Chinese
因为是了知无余和瑜伽自在佛陀们的等持如何之境，并且如来之法界是光明的，因为自性清净之故。第二功德是圆满佛陀的自性身，与力量等功德无别而完全具备，这是说。功德如何呢？不可衡量，以及内在的差别，其他数量的处所不可计数，以及依靠理由不可思议，以及与声闻等不共，所以无等，以及断除一切障碍，所以是极度清净。这些的理由是，因为衡量广大之故，以及数量完全不断绝之故，以及在一切方面不是分别的境之故，以及是唯独佛陀的功德之故，断除二障以及习气之故，依次是不可衡量和无数等。第二是受用圆满身有三，五种特征的确定。这些归纳起来显示。显现真实象征。第一是，语的表达深奥和多种广大之大乘佛法的财富圆满受用，以及身显现如镜子般的智慧，以其自性的法相和好相所庄严的身体显现之故，这是说。口诀的论典中说：相是三十二，好相八十的自性此，为了近于受用大乘，安立为能仁的受用圆满身。这是说。意的作为是，以想把一切有情从痛苦中解脱出来的大悲完全清净，所以其因相同的果，利益众生不断绝之故，以及无勤是，因为没有分别念并且不依赖勤作，所以任运成就，如所调伏者的意愿一样完全满足希望，以及如同以布的颜色之力如意宝的威力，虽然显现多种颜色，但是远离那样的，如同所调伏者的意乐之力，虽然显现多种神变的形象，但是其自性
English
Because it is the realm of knowing how the equipoise of the Buddhas who are without remainder and the lords of yoga is, and because the Dharmadhatu of the Tathagatas is luminous, because it is pure in its own nature. The second quality is that the self-nature body of the perfect Buddha is inseparably and completely endowed with qualities such as strength. What are the qualities like? Immeasurable, and the internal differences, the other places of numbers are countless, and based on reasons, inconceivable, and not shared with the Shravakas, etc., so unequaled, and having abandoned all obscurations, so it is the ultimate purity. The reasons for these are that because the measurement is vast, and because the number is completely uninterrupted, and because in all aspects it is not an object of discrimination, and because it is the quality of the Buddha alone, having abandoned the two obscurations and their predispositions, in order, they are immeasurable and countless, etc. Secondly, the Sambhogakaya has three aspects: identifying the five characteristics; showing them in summary; and representing the actual appearance. The first is that the expression of speech is profound and varied, fully enjoying the wealth of the vast Mahayana Dharma, and the body manifests as a body adorned with the characteristics and signs of its own nature in the mirror-like wisdom. It says: The characteristics are thirty-two, and the nature of the eighty signs, for the sake of enjoying the Great Vehicle, it is established as the Enjoyment Body of the Sage. That is to say. The activity of the mind is that the great compassion that wishes to liberate all sentient beings from suffering is completely pure, so the fruit of the same cause, the benefit of beings is uninterrupted, and effortless is because there is no conceptualization and does not depend on effort, so it is spontaneously accomplished, completely fulfilling the wishes as the trainees desire, and like the power of the wish-fulfilling jewel due to the color of the cloth, although various colors appear, but it is separate from that, like the power of the trainees' inclinations, although various forms of miracles appear, but its nature
Chinese
远离污垢者们，圆满享受大乘佛法的报身之相安住。第二，语宣说、身显现、意之事业不断绝、无有勤作之显现，以及虽然不是种种的自性，却在那里显现，因此在这里显现为种种，并说为五种。第三，譬如布的颜料因种种颜色的缘故，宝珠并非是种种颜色的自性，却显现为种种，同样，由于所化众生的界和意乐的种种缘故，遍主（指佛）虽然不是种种的自性，却显现为种种的自性。第三化身有二：总的分类和经文的意义。初者有三：定义、分类、幻化。初者是能仁之身，以其在清净与不清净的种种刹土中，为所化有情——无论是凡夫还是圣者——宣说种种佛法。二者有三：如为乾闼婆王乐喜之义而作琵琶演奏之相的工巧；如示现生为鹿王鹿母的生；以及如释迦牟尼佛一般的殊胜化身。庄严经中说：工巧与生及大菩提，常示寂灭，此佛化身，是解脱之大方便。如是说。三者有三：在此刹土中殊胜化身的幻化，在其他刹土中显现幻化的方式，以及思索这些是谁的事业。初者是：殊胜化身之身的十二事业的幻化，利益有情，并且在经文中宣说这些。第二是：如同我们的导师在此洲以不可思议的事业利益所化有情一样，也在四大洲的世界中，数百万俱胝的赡部洲中成办事业，行持事业。并且，在十方无量世界中，也说由具有不同名称的如来利益所化有情。圣者宝源经中说：从这里向东方，有不可言说的佛刹，四十个微尘数。
English
Those who are free from defilements abide in the aspect of the Sambhogakaya, fully enjoying the Dharma of the Great Vehicle. Secondly, speech expresses, the body manifests, and the activity of the mind is continuous, without any deliberate effort. Although it is not the nature of various things, it manifests there. Therefore, here it appears as various and is spoken of as five kinds. Thirdly, just as a cloth's dye appears in various colors due to the cause of various colors, and a precious jewel is not the nature of various colors, yet it appears as various, similarly, due to the various causes of the realms and inclinations of the beings to be tamed, the all-pervading one (Buddha) is not the nature of various things, yet appears as the nature of various things. Thirdly, the Nirmanakaya has two aspects: the general classification and the meaning of the scriptures. The first has three aspects: