Chinese
哦！化身等圆满，与他者共通，故非大受用，而作差别。自显圆满受用身佛之意，即示现周遍一切，与一切之自性无有差别。东方现喜等十方，及过去未来现在未定之时，即于四时之界中安住之不动佛，及燃灯佛等一切如来之身金刚、语金刚、意金刚之大本体，法身圆满无余一切，报身圆满无遗一切，化身圆满无余一切，与意无有差别，亦非个别，于本体无有差别，于法性无有分别之自性，本来自成，无有聚散之故。此论中，有者说为法性周遍一切，并与轮涅二者相合而作分别，未见与时机相关联。于此，恶见之山高耸，为颠倒之稠密森林所围绕者云：说为四时，于其他一切处未说三时，故为时之颠倒。若如是，则于某些律藏中所说圆满、三满、二满、争斗之四时，及于俱舍论中所说成住坏空四者，及于宝积经中所说过去与未来与现在发生与不可思议之时四者，亦成颠倒耶？若许，则彼等法亦将成颠倒。其中，未定之时，某些认为众生之界听闻佛法并修持后成佛，若不修持则安住于轮回。于未来时将成熟。若说法而得解脱，则佛之大悲刹那亦不忘失，故决定以何种调伏之形相示现。事百颂云：海中水族所居之浪，超越时节或有可能，然佛陀超越时节不拥有，于所调伏之诸子。如是。彼亦无有佛陀所不能调伏之有情，般若中品
English
O! The perfections of the emanation body and so on are distinct from being common with others, hence not a great enjoyment. The self-appearing complete enjoyment, the intention of the Buddha of the body, is shown to pervade all and is non-different from the nature of all. The ten directions, such as the east, Abhirati, and the past, future, present, and indefinite times, that is, the unmoving Buddha residing in the realm of the four times, and the body vajra, speech vajra, and mind vajra of all the Tathagatas such as Dipamkara, the great essence of the Dharmakaya, the complete and complete Dharmakaya, all the complete Sambhogakaya, all the complete Nirmanakaya, all without exception, and the intention are not different and not separate. Because it is the nature of non-difference in essence and non-separation in Dharmata, it is inherently self-established and without gathering and separation. In this treatise, some explain that Dharmata pervades all, and combine it with samsara and nirvana to distinguish them separately, which is not seen to be related to the occasion. Here, those who are surrounded by the towering mountain of evil views and the dense forest of perversion say: Because it is said to be four times, and in all other places only three times are mentioned, it is said to be the inversion of time. If so, then the four times of perfection, three perfections, two perfections, and strife mentioned in some Vinaya Pitaka, and the four mentioned in the Abhidharmakosa, formation, abiding, destruction, and emptiness, and the past, future, present, and inconceivable times mentioned in the Ratnakuta Sutra, are also inverted? If you admit it, then those dharmas will also be inverted. Among them, the indefinite time is considered by some to be the realm of sentient beings who hear the Dharma and practice it and become Buddhas, and if they do not practice it, they remain in samsara. It will mature in the future. If liberation is attained by teaching the Dharma, then the compassion of the Buddha will not be forgotten even for a moment, so it is certain that he will show himself in whatever form of taming. Karma Shataka says: The waves of the sea where aquatic creatures live may pass the season, but the Buddha does not have the season to pass for the sons to be tamed. Like that. There are no sentient beings that the Buddha cannot tame, the middle volume of the Prajnaparamita
Chinese
从。善男子，众生界中，如来所不能调伏的众生，一个也没有。如是。如果为了消除未生怨的后悔而赞叹文殊，以及调伏净饭王时放光等等，是由声闻缘觉和菩萨来调伏的，如来说不能调伏，如果这样说，那是不对的。那些正是如来以慈悲心策动而行事，有的直接，有的间接，有的以种种化现而行事。对于获得地的菩萨们，善逝以大光明灌顶等等来行事，那还用说其他的呢？如《大悲白莲经》中所说：舍利子，在此，无论是异生、声闻、缘觉，还是获得自在的菩萨们，凡是稍微调伏、善说和思考的，也都是如来的加持，是慈悲的力量啊。如是说。又有些人认为坏劫、成劫、空劫、住劫四者是四个时期，这是不合道理的。因为密严刹土的语、意、身不灭，庄严轮无有间断的自性，不是积聚的，并且生住灭的法，没有遍及不生不灭的时间。这里我自己的观点是，过去、未来、现在三者是积聚的时间，是世俗谛。法性不变是不确定的，是不可思议的胜义谛的时间。对此如果分类有三种：基础不确定的时间是心性本来清净和一切法的法性，即如如。如《宝积经》中所说：光护，心和法的如如，从任何地方也没有来，到任何地方也没有去，哪里也不住，所以是不确定的，是不可思议的时间。如是。道不确定的时间是三时所摄的一切法，证悟无生，瑜伽士入定时的殊胜智慧。如《名称赞》中所说：三时无时证悟者。如是。果不确定的时间是在密严刹土中，由于没有变异，所以是常恒安住于相续的轮转中。如《遍照现证菩提经》中所说：大智慧的光明
English
From. O son of good family, in the realm of sentient beings, there is not a single sentient being that the Tathagata cannot subdue. Thus it is. If it is said that praising Manjushri to dispel Ajatashatru's remorse, and emitting light when subduing King Suddhodana, etc., are done by Shravakas, Pratyekabuddhas, and Bodhisattvas, and that the Tathagata does not subdue them, then that is not correct. Those very actions are performed by the Tathagata, motivated by compassion, some directly, some indirectly, and some through various manifestations. For the Bodhisattvas who have attained the ground, the Sugata acts through great light empowerments, etc., what need is there to mention others? As it is said in the White Lotus of Compassion Sutra: Shariputra, here, whether it is ordinary beings, Shravakas, Pratyekabuddhas, or Bodhisattvas who have attained power, whatever they slightly subdue, speak well, or think, is also the blessing of the Tathagata, the power of compassion. Thus it is