Chinese
依靠了知八识及阿赖耶识全部融入法界的威力，所安立的基位实相显现的功德全部圆满，就具备五种决定：处所决定在色究竟天；眷属决定唯有十地菩萨；正法决定是大乘；本师决定是毗卢遮那佛等五部佛；时间决定是恒常不断的法轮。虽然安住于此，却不像通常的有为事物那样，是粗大坚实的形象，也不是像自性空那样无法显现。由于能生出一切所欲之物，如同如意宝；虽然显现，本体却空无，如同彩虹；智慧的本觉安住于无为的状态。怙主弥勒说：以具有各种殊胜正法光芒的身，精勤于成就众生的解脱，其事业如同如意宝王，是各种事物及其自性。如此，诸佛最初现证菩提的处所，是超越三界的色究竟天。那个方向在哪里，无法言说和思量。如同风进入中脉时，所见的空色景象，无法说它现在就在这里，而有方向和界限的划分。同样，在哪里断除了所有的界限之障，而法界和智慧融为一体，就在那里。《庄严密集经》中说：无色界、欲界和色界，以及无想，都超越了这些界，佛陀安住在密集的坛城中。因此，显示了超越三界。而且，超越了认识上的我执，以及名称上所安立的三个不同的处所。《赞法界》中说：大自在天的殊胜处所，以及美丽的色究竟天，这三个不同的处所融为一体，我对它赞叹。《摄大乘论》中说：因为没有我执，所以处所没有差别。由于追随以前的说法，所以安立它时才区分差别。即使如此，我们的本师释迦牟尼佛，从无始之时起，就已经在那刚刚说过的色究竟天中成佛，但为了利益众生，才在娑婆世界
English
Relying on the power of knowing that all eight consciousnesses, including the alaya consciousness, are absorbed into the Dharmadhatu, the merits of the basis of reality, which is established, are completely fulfilled, and it possesses five certainties: The place is certainly in Akanishta; the retinue is certainly only the ten-bhumi bodhisattvas; the Dharma is certainly the Mahayana; the teacher is certainly the five Buddhas, such as Vairochana; the time is certainly the constant and continuous wheel of Dharma. Although residing there, it is not like ordinary conditioned things, which are coarse and solid in appearance, nor is it like emptiness, which cannot appear. Because it produces all desired things, it is like a wish-fulfilling jewel; although it appears, its essence is empty, like a rainbow; the innate wisdom of awareness abides in an unconditioned state. The Protector Maitreya said: "With a body possessing various excellent Dharma rays, diligently striving to accomplish the liberation of beings, its activity is like a wish-fulfilling jewel king, it is various things and their nature." Thus, the place where all Buddhas first manifest enlightenment is Akanishta, which transcends the three realms. It is impossible to say or think about which direction that is. Just as when the wind enters the central channel, the appearance of emptiness and form that is seen cannot be said to be here now, and there is no division of direction and boundary. Similarly, wherever all the obscurations of the realms are abandoned, and the Dharmadhatu and wisdom merge into one, it is there. The Ornamented Dense Array Sutra says: "The formless realm, the desire realm, and the form realm, as well as non-perception, all transcend these realms, and the Buddhas reside in the dense mandala." Therefore, it shows transcendence of the three realms. Moreover, it transcends the self-grasping of cognition and the three different places established in name. The Praise of Dharmadhatu says: "The supreme place of the Great Powerful One, and the beautiful Akanishta itself, these three different places merge into one, I praise it." The Compendium of the Great Vehicle says: "Because there is no self-grasping, there is no difference in place. Because of following previous statements, differences are distinguished when it is established." Even so, our teacher Shakyamuni Buddha, from beginningless time, had already become enlightened in that Akanishta just mentioned, but in order to benefit sentient beings, he appeared in the Saha world.
