Chinese
关于大乘的显现，除了这些方式之外，还有殊胜乘的权能次第。十地菩萨各自的显现是：处所圆满，于大自在的色究竟天无上处所，胜过色界的最胜处，导师之身安住于毗卢遮那佛的形态中，眷属圆满，十地菩萨的眷属们，法圆满，大乘，时间圆满，于平等性无有迁变的时刻宣说。而且，如同先前对不同众生显现化身的法以语言来宣说一样，报身导师并不以语言来宣说诸法，而是以身显现的自性，将大乘的诸法衡量着示现于眷属的心智中。第三，从那之中解脱众生的方式有两种：一是净治因道的障碍，二是获得果位身和殊胜地的过程。第一种又分为两种：譬如，当对着脸照镜子时，以自己面容显现的方式见到污垢，同样，洗净并去除被真实面容的污垢所沾染的一切恶色。意义是，十地菩萨的眷属们，如那个比喻一样，当他们看着导师报身时，对于菩提的障碍，包括大、中、小的污垢，那些深不可测且无量的污垢，如同镜子中的污垢显现一样，显现在报身上。之后，那些菩萨们努力净治该地的污垢，也就是在第一地净治悭吝，第二地净治毁犯戒律，第三地净治嗔恚，第四地净治懈怠，第五地净治散乱，第六地净治恶慧，第七地净治不善巧方便，第八地因不能成办有情之义而障碍力量，第九地不能成办誓愿之义，第十地连同微细无知的种子，通过十度与地的完全净治来净治，从而次第净治十地的污垢，并证得无上圆满菩提，在十地之流的最后，被授予大光明灌顶。《经庄严论》中说：证得最后的禅定后，便授予大光明灌顶。因此，当菩萨供养一切佛时，于十方
English
Regarding the appearances in the Great Vehicle, besides those ways, there are also the successive stages of the powers of the supreme vehicle. The individual appearances to the bodhisattvas on the ten bhūmis are as follows: The place is perfect, in the unsurpassed abode of Akanishta of the great powerful one, the most supreme place that is superior to the form realm, the Teacher himself abides in the form of Vairochana, the retinue is perfect, the retinue of the bodhisattvas of the ten bhūmis, the Dharma is perfect, the Great Vehicle, the time is perfect, teaching at the time of equality, without change. Moreover, just as previously the Dharma of the Nirmāṇakāya, which appears to different beings, is shown in words, likewise, the Teacher of the Sambhogakāya does not speak the Dharma in words, but by the very nature of the appearance of the body, he shows the Dharma of the Great Vehicle to be measured in the minds of the retinue. Thirdly, there are two ways of liberating beings from that: purifying the obscurations of the causal path, and the process of obtaining the resultant body and the supreme bhūmi. The first is divided into two: For example, when a mirror is shown to the face, one sees the dirt by the way one's own face appears; similarly, one washes and removes all the bad colors stained by the actual dirt of the face. The meaning is that the retinue of the bodhisattvas of the ten bhūmis, like that example, when they look at the body of the Teacher, the Sambhogakāya, the obscurations to enlightenment, including the large, medium, and small dirt, those immeasurable dirt that are difficult to fathom, appear on the Sambhogakāya, just as the dirt in the mirror appears. Then, those bodhisattvas strive to purify the dirt of that bhūmi, that is, in the first bhūmi, they purify miserliness; in the second, they purify moral corruption; in the third, they purify anger; in the fourth, they purify laziness; in the fifth, they purify distraction; in the sixth, they purify corrupted wisdom; in the seventh, they purify unskillful means; in the eighth, they purify the obscuration of power because they cannot accomplish the benefit of sentient beings; in the ninth, they cannot accomplish the meaning of vows; in the tenth, together with the seeds of subtle ignorance, they purify by the ten perfections and the complete purification of the bhūmis. Thus, they gradually purify the dirt of the ten bhūmis and attain the unexcelled perfect enlightenment. At the end of the continuum of the ten bhūmis, they are empowered by the great light. The Ornament of the Sūtras says: After attaining the final meditation, one is empowered by the great light. Therefore, when the bodhisattva makes offerings to all the Buddhas, in the ten directions
Chinese