said. Furthermore, some people consider the four periods of destruction, formation, emptiness, and abiding as four times, which does not seem reasonable. Because the body, speech, and mind of Akanishta are inexhaustible, the wheel of adornment is of uninterrupted nature, not accumulated, and the phenomena of arising, abiding, and ceasing do not pervade the time of non-arising and non-ceasing. Here, my own view is that the past, future, and present are accumulated times, which are the conventional truth. The unchanging nature of phenomena is uncertain, which is the inconceivable ultimate truth time. If we divide it, there are three types: The basis of uncertain time is the nature of mind being primordially pure and the nature of all phenomena, which is suchness. As it is said in the Heap of Jewels Sutra: Light Protector, the suchness of mind and phenomena does not come from anywhere, does not go anywhere, and does not abide anywhere, so it is uncertain, it is the inconceivable time. Thus it is. The path of uncertain time is all phenomena included in the three times, realizing no arising, the supreme wisdom of the yogi during meditative equipoise. As it is said in the Praise of Names: One who realizes the three times and no time. Thus it is. The fruit of uncertain time is that in the pure land of Dense Array, because there is no change, it is constant and abides in the continuous cycle. As it is said in the Manifest Enlightenment of Vairochana Sutra: The great light of wisdom
Chinese
是自明而不动摇之时。因此，一切法都汇集为四时之体性。第二，详细阐述圆满受用身的分类，分为三：处所、导师、眷属圆满的详细阐述。第一，分为二：总义和正文。第一，分为四：词义、定义、分类、遣除诤论。第一是，阿迦尼师吒（梵文：Akaniṣṭha）的词义是不低于或不是下方的，是成为上方的意思。第二是，成为处所的，在其之上没有其他圣法的处所，是仅为色究竟天的定义。法身的色究竟天的定义是，作为最终行境的处所，是色身二者的显现之基础。报身的是，成为具足五种决定的显现之处所，是化身的显现之基础。化身的是，成为五净居天之上的，是世间显现的一切处所之顶。此外，世间界与刹土的差别是，有化身调伏之刹土，以及报身和法身之刹土的差别。第三，分类分为三：法身、报身、化身的色究竟天。第一是，在任何边、中、方分都不可安立，且远离一切戏论之体性，是佛陀最终的殊胜行境，称为真实义之色究竟天。如是也于《普作续》中说：导师法身之处是这样的，色究竟天是法界之宫殿，真实义之色究竟天在那里宣说。报身的色究竟天是，从法身界中自生为大智慧之显现，显现为光明的宫殿和主眷，五智慧之族自成，且一切时分皆无变异。于《幻化金刚》中说：舍弃清净之族，于大色究竟天之胜处，族主手印自成身，远离一与多，是诸佛之总体，从本即是大乘之宝藏，断除一切障碍，于所化众生，一刹那间显现。所谓舍弃清净之族，即是从那。
English
It is the time of self-illumination and non-wavering. Therefore, all dharmas are gathered into the essence of the four times. Second, the classification of the Sambhogakaya is explained in detail, divided into three: place, teacher, and the detailed explanation of the perfect retinue. First, divided into two: general meaning and main text. First, divided into four: etymology, definition, classification, and refuting disputes. The first is: The meaning of Akaniṣṭha is not lower than or not below, it means becoming above. The second is: Whatever becomes a place, there is no other place of noble dharma above it, it is the definition of just Akaniṣṭha. The definition of Dharmakaya Akaniṣṭha is that it is the ultimate destination, which is the basis for the manifestation of the two Rupakayas. The Sambhogakaya is that it becomes the place of manifestation with five certainties, which is the basis for the manifestation of the Nirmanakaya. The Nirmanakaya is that it becomes above the five pure abodes, which is the supreme of all places that appear in the world. Moreover, the difference between the world realm and the pure land is that there is the pure land of Nirmanakaya's taming, and the difference between the pure land of Sambhogakaya and Dharmakaya. Third, the classification is divided into three: Dharmakaya, Sambhogakaya, and Nirmanakaya Akaniṣṭha. The first is: It cannot be established in any edge, center, direction, or part, and its essence is free from all elaborations, it is the ultimate and supreme destination of the Buddha, called the Akaniṣṭha of true meaning. As it is also said in the Kunje Gyalpo Tantra: The place of the teacher Dharmakaya is like this, Akaniṣṭha is the palace of the Dharmadhatu, the Akaniṣṭha of true meaning is taught there. The Sambhogakaya Akaniṣṭha is that it arises naturally as the manifestation of great wisdom from the Dharmadhatu, appearing as a luminous palace and the main retinue, spontaneously accomplished in the five wisdom families, and unchanging at all times. In the Mayajala Vajra it is said: Abandoning the pure families, in the supreme place of great Akaniṣṭha, the family lord Mudra spontaneously accomplished body, abandoning one and many, is the general form of all Buddhas, from the beginning it is the treasury of the Great Vehicle, eliminating all obscurations, to the beings to be tamed, manifests in an instant. The so-called abandoning the pure abodes means from that.