Chinese
之后，又在众生各自的显现和意乐面前，首先于色界的色究竟天成佛，并聚集诸天。之后，又在赡部洲的金刚座上示现成佛之相。如《月密明点》中说：“欲界和无色界，佛陀不会现前成佛。色界之色究竟天，离欲的您在那里成佛。”色界中，从极微细的可见之处以上，超越之上的色究竟天，是《楞伽经》的密意。如云：“舍弃清净的处所后，在名为色究竟天的喜悦之处，真正的佛陀在那里成佛，一个化身者在这里成佛。”如是，无量宫的所依，五种姓的佛陀们，具有三十二相和八十随好的自性，与十地菩萨们一样，以大乘佛法的受用而欢喜受用，因此称为报身。如《现观庄严论》中说：“三十二相和八十随好，此乃大乘受用之故，是能仁的报身。”决定时间的理由是，报身与法身无别，本体一味，不可思议，无有变迁，任运成就，非是造作，对于所化无量的福德，尽轮回际自显常有。如《宝性论》云：“法自在者摧毁死亡之魔，本体无有故，世间怙主常有。”又如《入行论》云：“寂静身如如意树般显现，如意宝珠般无有分别，为度众生故，世间财富常有，此乃离戏论而显现。”化身是，法身的能量在报身的形象中显现的自性中，于所化面前，应以何种方式调伏便以何种方式出现，故称广大的常有。如《宝性论》云：“进入世间寂静道，成熟和教证之因之身，无论为何，在此皆为常住，如虚空界中之色界。”又如水器
English
After that, in accordance with the appearances and inclinations of each sentient being, he first attained enlightenment in Akanishta of the Form Realm and gathered the gods. Then, he again demonstrated the manner of attaining enlightenment at the Vajra Seat in Jambudvipa. As it is said in the Chandra Guhya Tilaka, "In the Desire Realm and the Formless Realm, the Buddha does not manifestly attain enlightenment. In Akanishta of the Form Realm, you, free from desire, attain enlightenment there." In the Form Realm, Akanishta beyond the exceedingly subtle visible places is the intention of the Lankavatara Sutra. As it says, "Having abandoned the pure abodes, in the delightful place called Akanishta, the truly enlightened Buddha attains enlightenment there, and an emanation attains enlightenment here." Thus, the support of the immeasurable palace, the Buddhas of the five families, possessing the nature of the thirty-two major marks and eighty minor marks, are the same as the tenth-level Bodhisattvas, and they joyfully partake in the enjoyment of the Great Vehicle's Dharma, therefore they are called the Sambhogakaya. As it is said in the Abhisamayalankara, "The thirty-two marks and eighty minor marks, this is for the enjoyment of the Great Vehicle, and is considered the Sambhogakaya of the Sage." The reason for the fixed time is that the Sambhogakaya is inseparable from the Dharmakaya, of one essence, inconceivable, immutable, spontaneously accomplished, unconditioned, and for the immeasurable merit of those to be tamed, it is eternally self-manifesting as long as samsara exists. As it is said in the Uttaratantra, "The Lord of Dharma destroys the Mara of death, and because its essence is non-existent, the Protector of the World is eternal." And as it is said in the Madhyamakavatara, "The peaceful body is clear like a wish-fulfilling tree, like a wish-fulfilling jewel, without any discrimination, for the sake of liberating beings, the wealth of the world is eternal, this is free from elaboration and manifest." The