definition, classification, and emanation. The first is the body of the Sage, who, in various pure and impure realms, teaches various Dharmas to individual beings to be tamed, whether ordinary or noble. The second has three aspects: skillful activities, such as playing the lute for the sake of the Gandharva King Rabga; births, such as showing birth as the deer king Ruru; and the supreme Nirmanakaya, such as Shakyamuni Buddha. The Ornament Sutra says: Skillful activities, births, and great enlightenment, constantly showing Nirvana, this Nirmanakaya of the Buddha is a great means of liberation. Thus it is said. The third has three aspects: the emanation of the supreme Nirmanakaya in this realm, the way of manifesting emanations in other realms, and contemplating whose activity these are. The first is: the supreme Nirmanakaya performs the twelve deeds of the body through emanation, benefiting sentient beings, and these are taught in the scriptures. The second is: just as our teacher benefits beings to be tamed in this continent with miraculous activities, so too in the world of the four continents, in hundreds of millions of Jambudvipas, he accomplishes activities and performs deeds. And it is said that in the infinite realms of the ten directions, Tathagatas with different names also benefit beings to be tamed. The Holy Jewel Source Sutra says: From here to the east, there are unspeakable Buddha-fields, forty dust particles.
Chinese
当我的刹土过去之后，有一个名为“以威力压服”的极清净世界。在那里，众生知道我为“如来一切义成”。从那里开始，真实地宣说了四十位如来的名号和刹土，同样，在不同的佛土中做着佛的事业时，众生以不同的名字知道我，即使说不可说的劫数，也无法了知东方佛土的边际。像这样宣说等等。像这样的事业，也在虚空边际的世间界中，调伏对象在哪里，就在哪里出现，在其他地方不会出现，因为没有意义。庄严经中说：犹如火在别处燃烧，在别处熄灭一样，对于诸佛也应知显现与不显现。这样，也是为了适应所化众生的心意而显现，不是不适应，因为不会有意义。此经中说：常时遍一切，法界虚空之中，佛日对所化，如其所宜而降临。第三，这十二种事业是菩萨的事业还是佛的事业呢？小乘部派认为，前九种或十种是菩萨的事业，而且是凡夫最后有者的事业。最后三种或两种认为是佛的事业。导师根嘎酿波等一些人认为，前十种是菩萨的事业，最后两种是佛的事业。导师释迦友认为，在苦行时，将成熟之身放在那里，以化身前往色究竟天，在那里成佛后，又回到原来的身体上，在菩提树下降等等，因此认为前七种是菩萨的事业，后五种是佛的事业。大多数大乘行者认为一切都是佛的事业。因为在色究竟天以报身成佛后，为了在世间示现化身的事业。
English
When my field has passed away, there is a world system called 'Subduing with Power' that is exceedingly pure. There, beings know me as 'Tathagata All Meaning Accomplished.' From there, the names and fields of forty Tathagatas are explicitly mentioned, and similarly, when performing the deeds of a Buddha in different Buddha-fields, beings know me by different names. Even if one were to speak for inexpressible eons, one could not comprehend the extent of the Buddha-fields in the east. Such as these are spoken. Such activities also occur in the realms of the universe that reach the limit of space, wherever there are beings to be tamed, and do not occur elsewhere, because it is meaningless. The Ornament Sutra says: Just as fire burns in one place and is extinguished in another, so too, one should understand the appearance and non-appearance of the Buddhas. That is, it appears in accordance with the minds of those to be tamed, and not because it is not in accordance, because it would not be meaningful. This very text says: Constantly pervading all, in the sphere of Dharma-dhatu, in the midst of space, the sun of the Buddha descends upon the mountains of those to be tamed, as is appropriate. Third, are these twelve deeds the deeds of a Bodhisattva or the deeds of a Buddha? The Shravaka schools believe that the first nine or ten are the deeds of a Bodhisattva, and that they are the deeds of an ordinary being in their last existence. The last three or two are believed to be the deeds of a Buddha. Some, such as the teacher Kunga Nyingpo, believe that the first ten are the deeds of a Bodhisattva, and the last two are the deeds of the Buddha himself. The teacher Shakya Shenyen believes that during the time of asceticism, he left the fully ripened body there and went to Akanishta as a manifestation body, and after becoming a Buddha there, he returned to his original body. He then performed deeds such as descending to the heart of Bodhi, so he believes that the first seven are the deeds of a Bodhisattva, and the last five are the deeds of a Buddha. Most Mahayana practitioners believe that all are the deeds of a Buddha, because after becoming a Buddha in Akanishta in the Sambhogakaya, he shows the deeds of the Nirmanakaya in the fields.