Chinese
是超越了世间显现的，但不能确定它就在那之外，因为那是佛陀所居之处的自显现。如《善妙行》中所说：“一微尘上具微尘数诸佛。”因此，不要认为它不在微尘之中，在那里，庄严稠密的刹土显现也不会受到阻碍。因此，不必在心识所局限的方向上寻找处所，而是要了知，从法界完全清净的力量中，功德的差别显现之处，即是胜者的坛城。这样的处所被称为大密严刹土，因为那是佛陀自身的游舞，而不是其他人的受用。在那里，毗卢遮那佛是如来部，不动金刚是金刚部，宝生佛是珍宝部，无量光佛是莲花部，不空成就佛是事业部，各自的坛城群体在虚空界无边无际地自显现，自然成就。如此显现的色身和智慧的显现也不是单一的，而是显现为多种多样；也不是多重的，因为报身本身就是唯一的自显现。如此显现的刹土、色身和智慧，是所有佛陀的自显现，是报身的总相，不是所有人的行境，而是佛陀报身共同的显现。在那里，显现的主尊眷属是大乘佛法不共的宝藏，因为那是佛陀报身的自性。如此显现，在断除一切障碍之时，当下就会显现为法身，与之前之后没有分别。对于所化众生来说，这不是通过显现和意识而获得果位的行境，因为“断除一切障碍”这一条件尚未圆满。关于此处的功德显现方式，如《幻化网海》中所说：“世间处所密严刹，二倍之上为增广，本体超越三边际，五种功德之自性，未舍庄严圆满宫，四方顶端旋绕住。”因此，因为是报身自显现的清净刹土，所以是清净的。
English
It is beyond the appearance of the world, but it is not certain that it is beyond that, because it is the self-appearance of where the Buddha resides. As it is said in the 'Excellent Conduct,' "On one atom are Buddhas as many as atoms." Therefore, do not think that it does not reside within the atom, and there, the appearance of a lush and dense field is not obstructed. Therefore, one does not need to search for a place that is limited by the mind's direction, but rather to know that from the power of the completely pure realm of Dharma, wherever the distinction of qualities appears, that itself is the mandala of the Victorious Ones. Such a place is called the Great Akanishta, because it is the play of the Buddha himself and not the enjoyment of others. There, Vairochana is the Tathagata family, Akshobhya is the Vajra family, Ratnasambhava is the Ratna family, Amitabha is the Padma family, and Amoghasiddhi is the Karma family, each with their mandala assemblies spontaneously appearing limitlessly in the expanse of space. The appearance of form and wisdom that appears in this way is not singular, but appears in various ways; nor is it multiple, because the Sambhogakaya itself is the self-appearance of the one. Such a field, form, and wisdom that appear are the self-appearance of all Buddhas, the general form of the Sambhogakaya, not the object of all, but the common appearance of the Sambhogakayas of the Buddhas. There, the appearing main retinue are the uncommon treasures of the Mahayana Dharma, because it is the nature of the Sambhogakaya of the Buddha. Such an appearance, when all obscurations are abandoned, appears in that very instant as the Dharmakaya, without distinguishing before and after. It is not the object of attainment for those to be trained through appearance and consciousness, because the condition of "abandoning all obscurations" is not complete. Regarding the way the qualities of that place appear, as it is said in the 'Ocean of Illusions,' "The Akanishta of the world's abode, doubled in extent, its essence transcends the three limits, the nature of five qualities, the palace adorned without abandonment, square with a swirling top." Therefore, because it is the pure realm of the Sambhogakaya's self-appearance, it is pure.