Nirmanakaya is, from the nature of the Dharmakaya's radiance playing in the form of the Sambhogakaya, whatever way is appropriate to tame beings, it appears in that way, therefore it is called the vast eternity. As it is said in the Uttaratantra, "Entering the peaceful path of the world, the body that is the cause of maturation and scriptural realization, whatever it may be, is always abiding here, like the Form Realm in the realm of space." Also, like a water vessel
Tibetan
་ཡོད་ན་ཟླ་གཟུགས་ཡོད་པ་ལྟར། གདུལ་བྱ་ཡོད་ན་འདུལ་བྱེད་ཡོད་ལ། ཟླ་བ་ཡོད་ཀྱང་འཆར་གཞི་མེད་ན་གཟུགས་བརྙན་རང་འགགས་པ་བཞིན། སངས་རྒྱས་ཡོད་ཀྱང་དེ་ཉིད་བསྐྲུན་པའི་དགེ་བ་མེད་ན་རྒྱུ་མེད་པས་འབྲས་བུ་མི་འབྱུང་བའམ། ས་བོན་རུལ་བ་འཕེལ་དུ་མི་རུང་བ་ལྟར་སྐལ་བ་མེད་པས་མི་མྱོང་བའི་ཚུལ་རྒྱན་ལས། རྒྱུ་ནི་ཡོངས་སུ་སྨིན་གྱུར་ནས། །གང་དང་གང་ལ་གང་དང་ནི། །གང་ཚེ་བྱས་པས་ཕན་གྱུར་པ། །དེ་དང་དེ་ལ་དེ་སྣང་ངོ༌། །ལྷ་ཡི་རྒྱལ་པོས་ཆར་ཕབ་ཀྱང༌། །ས་ བོན་མི་རུང་མི་འཁྲུངས་ལྟར། །སངས་རྒྱས་རྣམས་ནི་བྱོན་གྱུར་ཀྱང༌། །སྐལ་བ་མེད་པས་བཟང་མི་མྱོང༌། །ཞེས་སོ། །སྤྲུལ་པ་ནི་རྣམ་པ་གསུམ་སྟེ། བཟོ་དང་སྐྱེ་དང་དེ་བཞིན་དུ། །བྱང་ཆུབ་མཆོག་གི་སྤྲུལ་པ་སྟེ། །སངས་རྒྱས་སྤྲུལ་པའི་སྐུ་འདི་ནི། །རྣམ་པར་གྲོལ་བའི་ཐབས་ཆེན་པོ། །ཞེས་པས། བཟོ་སྤྲུལ་པ་ནི་ལུགས་དང༌། བྲིས་དང༌། གླེགས་བམ་གྱིས་མཚོན་འདུ་བྱེད་ཀྱིས་བྱས་པའམ། རང་བྱུང་དུ་གྲུབ་པ་སྟེ་སེམས་ཅན་ལ་ཕན་པའི་དངོས་པོ་ཐམས་ཅད་དོ། །སྐྱེ་བ་སྤྲུལ་པ་ནི། དེས་པ་ལ་སོགས་པར་སྤྲུལ་ནས་ནད་དང༌། ཉ་བོ་ཆེར་སྤྲུལ་ནས་མུ་གེ སེང་གེའི་རྒྱལ་པོ་རལ་པ་ཅན་བཞིན་དུ་འཇིགས་པ་ཆེན་པོ་ལས་སྐྱབས་ནུས་པ་མཐའ་དག་གོ །མཆོག་གི་སྤྲུལ་པ་ནི། མ་དག་པའི་འཇིག་རྟེན་རྣམས་སུ་ཆོས་སྐུ་ལས་གཟུགས་སྐུར་གནས་ཤིང་སྐུ་གསུམ་གྱིས་བསྡུས་པའི་སངས་རྒྱས་མཛད་པ་བཅུ་གཉིས་སྟོན་པ་ཤཱཀྱ་ཐུབ་པ་ལྟ་བུ་སྟེ། རྒྱུད་བླ་མ་ལས། ཐུགས་རྗེ་ཆེན་པོས་འཇིག་རྟེན་མཁྱེན། །འཇིག་རྟེན་ཀུན་ལ་གཟིགས་ནས་ནི། །ཆོས་ཀྱི་སྐུ་ལས་མ་གཡོས་པར། །སྤྲུལ་པའི་རང་བཞིན་སྣ་ཚོགས་ཀྱིས། །སྐྱེ་བ་མངོན་པར་སྐྱེ་བ་དང༌། །དགའ་ལྡན་གནས་ནས་འཕོ་བ་དང༌། ལྷུམས་སུ་འཇུག་དང་བལྟམས་པ་དང༌། །བཟོ་ཡི་གནས་ལ་མཁས་ པ་དང༌། །བཙུན་མོའི་འཁོར་གྱིས་རོལ་པ་དང༌། །ངེས་འབྱུང་དཀའ་བ་སྤྱད་པ་དང༌། །བྱང་ཆུབ་སྙིང་པོར་གཤེགས་པ་དང༌། །བདུད་སྡེ་བཅོམ་དང་རྫོགས་པར་ནི། །བྱང་ཆུབ་ཆོས་ཀྱི་འཁོར་ལོ་དང༌། །མྱ་ངན་འདས་པར་གཤེགས་མཛད་རྣམས། །ཡོངས་སུ་མ་དག་ཞིང་རྣམས་སུ། །སྲིད་པ་ཇི་སྲིད་གནས་པར་སྟོན། །ཞེས་སོ། །གཉིས་པ་བརྟེན་པ་ཡེ་ཤེས་ཀྱི་ཁྱད་པར་ནི། །ཆོས་ཉིད་ཇི་ལྟ་བ་མཁྱེན་པ་དང༌། ཤེས་བྱ་ཇི་སྙེད་པ་མཁྱེན་པའོ། །དང་པོ་ནི། རང་གི་ངོ་བོ་དང༌། རྒྱུ་འབྲས་ལ་སོགས་པ་ཤེས་བྱ་ཐམས་ཅད་སྤྲོས་པའི་མཐའ་དང་བྲལ་བའི་ཆོས་ཉིད་མངོན་སུམ་དུ་མཁྱེན་པའོ།
Chinese
如同有月亮就会有月影一样，有调伏的对象就会有调伏者。即使有月亮，如果没有安排，影像也会自然消失。同样，即使有佛，如果没有创造佛的善业，就像没有原因就不会有结果，或者腐烂的种子无法生长一样，因为没有缘分，所以无法体验。如《庄严经论》所说：原因完全成熟后，在何处、对何人、何时做了有益的事，就在那里、对那人显现。 即使天王降下雨，不好的种子也不会生长。同样，即使诸佛降临，没有缘分也无法体验美好。这样说。 化身有三种：工巧化、生化和殊胜菩提化。佛的化身是解脱的伟大方法。因此，工巧化是指以绘画、文字等代表的造作之物，或自然形成的对众生有益的一切事物。生化是指化现为医师等以治疗疾病，化现为大鱼以解除饥荒，以及像有鬃毛的狮子王一样，能够从大恐怖中救护的一切。殊胜化是指在不清净的世界中，从法身显现为色身，示现包含三身的佛陀十二行仪，如释迦牟尼佛。如《宝性论》所说：以大悲心知晓世界，观照一切世间，不离法身，以各种化身之自性，示现出生、从兜率天降临、入胎、诞生、工巧之技艺、妃嫔之围绕、出离、苦行、前往菩提树、降伏魔军、圆满菩提之法轮，以及示现涅槃。在不清净的刹土中，只要轮回存在，就一直示现。这样说。 第二，所依智慧的差别是：如实知晓法性，以及尽所有知。第一种是：亲身了知远离一切戏论之边的法性，即自性以及因果等一切所知。
