English
It is like the elaboration of appearance and non-appearance being pacified, as a single taste in a state of being apart from all. For example, when this field itself is seen as separate pure and impure, it is said that the pure and impure appear to one's own mind, but outside, the impure does not exist as its own characteristic. As it is said in the Sutra of Renowned Without Stain: The venerable Shariputra said: I see this great earth filled with high and low places, cliffs, and filth. The Brahma with a Topknot, who came from the Buddha-field of No Sorrow, said: I see this field of the Blessed One Shakyamuni Buddha as completely pure, like the arrangement of the palace of the gods who control others' emanations. Then, the Blessed One showed the nature of this Buddha-field to the circles of the retinue, and at that time, everyone saw it as completely pure, like the eastern Buddha-field adorned with jewels. At that time, the Blessed One said: This Buddha-field of mine is always like this, but you do not see it. Therefore, it should be known that pure and impure are distinguished by appearance. If the Buddha does not see the impure, then, is it contradictory to what is said in the sutra: With the unobstructed eye of a Buddha, I completely see, and know exactly as they are, the pure and impure realms of the world, and the superior and inferior faculties of beings? It is like this: some who have not fallen asleep and some who have fallen asleep dwell in a jeweled palace. In dreams, when pure and impure appear separately, distinguished by their own appearances, the one who has not fallen asleep emanates before them and says: Alas, all phenomena are without essence, impermanent, like illusions, and pure by nature. You are appearances of the sleep of ignorance, and in reality, you do not exist. Then, just as one gradually applies methods to awaken from sleep, the Buddha knows, but it is not self-appearance, just as they dwell in a jeweled palace. Second, refuting the wrong views of other systems: Those whose eyes of intelligence are covered by the cataract of perversion, who have no opportunity to see the profound suchness, say:
Chinese
有人说，您的这部著作中，没有提到“如是我闻，一时……”因此存在开端颠倒的过失。答复有两种：以相同的方式进行反驳，如果是这样，那么《胜乐根本续》中说：“此后宣说秘密。”以及《名号赞》中说：“此后吉祥金刚持。”这也成了开端颠倒，因此成了不是真正的佛语的过失。第二，非共同的真实回答是这样的：化身偶尔所说的佛语，以及共同的续部中，有“如是我闻”的说法，因为说法者和结集者不同，法也因为是各种乘，偶尔会间隔开来宣说，时间也是偶尔间隔开来宣说。然而，这里是非共同的圆满报身教法的场合，说法者是非共同的，是吉祥普贤王如来，十方四时的所有如来之身、语、意金刚之主，一切法的自性，本来就已现前成佛者，我们是想宣说这个。而不是像某个人的相续通过修道而现前成佛的说法者那样。非共同的处所是密严法界，自显光明，除了十方之外，没有边际和限度，不是佛以外的其他众生的行境，因此不是有限定的处所。非共同的眷属是，大智慧自显光明的化现，不是除了说法者以外的其他，因此不是聚集了相续不同的其他眷属。非共同的时间是，四时平等性，在无有迁变的自性中，身语意自然美妙庄严，不是过去、未来、现在，也不是刹那、瞬间、片刻、年月等等。续部的正文圆满，宣说一切轮涅本来现前菩提的体性中自然成就，而不是宣说将因果、好坏、取舍等各种区分的自性。因此，不应该从共同乘的角度来衡量，从而对非共同乘提出颠倒的过失，因为如此这般安立是不同的缘故。
English
Some say that in your work, there is no mention of "Thus I have heard, at one time..." Therefore, there is the fault of a reversed beginning. There are two responses: To refute in a similar manner, if that is the case, then in the Hevajra Root Tantra it says, "Then the secret will be explained." And in the Name Praise it says, "Then the glorious Vajradhara." This also becomes a reversed beginning, and therefore it becomes the fault of not being the true words of the Buddha. Second, the actual uncommon answer is this: The teachings spoken occasionally by an emanation body, and in the common tantras, there is the saying "Thus I have heard," because the speaker and the compiler are different, and the Dharma is also taught with various vehicles, sometimes with intervals, and time is also taught with occasional intervals. However, here, in the context of the uncommon Sambhogakaya teachings, the speaker is uncommon, being the glorious Samantabhadra, the lord of the body, speech, and mind vajra of all the Tathagatas of the ten directions and four times, the very nature of all dharmas, who is primordially enlightened. We intend to proclaim this, and not like a speaker who attains enlightenment through cultivating the path in a single individual's continuum. The uncommon place is Akanishta Dharmadhatu, the self-appearing luminosity, without limit or measure except for the ten directions, not the domain of beings other than the Buddha, therefore not a limited place. The uncommon retinue is the manifestation of great wisdom's self-appearing luminosity, not other than the speaker, therefore not a gathering of other retinues with different continuums. The uncommon time is the equality of the four times, abiding in the unchanging nature, the body, speech, and mind naturally beautiful and adorned, not past, future, present, or moment, instant, fraction, year, month, and so on. The text of the tantra is complete, proclaiming that all samsara and nirvana are naturally accomplished in the essence of primordial enlightenment, and not proclaiming the nature of distinguishing various things such as cause and effect, good and bad, acceptance and rejection. Therefore, one should not measure from the perspective of the common vehicle and thereby assert inverted faults in the uncommon vehicle, because the establishment in this way is different.
