Chinese
成为具备某种特征的状态。答复中说：自身即是胜者的伟大手印，通过禅修而显现的本尊，具有名称和相好以及现量智慧，被称为大手印持明。如此说。那么，是否会变成真正的佛陀呢？因为尚未完全脱离一切障碍，所以需要修持。如同《现观庄严论》中所说：获得佛陀之体，虽然说在第一地获得了佛陀，但如同所说需要清净剩余地的垢染一样，这里也应当了解。金刚经中说：菩提手印的特征身，凭借名称和相好等等，即使特征显现，也并非见到寂静本身。如此说。第四是：断证圆满的佛陀。金刚经中说：从先前的种姓中力量圆满，如所说般清净垢染，佛陀地的三种智慧，是任运成就的持明。如此说。第二，对自性差别进行解说，共有四种：幻化之生、无漏之摄集方式、度母圆满的方式、究竟之获得方式。第一是：那些持明为了利益有情，化现为人类之主转轮王，以及天神之主梵天和帝释天等，以及大梵天的化身，以随应所化而利益他们。有些人认为，以异熟化现为人，以寿命自在化现为天神，以大手印化现为梵天，以任运成就化现为一切的游舞，这并没有矛盾。第二是：异熟是资粮道和加行道的究竟地，寿命自在是见道及以上有学道的地，大手印是圣者的智慧，是见道和修道的特殊证悟之地，任运成就是佛地所摄。虽然所有这些都摄于一个方面，即特殊的十三地，但在那里必定会显现，例如，被铁钩钩住的鱼，即使在水中，也会被拉到旱地上。其中，从圣者智慧的角度来说，称为大手印，从无生无死的角度来说，称为寿命自在。此外，还有入地、住地、熟地三种说法。有些人认为寿命自在是第一地，大手印是第八地，任运成就是第十地，这是一种幻化的密意。
English
Becoming a state of possessing certain characteristics. In response, it is said: One's own body is the great seal of the Victorious One; the deity manifested through meditation; possessing names, signs, and direct knowledge; known as the Mahamudra Vidyadhara. Thus it is said. Then, one might wonder, will one actually become a Buddha? Since all obscurations have not yet been completely removed, it is necessary to practice. As it is said in the Ornament for Clear Realization: 'Having attained Buddhahood,' although it is said that Buddhahood is attained on the first ground, just as it is said that the stains of the remaining grounds need to be purified, so too should it be understood here. The Vajra says: 'The body with the characteristics of the Bodhi seal, by means of names and signs, etc., even if the characteristics appear, the peaceful itself is not seen.' Thus it is said. The fourth is: the Buddha who has perfected abandonment and realization. The Vajra says: 'From the previous lineage, power is perfected, purify the stains as explained, the three wisdoms of the Buddha ground, is the spontaneously accomplished Vidyadhara.' Thus it is said. Second, there are four ways to explain the specific nature: the birth of transformation, the way of gathering without outflows, the way of perfecting the Paramitas, and the way of ultimate attainment. The first is: those Vidyadharas, for the benefit of beings, emanate as the chief of humans, the Chakravartin king, and the chief of gods, Brahma and Indra, etc., and as the birth of the Great Brahma, they benefit them according to what is appropriate. Some say that they emanate as humans through maturation, as gods through life empowerment, as Brahma through Mahamudra, and as the play of all through spontaneous accomplishment, and there is no contradiction. The second is: maturation is the ultimate ground of the accumulation and application paths, life empowerment is the ground of learning up to the path of seeing, Mahamudra is the wisdom of the noble ones, a special realization ground of the paths of seeing and meditation, and spontaneous accomplishment is included in the Buddha ground. Although all of these are included in one aspect, the special thirteenth ground, it will definitely manifest there, for example, like a fish caught by a hook, even if it is in the water, it will be pulled onto dry land. Among them, from the perspective of the wisdom of the noble ones, it is called Mahamudra, and from the perspective of no birth and no death, it is called life empowerment. Furthermore, there are also three ways of saying it: entering the ground, abiding on the ground, and ripening on the ground. Some say that life empowerment is the first ground, Mahamudra is the eighth, and spontaneous accomplishment is the tenth, which is a secret intention of illusion.
