English
Although, from the perspective of the (Dharmadhatu) itself, there is no conceptualization of "this appearing here," the spontaneously accomplished wisdom, like reflections appearing in a mirror, manifests in various ways to sentient beings on the undefiled path, without the essence of the Dharmakaya moving. What are the retinue? They are the retinues of Bodhisattvas. Generally, there are five paths of Bodhi within the five paths, but here, the Bodhisattvas referred to are those from the Path of Seeing onwards, as well as Bodhisattvas on the Path of Meditation, and the Great Bodhi who have reached the Ultimate Path. These are called the retinue. They are the objects to whom the Dharma is taught. How is the Dharma taught? The Tathagata does not speak the supreme speech. This means that, like the Nirmanakaya Tathagata, there is no expression through language via the three hundred and sixty doors of melodious sound. This is called "The Tathagata does not speak the supreme speech." How is the Dharma taught? The body gently shows all dharmas. This means there are two ways the Dharma is taught through the body. The Svatantrika-Madhyamaka's own system of teaching is: In the Sutra teachings, it is said that some Tathagatas teach the Dharma by opening their eyes, some by closing their eyes, some by extending their hands, some by retracting their hands, some teach the Dharma with consorts, some teach the Dharma without consorts, some teach the Dharma with the coldness of hail, and some teach the Dharma with the fragrance and form of trees, and so on. Through these activities of the Buddha-fields, Samadhi becomes increasingly perfected, purifying the obscurations of knowledge, which is the essence of experiencing the Dharma. In this Tantric scripture, because it teaches the self-arisen wisdom that is inseparable from Samsara and Nirvana, from the state of Samantabhadra, there is no object or subject; awareness itself is the body. The body is awareness itself; it is not that the body is a stiff object and awareness is a clear entity within it. The retinue of Bodhisattvas are also clear in awareness, so there is no duality. However, even if it is understood from the perspective of observing the retinue of Bodhisattvas that they are inseparable, from the perspective of experience, the Guru and the retinue exist separately. Because the retinue has obscurations of knowledge to be removed and a remover, from the perspective of the retinue, there is a relational essence with the Guru, with whom they have expectations. Therefore, the retinue shows all dharmas through the body.
Chinese
因此，佛陀的智慧与身体无二无别。对于所化众生来说，它以普遍而广大的方式存在，没有不普及的时候。就像水和液体一样，它与所化众生不可分离。然而，当菩萨们观看佛陀的身体时，他们会根据自己所处的层次高低来理解和证悟，从而净化所知障。从一个阶段到另一个阶段不断提升，最终与佛果相结合，这就是所谓的衡量诸法。清除眷属的障碍的方式是，如镜子般显现的方式。这是一个比喻。例如，就像照镜子可以发现脸上的瑕疵和污垢，从而清除这些瑕疵一样，观看佛陀的身体，佛陀的加持就会在眷属的智慧中显现，就像认识到自己脸上的瑕疵并清除它们一样。通过自己的禅定，认识到所知障的执着之过，从而从开始到结束，所有粗细的障碍都会被清除。佛陀的身体和智慧在自身显现，从而消除所有禅定的过患，这被称为消除所有恶色。观看佛陀的身体可以消除眷属禅定的过患。有一种说法是，眷属观看佛陀的脸，看到佛陀的舌头覆盖了整个脸。因此，他们证悟到一切法都离于言说。佛陀的眼睛没有开合。通过这个意义，他们证悟到一切法都是无能观和所观的平等性。诸如此类，通过观看相好而生起证悟，这是以上诸位大师的说法。眷属观看如来身，这是指眷属菩萨们观看如来毗卢遮那佛的身相后，十地菩萨的菩提障碍深不可测。菩提障碍的自性是，菩萨道上的众生相续中存在的所知障，这是从所依的角度来描述的。从那之上，对于果的障碍，菩提是伟大的果位，也就是法身。使之不能显现的障碍，被称为深不可测。由于无明，即使是十地菩萨自己也无法了知，因为这不是佛的境界，所以非常微细。那么
English
Thus, the wisdom of the Buddha is inseparable from the body. For those to be tamed, it exists in a universal and vast manner, without a time when it is not pervasive. Like water and liquids, it is inseparable from those to be tamed. However, when Bodhisattvas look at the body of the Buddha, they understand and realize according to their own level, high or low, and thus purify the obscurations of knowledge. Progressing from one stage to the next, ultimately uniting with the fruit of Buddhahood, this is what is called measuring the dharmas. The way to purify the obscurations of the retinue is, like a mirror showing the way. This is an example. For example, just as looking in a mirror reveals all the flaws and dirt on the face, and thus those flaws are removed, so too, looking at the body of the Buddha, the blessings of the Buddha dawn in the wisdom of the retinue, just as recognizing the flaws on one's own face and removing them. Through one's own samadhi, recognizing the fault of clinging to the obscurations of knowledge, thus from beginning to end, all gross and subtle obscurations are purified. The body and wisdom of the Buddha dawn in