Chinese
如是，《现观庄严论》的解释中也说：“此乃是另一种安立，因此，切勿以其他宗派的观点来驳斥。”这与上述说法相符。如此，要如实通达法是否正确，则需要遍知一切的无碍见、大圣者们，以及通达一切明处。你如同牧童般的知识，仅凭少许见解，不应以是与非来区分如虚空般的法类。佛法不可思议，浩瀚无边，超越了能见此岸者的境界。有时甚至可以依赖魔的教法，如《扎玛托噶》中所述，恶魔坐在珍宝座上说法，这也被置于佛经之中。对如此甚深的秘密加以诽谤，其异熟果报是无法估量的。经中说：积累了对法贫乏的业，其异熟果报是无法估量、不可思议的。生于无间大地狱，在那里又经历火劫时，会前往其他世界的各个大地狱，并在那里……如是直至十方恒河沙数劫。续部《宝性论》中也说：何人屡屡依止恶友，对佛生起恶念，杀害父母阿罗汉，造作非为之事，破坏僧团。若能如实思维法性，则能迅速从中解脱。心中憎恨佛法者，又怎能有解脱？总而言之，应坚信自己的教法，切勿诽谤其他教法。第二，广说论基，分为二：略述本师之体性圆满受用身，以及广说圆满受用身的分类。第一，法身远离戏论边，证得如虚空般的真如之际，其他四身也恒时任运成就，且与虚空自性法身相随顺，故称为如来。
English
Thus, it is also said in the commentary on the Ornament for Clear Realization: "This is another establishment, therefore, one should never refute it based on the tenets of other vehicles." This is in accordance with the above statement. In this way, to truly understand whether a dharma is correct or not, one needs the unobstructed vision of the all-knowing, the great noble ones, and the complete understanding of all fields of knowledge. You, with your knowledge like that of a cowherd, should not, with only a little understanding, distinguish between right and wrong in the categories of dharma that are like the sky. The Buddha's teachings are inconceivable, boundless, and beyond the realm of those who see this shore. At times, it is even appropriate to rely on the teachings of demons, as it is said in the Zamatoga arrangement, where the evil demon sits on a jeweled throne and teaches the Dharma, which is placed in the Sutras of the Buddha. To slander such a profound secret is to have immeasurable consequences. The Sutra says: The ripening of the karma accumulated by being impoverished in Dharma is immeasurable and inconceivable. Having been born in the great hell of Avici, and when the eon of fire gathering occurs there, one will go to the great hells of other world realms, and there also... Thus, it is said up to the eons of the Ganges sands of the ten directions. The Uttaratantra also says: Whoever repeatedly relies on evil friends, generates evil thoughts towards the Buddha, kills parents who are Arhats, does what should not be done, and destroys the Sangha. If one truly contemplates the nature of reality, one will quickly be liberated from it. But how can there be liberation for one whose mind hates the Dharma? In short, one should have faith in one's own Dharma and never slander other Dharmas. Second, the extensive explanation of the basis of discussion is twofold: a brief explanation of the nature of the teacher as the Sambhogakaya, and an extensive explanation of the divisions of the Sambhogakaya. First: When the Dharmakaya, free from the extremes of elaboration, has mastered the Suchness that is like space, the other four bodies are also always spontaneously accomplished, and because they follow the nature of the Dharmakaya, which is like space, they are called Tathagata.