Chinese
好的。这些的意义分析，因为前面已经说过，所以不再重复。无论是哪位神，以显现证悟来说，是取决于显现的行为，所以是菩萨；以证悟本身来说，是佛。圣者弥勒菩萨的意趣在于安住于三智，因此在第九地和第十地也宣说十二行，所以全部都是菩萨的行为；从圆满成佛之后，直到轮回未空之间，也一再宣说十二行，所以全部都是佛的行为；一位菩萨在显现证悟之时，同时获得三身，因此最初的十个是菩萨的，最后两个是佛的，这并不矛盾。然而，这应当按照如何显现于所化众生来安立，因此，十个显现为菩萨的行为，两个显现为佛的行为。第二，经文的意义有二：真实的行和其事业。第一是说示现行。原因是什么呢？是因为遍及一切有情的大悲心。如何示现呢？以如所有智，观视所有可调伏的世间；以尽所有智，安住于法身而不动摇。在何处示现呢？在完全不净的刹土中。时间有多久呢？直到有存在存留之间。示现什么呢？示现各种化身的行为。这些又是什么呢？在兜率天的处所显现受生，从兜率天处所迁移到赡部洲，进入母亲的子宫，十个月圆满后诞生，精通文字等工巧之处，在八万妃嫔等的眷属中，示现欢喜嬉戏之相，从王宫中 निश्चित 出家，在尼连禅河边苦行，前往金刚座菩提树的心要处，在菩提树下坐在吉祥草的座垫上，降伏魔众及其军队，之后圆满不净的四禅，于一刹那
English
Alright. The analysis of these meanings, since it has been said before, will not be repeated. Whichever deity it may be, in terms of manifesting enlightenment, it depends on the act of manifestation, so it is a Bodhisattva; in terms of enlightenment itself, it is a Buddha. The intention of the noble Maitreya is to abide in the three wisdoms, therefore, in the ninth and tenth bhumis also, he speaks of the twelve deeds, so all are the deeds of a Bodhisattva; from the time of complete Buddhahood until samsara is not empty, he repeatedly shows the twelve deeds, so all are the deeds of a Buddha; when one Bodhisattva manifests enlightenment, he simultaneously attains the three kayas, therefore the first ten are of a Bodhisattva and the last two are of a Buddha, this is not contradictory. However, this should be established according to how it appears to those to be tamed, therefore, ten appear as the deeds of a Bodhisattva and two appear as the deeds of a Buddha. Secondly, the meaning of the text is twofold: the actual deeds and their activities. The first is said to be showing the deeds. What is the cause? It is because of the great compassion that pervades all sentient beings. How does he show it? With the wisdom that knows all that exists, he sees all the worlds to be tamed; with the wisdom that knows things as they are, he remains unmoving in the Dharmakaya. Where does he show it? In completely impure realms. For how long? For as long as existence remains. What does he show? He shows the deeds of various emanations. What are these? Manifesting birth in the place of Tushita, moving from the place of Tushita to Jambudvipa, entering the mother's womb, being born after ten months are complete, showing expertise in writing and other crafts, showing the aspect of delighting in the midst of a retinue of eighty thousand consorts, definitely renouncing from the royal palace, practicing austerities by the Nairanjana River, going to the essence of enlightenment at the Vajra Seat, sitting on a cushion of kusha grass under the Bodhi tree, subduing the Maras and their armies, and then perfecting the four impure dhyanas, in an instant