如是，如来等之眉间，发出大光明，没入彼菩萨之顶髻，获得如金刚之定，而成正觉。二者有三：于自然密集庄严中，总示身与智慧圆满之理。于彼，分别解说地之圆满之理。于五身自然成就之理中，总摄其义。初者有二，三身不离之获得之理者：法界与智慧无二之自性法身，乃心识不可测度，言语不可言说之体性。彼之自性中，报身乃恒常自然成就而安住，故为无尽之如意宝珍宝之藏。彼之自性中，为调伏所化之义利，化身百千俱胝不可测量且不可思议地散发。二者，安住于自显自然成就大乐之理者：如是显现之报身，亦圆满一切相好。四时平等性之智慧，于自显现之行境一切处，显现为身与智慧之坛城，故于自性中无有优劣而自然成就。如是，一切圆满皆为自显现，故为福德之聚，于任何处亦无执着，故为智慧之聚，二大聚亦于自显现彼性中，自然圆满大乐而受用。二者，地之圆满之理者，方便化身之地位，乃一切光明。智慧自显清净报身，乃具莲花者之地位。无二地位之胜者，乃轮涅总集法身之地位。地之体性与功德之法等，乃无量且不可思议之胜者，皆为圆满。于彼，此处不识地之体性之某些人，认为一切光明为法身，具莲花者为报身，轮涅总集为化身，此乃未解法界之表现，未见从上而上之功德之分也。彼亦化身一切无量故为一切光明，显现无量故为具莲花者，智慧无量故为轮涅总集。法界无生中，自生无灭之文字
English
Thus, from the brow of the Tathagatas, great rays of light emanate and sink into the crown of that Bodhisattva, causing them to attain diamond-like samadhi and achieve enlightenment. The second has three parts: In the spontaneously dense arrangement, the manner in which the body and wisdom are perfected is generally shown. Therein, the manner in which the grounds are perfected is specifically explained. The meaning is summarized in the manner in which the five bodies are spontaneously accomplished. The first has two parts: The manner in which the three bodies are obtained without separation is that the nature of the Dharmakaya, which is the indivisibility of space and wisdom, is a nature that cannot be measured by the mind or expressed in words. From that very state, the Sambhogakaya is always spontaneously present, and abides as an inexhaustible wish-fulfilling jewel, a treasure of preciousness. From that state, for the benefit of those to be tamed, the Nirmanakaya emanates in countless billions, immeasurable and inconceivable. The second is the manner in which one abides in the great spontaneously accomplished self-appearance: In this way, the Sambhogakaya that appears is complete with all marks and signs. The wisdom of the equality of the four times appears as a mandala of body and wisdom in all the realms of self-appearing experience, and is spontaneously accomplished in a nature without good or bad. In this way, all perfections are self-appearing, so it is a collection of merit, and since there is no grasping anywhere, it is a collection of wisdom, and the two great collections also play in the great spontaneously perfected bliss in that very self-appearing nature. The second is the manner in which the grounds are perfected: the ground of the skillful Nirmanakaya is all light, and the pure Sambhogakaya, the self-appearance of wisdom, is the ground of the lotus-holder, and the supreme ground of non-duality is the ground of the Dharmakaya, the great assembly of the wheel. The categories of grounds and the qualities of those qualities, and so on, are all completely perfected, immeasurable and inconceivable. Here, some who do not know the nature of the grounds think that all light is the Dharmakaya, the lotus-holder is the Sambhogakaya, and the great wheel assembly is the Nirmanakaya, which is a manifestation of not understanding space, not seeing the qualities of the higher and higher qualities. That is, since the Nirmanakaya is always immeasurable, it is all light, since the appearance is immeasurable, it is the lotus-holder, and since the wisdom is immeasurable, it is the great wheel assembly. In the unborn space, the self-born, unceasing letter
Chinese
