English
If a vulgar body cannot become a Buddha, then what is the meaning of the Tathagata's saying that at that time, the deities of the mandala wheel will purify this body? Some people may think this way. Therefore, it should be explained. Here, this is true. The Tathagata, with the language of vows, separately revealed Vairochana and others. Those excellent vases, like the sound of cotton cloth, are not the actual objects of the speaker and the spoken. However, the female organ lotus and the male organ vajra, as well as feces Vairochana and urine Akshobhya, blood Ratnasambhava and semen Amitabha, flesh Amoghasiddhi, these five forms said that the five Tathagatas are the names of the five ambrosias. From the ultimate intelligence, they are not gods. Therefore, the vulgar body cannot be said to be the body of a god, because it has no essence. The Bhagavan, in the "True Name Sutra," from the praise of wisdom of the extremely pure realm of Dharma, said in three verses such as the twentieth verse: The only hard vajra lord, the newly born lord of beings, born from the sky, self-born, wisdom lamp great fire, great light illuminating, wisdom light shining, lamp of beings wisdom lamp, great glory bright light, lord of supreme mantra vidya king, king of secret mantra acts for the benefit of others, great crown rare crown, lord of the sky shows all kinds. These words of the Bhagavan explain that the vulgar body cannot become the body of a Buddha. If the Tathagata cannot become a colored body, then, at that time, entering the womb, youthful play, completely showing all crafts, leaving the palace, sitting under the Bodhi tree, subduing the demon army, descending from heaven, turning the excellent Dharma wheel, the thirty-two major marks of a great man, the eighty minor marks, the light wheel full of light, the four postures, etc.
Chinese
以及证悟的行为，以及在虚空中行走、来临，以及为了众生的利益所做的一切行为都不会改变。同样，世尊所创造的声闻僧团也会消失，完全的涅槃和大神通、殊胜的真实显现也会消失。三界中的众生所应供养的头发、牙齿、血肉、骨骼等等，以及舍利也不会存在。此外，如来所显现的极其稀有的神变，是从世尊具有色身而来，而不是从没有色身而来。因此，修持世尊的色身是不会错误的。这里有些人可能会产生这样的想法，因此需要说明。这里说修持世尊的色身不会错误，这是愚笨之人所说的话，但事实并非如此，因为它是生灭之法。如果实际上世尊从母胎中出生，为了所有众生的利益而来去，以及完全的涅槃，以及真实地示现舍利，那么如来的修持就会变得没有意义，因为要真实地示现舍利和完全的涅槃。世尊的色身，即使修持了也等于没有修持，因为已经出生的身体会衰败，修持它又怎么能使修持者的身体不衰败呢？自己尚未成就，却要成就他人，这是颠倒之见。如果真实地示现舍利具有殊胜的伟大特征，那么在这里，当舍利被真实地示现出来时，疾病就会显现，舍利之身，也就是伟大之人的三十二相、八十随形好，以及光芒四射的光环都会衰败。因为之前的身体已经不存在，所以舍利之身不会变成金刚身。没有身体，
English
and the deeds of enlightenment, and going to the sky, coming, and all the deeds for the benefit of sentient beings will not change. Similarly, the Sangha of Hearers created by the Blessed One will also disappear, and the great Nirvana and the great miracles, the excellent and true manifestations will also disappear. The hair, teeth, flesh, bones, etc., which should be offered by those who dwell in the three realms, and the relics will not exist. Furthermore, the extremely rare manifestations of the Tathagata come from the Blessed One having a form, not from not having a form. Therefore, the practice of the Blessed One's form body is not wrong. Here, some may have such thoughts, so it needs to be explained. Here it is said that the practice of the Blessed One's form body is not wrong, which is said by foolish people, but it is not true, because it is the nature of birth and death. Here, if in reality the Blessed One comes from the womb, and goes and comes for the benefit of all sentient beings, and the great Nirvana, and truly shows the relics, then the practice of the Tathagata will become meaningless, because to truly show the relics and the great Nirvana. The Blessed One's form body, even if practiced, is the same as not practicing, because the body that has been born will decay, how can practicing it make the practitioner's body not decay? Not having achieved oneself, yet wanting to achieve others, this is a reversed view. If the true manifestation of relics has excellent great characteristics, then here, when the relics are truly manifested, diseases will appear, the body of relics, that is, the thirty-two marks of the great person, the eighty minor marks, and the radiant halo will all decay. Because the previous body no longer exists, the body of relics will not become a vajra body. Without a body,
Chinese
金刚萨埵 没有其他的本尊修法。因为在此互相矛盾的缘故，不具备真实性，是衰败，是具有生和灭的法性之故。如果是修持具有生和灭法性的金刚萨埵，那么般若波罗蜜多和空性以及忆念近处安住和正断以及神变的足和根和力与菩提的支分和道与真谛和禅定与无量和无色定的等持以及解脱之门和神通与三摩地和陀罗尼与力和无畏和各个正见和佛陀的不共法等都将变得没有意义。皈依三宝和忏悔罪业和随喜善根等，以及发起菩提心和福德与智慧的积聚和菩萨的多种行持等都将变得没有意义。听闻和思维自性的殊胜智慧等将变得不殊胜。智慧和方便自性的修法等将变成恶劣的修法。通达胜义谛深奥和广大的法也将变成恶劣的通达。为了成就世俗谛世间的成就，金刚橛和金刚墙和金刚帐篷和守护的轮等等所围绕，以及蕴和界和处与身和语和意加持和守门安放和智慧萨埵安住和显现灌顶等等圆满和五墙的光芒之聚的坛城的幻化，在世间界中，对于应当调伏的众生，众生利益的聚和无量供养 积累的一切，一切时都将变得没有意义，也不是那样。因此，具有生和灭法性的金刚萨埵不可能会有十力和无畏等等的功德。另外，如果世尊是有色身，那么那时安住在一方，恒河沙数的世界界中，山王……