Chinese
考虑到这一点，如果说十六岁之前，五身自然圆满。这与“不舍身而成佛”的说法相矛盾，也与将自然成就解释为成佛相矛盾。而且，似乎没有区分寿命自在和手印的特征。第三，渐进的方式表明，通过渐次修习十度，可以提升到十地。而顿悟的方式则能迅速圆满。这是因为对一切法都没有执着，所以布施度及其果报无需寻求，自然圆满。同样，以平等性智慧不染着，没有取舍，是为持戒。没有混乱，智慧的特征完全圆满，是为忍辱。没有退转，行为成为集合，是为精进。根识虽然趋向对境，但不从平等性中动摇，安住于一切法的自性中，是为禅定。不颠倒地证悟自性，超越对事物和相的执着，是为智慧。自身也转为利他，是为方便。净土和行境完全清净，是为愿。不被相违品所胜伏，是为力。如实证悟意义，是为智慧。由于十度自然圆满，因此无需在漫长的时间里修习十地，而是能迅速圆满。地的定义和功德，在《经庄严论》中说：也接近菩提，见到众生义成就，生起极大欢喜，因此称为极喜地。为了远离邪行勤奋的垢染，称为离垢地。因为能做大法光明，所以称为发光地。像这样，菩提的相违品，二者被焚烧，所以称为发光地。使一切众生完全成熟，并且守护自己的心，有智慧者难以调伏，因此称为难调伏地。依靠智慧波罗蜜多，轮回和寂灭，二者在此显现，所以称为显现地。因为与唯一道相连，所以称为远行地。因为不被二取所动摇。
English
Considering this, the statement that the five bodies are spontaneously perfected before the age of sixteen, contradicts the statement that one attains Buddhahood without abandoning the body, and also contradicts the explanation of spontaneous accomplishment as Buddhahood. Moreover, it appears that the characteristics of empowerment and mudra are not distinguished. Thirdly, the gradual way shows that by gradually practicing the ten perfections, one can ascend to the ten bhumis. The sudden way, however, leads to rapid perfection. This is because there is no clinging to any dharma, so the perfection of generosity and its fruits are shown to be spontaneously perfected without being sought. Similarly, non-attachment with the wisdom of equality, and the absence of acceptance and rejection, is morality. The absence of confusion and the complete perfection of the characteristic of wisdom is patience. The absence of decline and the transformation of actions into a collection is diligence. Although the senses engage with objects, they do not waver from equality and abide in the nature of all dharmas, which is meditation. Realizing the nature without reversing it, and transcending attachment to things and signs, is wisdom. Oneself also transforming for the benefit of others is skillful means. The field and the realm of experience becoming completely pure is aspiration. Not being overcome by opposing forces is strength. Realizing the meaning as it is, is wisdom. Because the ten perfections are spontaneously perfected, the ten bhumis do not need to be practiced for a long time, but can be quickly perfected. The definitions and qualities of the bhumis are also stated in the Ornament of the Sutras: 'Also close to enlightenment, and seeing the accomplishment of beings' benefit, great joy arises, therefore it is called the Extremely Joyful. Because of being free from the stain of immoral conduct and effort, it is called the Immaculate Bhumi. Because it makes the great light of Dharma, it is called the Illuminating. Like this, the opposing factors of enlightenment, the two are burned, so it is called the Radiating. Completely maturing all beings, and protecting one's own mind, it is difficult for the wise to subdue, therefore it is called the Difficult to Subdue. Relying on the perfection of wisdom, samsara and nirvana, the two become manifest here, so it is called the Manifest Bhumi. Because it is connected with the one path, it is called the Far-Reaching Bhumi. Because it is not moved by dualistic perceptions.'