oneself, thus eliminating all the faults of samadhi, this is called eliminating all bad colors. Looking at the body of the Buddha eliminates the faults of the retinue's samadhi. There is a saying that the retinue looks at the face of the Buddha, and sees the tongue of the Buddha covering the entire face. Therefore, they realize that all dharmas are free from expression. The eyes of the Buddha have no opening or closing. Through this meaning, they realize that all dharmas are the equality of no seer and no seen. And so forth, through looking at the marks and signs, realization arises, this is the saying of the above masters. When the retinue looks at the Thus-gone One's body, this refers to the retinue Bodhisattvas looking at the body of the Thus-gone One Vairochana, the Bodhi obscurations of the tenth-ground Bodhisattva are immeasurable. The nature of the Bodhi obscurations is, the obscurations of knowledge that exist in the continuum of beings on the Bodhisattva path, this is described from the perspective of the basis. From that, the obscuration on the fruit, Bodhi is the great state, which is the Dharmakaya. The obscuration that makes it not manifest is called immeasurable. Due to ignorance, even the tenth-ground Bodhisattva himself cannot realize it, because it is not the realm of a Buddha, so it is very subtle. Then
Chinese
如果问菩萨如何证悟？如镜中显现身。正如镜子不语，但观看时，能消除面容的所有瑕疵。如观看佛身，即十地菩萨观看导师之身，便能自然清净所知障。其清净之理是：导师之身是觉性自显之身，如前所述，是远离边际的自生智慧之身，故无有偏执。菩萨之身由愿力所成，处于生灭之中，因此，以觉性了知此理，远离细微的执着，证悟与清净同时发生。导师之身无有不平等安住之处，故一切事业皆任运成就，觉性于刹那间圆满。从其角度而言，所知障的细微执着得以清净，其意义是显现大平等性。因此，观看导师之身，导师的加持与自身的智慧相结合，自证觉性大平等的意义得以显现，所知障的细微之处得以清净，这是因观看导师之身的加持而清净，故称“身显现”。将之与果位结合的方法是：之后次第趋向十地。等等。之后，意为观看导师之身而生起证悟，趋向于清净所知障。十地，指唯有十地菩萨，排除其他。次第趋向，指十地菩萨的所知障难以辨别和证悟，如同脚和缠绕的睡眠，无法见到佛陀的智慧，这是遮蔽的过患。所谓次第趋向，并非粗大的次第，而是细微的次第，如第一刹那、第二刹那、第三刹那等。从密咒的角度而言，如《灌顶清净品》第二品所说。因此，经部中也说：十地菩萨们唯有凭借灌顶才能确定进入佛地。因此，密咒与经部是共通的。经部经典中说，从“如来行”中，以二种加持加持，菩萨们触及如来之足。
English
If asked, how does a Bodhisattva realize? Like a reflection appearing in a mirror. Just as a mirror does not speak, but when looked at, it removes all the flaws of the face. Like looking at the body, that is, when a tenth-ground Bodhisattva looks at the body of the teacher, the obscurations of knowledge are naturally purified. The way of purification is that the body of the teacher is the self-manifestation of awareness, as mentioned before, it is the self-born wisdom body free from extremes, so there is no attachment. The body of the Bodhisattva is made of aspirations and exists in birth and death, therefore, understanding this truth with awareness, being free from subtle clinging, realization and purification occur simultaneously. The teacher's body has no unequal abiding place, so all activities are spontaneously accomplished, and awareness is perfected in an instant. From that perspective, the subtle clinging of the obscurations of knowledge is purified, and its meaning is the manifestation of great equality. Therefore, by looking at the teacher's body, the blessings of the teacher and one's own wisdom combine, the meaning of self-awareness of great equality is manifested, and the subtle aspects of the obscurations of knowledge are purified. This is purified by the blessings of looking at the teacher's body, hence it is called "the body appears." The method of combining it with the fruition is: then gradually approaching the ten grounds. And so on. Then, it means that realization arises from looking at the teacher's body, and one strives to purify the obscurations of knowledge. The ten grounds refer only to the tenth-ground Bodhisattva, excluding others. Gradually approaching means that the obscurations of knowledge of the tenth-ground Bodhisattva are difficult to distinguish and realize, like feet and entangled sleep, unable to see the wisdom of the Buddha, which is the fault of obscuration. The so-called gradual approach is not a coarse order, but a subtle order, such as the first moment, the second moment, the third moment, and so on. From the perspective of mantra, as mentioned in the second chapter of "Purification by Empowerment." Therefore, it is also said in the Sutra: Tenth-ground Bodhisattvas can only enter the Buddha-ground with certainty through empowerment. Therefore, mantra and sutra are common. It is said in the Sutra scriptures that from the "Tathagata Conduct," by blessing with two kinds of blessings, the Bodhisattvas touch the feet of the Tathagata.