因为像种子一样作为基础存在，所以被称为文字轮大集。文字云不是，因为是无二的法身。其他的人因为文字轮的声音，而将化身的自性与文字云混淆了。这里在《方便网》中说：“超越普光之地，变为莲花者。”如果问，上下之地在意义上没有差别吗？意义上是一个，只是因为功德和显现方式上下的差别，所以才这样称呼。已经这样说过了。第三，将意义归纳为五身任运成就的方式是：这样，获得那些地的时候，五身也任运成就，所以首先法身远离戏论的边际，是不变的圆成实性，是无生无死的法性雍仲，是常有的身任运成就。从那样的状态中，显现报身的加持，自然而然地在所有烦恼众生的调伏境中，安住着适合各种根器的化身，成办利益。化身的显现基础，是功德的集合，无尽的自性，任运稠密，变为一切受用之宝藏，是报身。这样，三身无离无合的自性，是持有无二金刚和智慧大乐，所以是不变金刚身。一切法从一开始就在大圆满的自性中无别且平等地现前菩提之身，是如所有智，以及对一切法不混杂地了知的智慧，是如所有尽所有智，也就是现前菩提之身。那些也是五部五智之身，雍仲的身是如来部法界体性智之身。报身无尽的法性金刚持明之身是金刚部，也就是大圆镜智之身。一切无别平等的身是宝生部，也就是平等性智之身。一切了知的智慧之身是莲花部，也就是妙观察智之身。安住于一切烦恼之境的是化身，也就是事业部成办事业的
English
Because it exists as a basis like a seed, it is called the great assembly of the wheel of letters. The cloud of letters is not, because it is the non-dual Dharmakaya. Others, because of the sound of the wheel of letters, confuse the nature of the emanation with the cloud of letters. Here, in the "Net of Means," it says, "Having transcended the ground of all-pervading light, becoming one with the lotus." If asked, is there no difference in meaning between the upper and lower grounds? In meaning, it is one, but it is named that way because of the difference in qualities and the way appearances arise in the upper and lower. This has already been said. Third, the way to summarize the meaning as the spontaneous accomplishment of the five bodies is: Thus, when those grounds are attained, the five bodies are also spontaneously accomplished. Therefore, first, the Dharmakaya, free from the limits of elaboration, is the unchanging, perfectly established reality, the unborn and undying nature of reality, Yungdrung, the spontaneously accomplished, eternal body. From that state, the blessing of the Sambhogakaya arises, and naturally, in the field of taming all afflicted beings, the Nirmanakaya abides, suitable to each individual's capacity, accomplishing benefit. The basis of the Nirmanakaya's manifestation, the collection of qualities, the inexhaustible nature, spontaneously dense, becoming a treasure of all enjoyment, is the Sambhogakaya. Thus, the nature of the three bodies, inseparable and unmingled, is the unchanging Vajra body, because it holds the non-dual Vajra and the great bliss of wisdom. The body of complete enlightenment, in which all phenomena are primordially inseparable and equal in the nature of the Great Perfection, is the wisdom that knows things as they are (Jñānakāya), and the wisdom that knows all phenomena without confusion is the wisdom that knows things as they appear (Lokakāya), which is the body of complete enlightenment. Those are also the bodies of the five families and five wisdoms. The Yungdrung body is the body of the Dharmadhatu wisdom of the Tathagata family. The Sambhogakaya, the inexhaustible nature, the Vajra-holder of wisdom, is the Vajra family, which is the mirror-like wisdom body. The body of all-inseparability and equality is the Ratna family, which is the wisdom of equality. The wisdom body of all-knowing is the Padma family, which is the discriminating wisdom body. Abiding in the realm of all afflictions is the Nirmanakaya, which is the Karma family, accomplishing activities.
Chinese
是智慧之身。在获得地的那个时候，五身全部圆满获得。果位的地、身和智慧，从作用上区分，没有先后。这也是因为成为功德的所依是地，成为佛的身是身，安住于自生的觉性是智慧，做众生的事业是事业，虽然各自命名，但体性是一样的。就像由因缘所生的事物，因为会坏灭所以是无常，因为盛水所以叫做瓶子，这些体性是一样的。第四是奇妙的景象的显现方式：如是说之后，在所化六道世界的十方，每一个都无量无边，所有的地方都显现出不可思议、无法言说的化现坛城，如同十方诸佛所有刹土的微尘数一样多。第三，将果位大智慧的坛城归纳为一个，分为两种：如何宣说的和宣说了什么体性。第一是：一切都显现为坛城，从那之后，从自显的如来佛母众和自性无二的坛城中，如来本身的秘密，即身、语、意、功德和事业金刚中，这样说道。第二是：为了显示禅定自显的坛城奇妙的游舞，从法界中没有动摇，所以是阿霍（ཨ་ཧོཿ，梵文天城体：अहो，梵文罗马拟音：aho，汉语字面意思：啊！）。这也是所要缘的对境法，自性清净，以及能缘的意识，由暂时的遍计所清净，以及这两者的体性，甚至不缘于无二的智慧，这就是胜义的自性，心识无法衡量，不可思议，是基自性的坛城。以三种禅定为先导，生起本尊的自性，像水中的月亮一样观修的智慧，自证的坛城，观修了无数种无法言说的形象之后，轮回的自性，在法性中是平等性，以及涅槃，以对境寂灭而并非不平等性的体性，一切万有本来清净的真如所周遍的能遍和所遍没有。