English
Ra. It is desired in the immovable state. Each is perfectly wise and virtuous, that state is good wisdom. Like clouds, the two, in order to pervade the Dharma of the sky, are therefore Dharma clouds. Thus it is. The qualities are that in the first ground, as if there were no before or after in an instant, twelve hundredfold, such as seeing the faces of a hundred Buddhas, are manifested. From the Avatamsaka Sutra: "One sees a hundred samadhis and a hundred Buddhas, travels a hundred fields, illuminates and travels everywhere. One tames a hundred sentient beings and places them in the gate of Dharma, enters a hundred kalpas, and manifests a hundred bodies. The sons of the Victorious Ones also skillfully speak of the number of hundreds, and above that, excellent aspirations are complete, and power is also immeasurable." Thus it is. Similarly, in the second ground, twelve thousandfold are manifested, in the third ground, twelve hundred thousandfold are manifested, in the fourth ground, twelve hundred millionfold are manifested, in the fifth ground, twelve millionfold are manifested, in the sixth ground, twelve myriad crorefold are manifested, in the seventh ground, twelve myriad crore hundred thousandfold are manifested, in the eighth ground, it is equal to the number of dust particles of one great thousand world ten thousandfold, in the ninth ground, it is equal to ten thousandfold dust particles, in the tenth ground, it is equal to an inexpressible number of seeing the faces of Buddhas, hearing the Dharma, shaking the fields, illuminating with light, going to those fields, maturing sentient beings, opening the gate of Dharma, abiding in samadhi, showing many kalpas in one instant, showing many kalpas in one instant, the past and future are seen thereby, one's own body transforms into many Buddha bodies, and it is shown that each is surrounded by many retinues, all of these arise without before or after in an instant. Fourth, the way to attain the ultimate ground is: Thus, after completing the ten grounds, radiating many rays of light, accomplishing the meaning of sentient beings, the eleventh is the Ground of Universal Light, with the light of wisdom and great compassion without attachment, the twelfth is the Ground of Immaculate Lotus, perfecting the ultimate freedom of all dharmas, the thirteenth ground is Vajradhara, or the Great Assembly of the Wheel of Letters, or Great Special, or called the Ground of Vidyadharas, is the perfection of spontaneous accomplishment. Moreover, the thirteenth ground itself is the Dharma.
Chinese
从远离戏论的角度来说，有很大的差别。从那个状态中产生报身的计划，所以是“大字”。那本身是一切的根本，所以是“金刚持”。是究竟智慧的本体，所以被称为“持明者”，从功德的角度来说是这样说的。这些地就像梯子的横木一样，没有高低之分。就一个佛的本体来说，从法、报、化三身的角度来说是这样说的。因为功德的差别，所以也说了比那个更多。因为无量的安乐，所以第十四是“大乐”。第十五是“三摩地”。第十六被称为“智慧上师”。从意义的本体上来说，没有成立和破除，所以也说是一个地。普贤没有分别，在大圆满中是一体的。在《一切造者》中说：“一是普贤菩提心的地。”总义已经说完了。第二，正文的意义有三：持明成就的因，由此成就的暂时的果，那究竟的究竟的果。第一有二，从因的实体来说，就是以四种通达的方式，了知一切法本来成佛的，具有这种特征的殊胜见解，融入自相续的陀罗尼，是成熟为四种持明果的因。了知之后进入修持的特征，就是融入生圆双运的陀罗尼，是成熟为四种持明果的缘。因为了知特征之后进行修持，所以获得法的果。像那样的因缘，通过串习和融合，变得具有特殊的能力，那就是：因就像是茁壮的种子，缘就像是被水和肥料滋养，果就像是从幼苗到收获一样，从异熟到任运成就的持明之间产生。第二，由此成就的方式是，像那样的持明者们，也是产生诸佛的田，在十方佛的刹土中被称为获得授记，就像在某个世界中，某某持明者住着，在某个时间做着佛的事业一样。第二，由此成就的暂时的果有二，众生凡