Chinese
我问一个问题。哪两个呢？是禅定的加持和身语手所灌顶的加持。菩萨初地者以禅定加持后，进入菩萨禅定大乘名为极显现，刚一进入，十方如来便会显现，如是说。又通达地的相违品之分别，获得法云。如来以面和手灌顶，如是说。对此，在相宗的论典中也说，十地圆满的菩萨，十方一切佛显现为报身而灌顶，其方法广说于其他地方可知。之后十地者次第通达灌顶，应断和所知二障极细微的也不存在，唯是清净。因此，为了恒常安住于普光地，获得无上菩提。如是说，无上是相宗的论典，或圆满的普光。其体相是，菩提之义，应断的一切断除圆满是为断。智慧之二资粮增长圆满是为菩提。如是现证之时，远离应断应得之体相一切，成为自性，连仅仅的执着也不具备，这叫做真实。无所得能得之义现证，一切分别之执着断除，觉性自明任运成就，仅是名言上称为获得。共同果之三地是，法身无量不可说。意思是，一切法的真如非由因生，非由缘起，无生无灭，如虚空般无生之义，心识无法衡量如是，词句的言说无论如何也无法触及意义的体性是法身。为了调伏所化而显现的无漏道之导师，圆满受用五部之装束者是，具足五种欲妙受用且七宝圆满是受用之体相。此即一切广大的功德无尽而任
English
I ask a question. What are the two? They are the blessings of samadhi and the blessings of empowerment through body, speech, and hands. When a bodhisattva on the first ground is blessed by samadhi, they enter the bodhisattva's samadhi, the Great Vehicle called 'Radiant Illumination.' As soon as they enter, the Tathagatas of the ten directions will appear, it is said. Furthermore, they understand the distinctions of the opposing aspects of the grounds and attain the Cloud of Dharma. It is said that the Tathagatas empower them with their faces and hands. Regarding this, it is also said in the treatises of characteristics that when a bodhisattva who has perfected the ten grounds, all the Buddhas of the ten directions appear as the Sambhogakaya and bestow empowerment. The detailed methods for this are explained elsewhere. Then, those on the ten grounds gradually understand the empowerments, and even the subtlest obscurations of what is to be abandoned and what is to be known are no longer present; they are purely purified. Therefore, because they are certain to abide on the ground of All-Illuminating Light, they attain unsurpassed perfect enlightenment. It is said that 'unsurpassed' refers to the All-Illuminating Light, which is the ultimate according to the treatises on characteristics. Its characteristic is that 'enlightenment' means that the complete abandonment of all that should be abandoned is 'abandonment.' The complete increase of the two wisdoms is 'enlightenment.' Thus, at the time of manifestation, having become the very nature that is free from all characteristics of what should be abandoned and what should be attained, and not even possessing the slightest clinging, this is called 'perfect.' The meaning of 'no object to be attained, no attainer' is manifested. All clinging to concepts is abandoned. The self-illuminating, spontaneously accomplished awareness is nominally called 'attainment.' The three grounds of common results are: 'The Dharmakaya is immeasurable and inexpressible.' This means that the suchness of all dharmas does not arise from causes, nor is it produced by conditions. It is without arising and ceasing, like the unborn sky. The mind cannot fathom such a meaning, and no matter how words are spoken, they cannot touch the nature of the meaning, which is the Dharmakaya. The guide of the unpolluted paths who appears to those to be tamed, the one who is adorned with the five families of complete enjoyment, is the characteristic of enjoyment, possessing the five desirable enjoyments and complete with the seven ornaments. This is the very nature of all great qualities, inexhaustible and spontaneously.