Chinese
《积聚胜妙秘密不可思议经》中说： 虚空有多么广大，佛身也同样广大。佛身有多么广大，佛光也同样广大。佛光有多么广大，佛语也同样广大。佛语有多么广大，佛意也同样广大。 如是等等。 此外，还讲述了如何追随往昔诸佛的足迹，以及如何以方便之法观察欲妙的显现而逝去，以及如何与四生众生的心意相符，如从胎中出生般逝去等等。 这仅仅是为了配合化身次第道，与此处无关。 身语意庄严之轮，一切功德无余圆满的自性，是从无明睡梦中醒来，对一切事物智慧圆满增长的导师。 如《皈依七十颂》所说： 为从无明睡中醒，亦为于知境智增长， 佛如莲花瓣般开。 又如《支分》所说： 无明即是智慧明， 烦恼菩提痛苦胜。 如是之自性，是已摧伏四魔，具足六大功德，不住涅槃者。 摧伏四魔之理是，五烦恼之自性，本来自成五智，无取舍故，摧伏烦恼魔。 无烦恼故，不因此而生于轮回，未生者则无死亡，故摧伏死主魔。 无死亡则不结生，故摧伏蕴魔。 对此无有障碍之法能立足，故摧伏天子魔。 不住涅槃，不住于有寂二边，故为利乐有情任运成就，是自生普贤王如来之果位。 “已逝”之语为藏人所加，汉文无有，此不应理。 以“bhaga”之语成立轮涅二者，并显示不住于彼等之边。 不观待处所及眷属等其他，而是智慧自显现，于等持之幻化游戏中任运成就，故称大受用。
English
In the Sutra of Inconceivable Secrets of the Heap of Jewels, it says: As vast as the sky extends, so too does the body extend. As vast as the body extends, so too does the light extend. As vast as the light extends, so too does the speech extend. As vast as the speech extends, so too does the mind extend. Thus and so forth. Furthermore, it explains how to follow in the footsteps of the Buddhas of the past, and how to depart by examining the appearance of desirable qualities with skillful means, and how to depart in accordance with the minds of sentient beings of the four births, like being born from a womb, and so on. This is merely to align with the stages of the path of the Emanation Body, and is not relevant here. The wheel of adornments of body, speech, and mind, the nature of completely and perfectly possessing all qualities without exception, is the teacher who awakens from the sleep of ignorance and whose wisdom fully blossoms in all activities. As the Seventy Verses on Refuge say: In order to awaken from the sleep of ignorance, and also in order for wisdom to increase in knowable objects, the Buddha blossoms like the petals of a lotus. And as the Limb says: Ignorance itself is clear wisdom, afflictions are enlightenment, suffering is supreme. Such a nature is one who has subdued the four maras from the beginning, possesses the six great qualities, and is the non-abiding nirvana. The way to subdue the four maras is that the nature of the five afflictions is inherently established as the five wisdoms, and because there is no acceptance or rejection, the Mara of Afflictions is subdued. Because there are no afflictions, one is not born into samsara because of them, and for one who is not born, there is no death, so the Mara of the Lord of Death is subdued. If there is no death, then the aggregates do not connect to a new existence, so the Mara of the Aggregates is subdued. Because obstructing dharmas cannot stand against it, the Mara of the Son of the Gods is subdued. Non-abiding nirvana is the state of not abiding in the extremes of samsara and nirvana, so the benefit of beings is spontaneously accomplished, and it is the rank of the self-arisen Samantabhadra. The word "passed away" is added by the Tibetans and is not in Chinese, which is unreasonable. By establishing the word "bhaga", the two, samsara and nirvana, are transformed, and it is shown that one does not abide in their extremes. Without relying on places and retinues and other things, but as the self-appearance of wisdom, spontaneously accomplished in the illusory play of samadhi, it is called great enjoyment.