English
Vajrasattva There is no other deity practice. Because of the mutual contradiction here, it does not possess reality, it is decay, it is because it has the nature of birth and death. If it is the practice of Vajrasattva with the nature of birth and death, then the Prajnaparamita and emptiness, as well as mindfulness dwelling nearby, and the right abandonment, and the feet of magical power, and the roots and powers, and the limbs of enlightenment, and the path and the truth, and the samadhi and the immeasurable and the formless samadhi, and the gate of liberation and the supernatural powers, and the samadhi and the dharani and the power and the fearlessness and the individual right knowledge and the Buddha's unmixed dharmas, etc., will become meaningless. Taking refuge in the Three Jewels and confessing sins and rejoicing in merit, etc., as well as generating Bodhicitta and the accumulation of merit and wisdom, and the various practices of Bodhisattvas, etc., will become meaningless. The special wisdom of hearing and thinking nature will become not special. The practice of wisdom and means nature will become evil practice. Understanding the profound and vast Dharma of the ultimate truth will also become evil understanding. In order to achieve the worldly achievements of the conventional truth, surrounded by Vajrakilaya and Vajra wall and Vajra tent and protective wheels, etc., as well as the blessing of the aggregates and realms and places and body and speech and mind, and the placement of gatekeepers and the dwelling of wisdom beings and the manifestation of empowerment, etc., the perfection and the emanation of the mandala of the gathering of the light of the five walls, in the world realms, for the beings who should be tamed, the gathering of the benefits of beings and the infinite offerings Everything accumulated will become meaningless at all times, and it is not so. Therefore, it is impossible for Vajrasattva with the nature of birth and death to have the qualities of the ten powers and fearlessness, etc. Furthermore, if the Bhagavan has a form, then at that time, dwelling in one direction, in the world realms of the Ganges sand number, the mountain king...
Chinese
不可能以微尘数量的众生种类之事都能做到，因为是色身之故。如果愚痴之人的言语是，色身也前往一个世界，在那里为安住的众生们做事，然后又前往其他世界，又从那里前往其他世界。这不合道理，因为仅在一个方向的部分，世界就已是无量的缘故，更何况是安住在十方的一切世界和无边无际的众生，色身前往而做众生之事，即使是无数劫也无法做到。如果以禅定和咒语的力量，将佛刹中多个世界里的众生召唤到面前，为他们开示佛法。引导他们走上正道后，再送回各自的世界。这实在是颠倒至极，因为在整个虚空范围内，安住在多个世界里的无数有形众生，即使以极微小的形体也无法让他们在面前安住。如果愚痴之人的言语是，这个色身也能在一个佛刹的三千大千世界里为安住的众生们做事。这种说法若以究竟真实的道理来分析，是没有意义的，就像自在天的言语以命令成立，且脱离了理性的衡量一样。在此，从可信的教证来说，自在天是无分、一切的作者，他也不依赖于行为，想要为了嬉戏而做各种事情或聚集。同样，由于他的法不一致，所以薄伽梵色身是做一切众生之事的作者，以命令成立，这样，对于佛陀们和外道们的智者们来说，因为智慧低下，所以也没有差别。因此，这种完全脱离了观察的说法，不会成为薄伽梵的教言。
English
It is impossible to accomplish the deeds for beings as numerous as specks of dust, because it is a form body. If the words of the childish-minded are that the form body also goes to one world, and there performs deeds for the beings dwelling there, and then goes to another world, and from there goes to another world, this is unreasonable, because the worlds are immeasurable even in one direction, let alone all the worlds abiding in the ten directions and the infinite beings. It is impossible even for many eons for the form body to go and perform deeds for beings. If, by the power of meditation and mantra, one summons beings dwelling in many worlds of the Buddha-field and places them before oneself, and teaches them the Dharma. After placing them on the path, one sends them back to their respective worlds. This is extremely perverse, because it is impossible to have countless sentient beings with form, dwelling in many worlds throughout the entire expanse of space, abide before one, even with the form of minute particles. If the words of the childish-minded are that this form body can also perform deeds for the beings dwelling in the three thousand great thousand worlds in one Buddha-field. This statement is meaningless when analyzed with ultimate truth, just as the words of Ishvara are established by command and are devoid of rational measure. Here, according to reliable scriptures, Ishvara is the indivisible, the creator of all, and he does not depend on actions, but desires to do or gather various things for the sake of play. Similarly, because his Dharma is inconsistent, the Bhagavan's form body is the agent of all sentient beings, established by command, so there is no difference for the wise men of the Buddhas and the heretics, because of their inferior wisdom. Therefore, this statement, which is completely devoid of investigation, will not become the teaching of the Bhagavan.