English
Just as there is a moon, there will be a moon's reflection; if there are beings to be tamed, there will be a tamer. Even if there is a moon, if there is no arrangement, the image will naturally disappear. Similarly, even if there is a Buddha, if there is no merit to create that Buddha, just as there is no result without a cause, or a rotten seed cannot grow, because there is no fortune, it cannot be experienced. As stated in the Ornament of Realization: When the cause is fully ripened, wherever and to whomever, whenever something beneficial is done, it appears there and to them. Even if the king of gods sends down rain, bad seeds will not grow. Similarly, even if all the Buddhas come, without fortune, one cannot experience goodness. So it is said. Emanations are of three kinds: craft emanation, birth emanation, and likewise, supreme enlightenment emanation. This emanation body of the Buddha is a great method of liberation. Thus, craft emanation refers to things made by fabrication, represented by painting, writing, and so on, or all things that naturally arise and benefit sentient beings. Birth emanation refers to emanation as physicians, etc., to cure diseases, emanation as a great fish to relieve famine, and all that can protect from great fears, like the lion king with a mane. Supreme emanation refers to the manifestation of the twelve deeds of the Buddha, which includes the three bodies, from the Dharmakaya to the Rupakaya in impure worlds, such as Shakyamuni Buddha. As stated in the Uttaratantra: Knowing the world with great compassion, gazing upon all the worlds, without moving from the Dharmakaya, with various natures of emanation, he shows birth, descending from Tushita, entering the womb, being born, skill in crafts, enjoying the company of consorts, renunciation, practicing austerities, going to the Bodhi tree, destroying the armies of Mara, perfecting the wheel of Dharma of enlightenment, and showing passing into Nirvana. In impure realms, as long as samsara exists, he always shows these. So it is said. Secondly, the distinction of the wisdom of reliance is: knowing the suchness of Dharma, and knowing all that can be known. The first is: personally knowing the Dharmata, which is the nature of all knowable things such as self-nature and cause and effect, free from the extremes of all elaborations.