of the four joys, and because he is free from attachment and initially had great attachment.