English
Indeed it is. By practicing the path of secret and non-imaginary emanation bodies, it is included within that. Fourth, refuting arguments: If in the realm of self-appearing Sambhogakaya, the place where illusion is spoken, there are no disciples with self-established minds, then there is no need to teach the Dharma, and the mandala of meaning realization is also shown to the disciples. There is no need to show it to one's own mind-emanation, because the emanation has no realization. Therefore, some say, "There are both self-established retinues and emanations." It seems that you have not understood the intention, because there are disciples of the emanation, so there is a need to teach the Dharma, because for future generations, there is a need for the Lord of Secrets to teach. The signs of meaning are not specifically shown to the disciples, but the qualities of perfect enjoyment spontaneously arise in self-appearance, like reflections appearing on the surface of a mirror. Although the emanation has no conceptualization, it has wisdom, so it listens to and holds its Dharma. If the emanation did not have the wisdom of awareness, then Shakyamuni Buddha and the Lord of Secrets, etc., would not have the wisdom of knowing things as they are and as many as they are, which would be a fault. Scripture also contradicts this: Likewise, from the distinction of mind, self-appearing victorious mind, etc. And, the Tathagata speaks to himself for his own sake. And, likewise, the sphere of suchness itself, the self-mastering wisdom mandala, in the state of compassion, self-appearance itself, meditative image, illusion, pure clarity is. And so on, it is contradicted by these. Some people think that the bodhisattvas spoken of here are the bodhisattvas of the ten bhumis, which is because their minds are not turned towards the spontaneously accomplished mandala of self-nature. Although they appear as the main and surrounding figures, their essence is without good or bad, like a painting on a wall, or like arranging the main deity and surrounding deities from a single golden vase, it is taught within the state of a single play of wisdom. Some people think that the disciples who listen to the Dharma on the throne accomplished by aspiration are self-established beings, which is strange, because they have not understood that very nature that appears as a sign of self-appearing wisdom. In short, the argument to establish that the disciples are self-established beings in the self-appearing Sambhogakaya realm is like a monkey's performance, a place of laughter. In short,
Chinese
佛的三身和种种化现以及佛土也是不可思议且无量的。如《华严经》所说：“一毛端处有，国土不可数，种种相不同，不杂乱如本。”因此，虚空所遍之处，法身和报身也遍布；众生所遍之处，化身和事业也遍布，因此，如来佛的佛土没有方向和界限。应当了知，即使在这个佛土之中，也有其他不可思议、无法言说的佛土。不净的显现也只是自己的显现，应当观为清净的佛土。虽然日月的光明并非不净，但就像盲人看不见一样，应当这样理解。这个安立是非常困难之处，已经被清楚地阐明了。第二，正文的内容有三：圆满受用身的佛土、宫殿、以及圆满庄严。第一，密严刹土是所有显现中最殊胜的，在其之上没有其他，是不动报身佛的住所，不是上下等十方，无法以边和中来界定，如虚空般不可思议，是自显现的无量。其下方的地基也没有大小的限制，具有蓝色、白色、黄色、红色和绿色的自性，如镜子等不间断的智慧之光，作为断除五毒的象征，五色光轮与四瓣莲花和中心不混杂地自明。第二，由于是由导师自身的自显现的五种智慧的光芒所成，因此如意任运成就，珍宝的光芒和光辉无边，如太阳的坛城般燃烧的体性、功德和大小等无法以思维衡量，是伟大的宫殿。具有无尽的佛身、佛语、佛意和不可思议的庄严轮，因此，这个宫殿的大小在十方都没有边际，是完全没有止境的，与虚空相等。具有佛陀不共的十八不共法以及尽智、降伏力等功德
English
The three bodies of the Buddha, the various manifestations, and the Buddha-fields are also inconceivable and immeasurable. As stated in the Avatamsaka Sutra: "Even on a single tip of a hair, there are countless lands. Various forms are different, yet they are not mixed up as they are originally." Therefore, wherever space pervades, the Dharmakaya and Sambhogakaya also pervade; wherever sentient beings pervade, the Nirmanakaya and activities also pervade. Thus, the Buddha-fields of the Sugatas have no direction or limitation. It should be understood that even within this Buddha-field, there are other inconceivable and inexpressible Buddha-fields. Impure appearances are merely one's own appearances, and one should view them as pure Buddha-fields. Although the light of the sun and moon is not impure, it is like the blind not seeing it, and one should understand it in this way. This establishment is a very difficult point, and it has been clearly explained. Secondly, the content of the main text has three parts: the Sambhogakaya Buddha-field, the palace, and the perfect adornment. First, Akanishta is the most supreme of all appearances, and there is nothing above it. It is the dwelling place of the unmoving Sambhogakaya Buddha, not the ten directions such as above and below, and cannot be defined by edge and center. It is inconceivable like space, and it is the immeasurable self-appearance. The foundation below also has no limit in size, possessing the nature of blue, white, yellow, red, and green. Like a mirror, the uninterrupted light of wisdom, as a symbol of cutting off the five poisons, the five-colored light wheel with four petals and the center are self-illuminating without being mixed. Secondly, since it is made of the light of the five wisdoms of the teacher's own self-appearance, it is spontaneously accomplished as desired. The light and splendor of jewels are boundless, and the nature, qualities, and size of the burning like a mandala of the sun cannot be measured by thought. It is a great palace. Possessing inexhaustible Buddha-body, Buddha-speech, Buddha-mind, and inconceivable wheels of adornment, therefore, the size of this palace has no limit in the ten directions, and it is completely without end, equal to space. It possesses the eighteen unshared qualities of the Buddha, as well as the qualities of exhaustive knowledge, subjugation, etc.
Chinese
因为无量增长的缘故，成为了四种形状。十八不共法是：身语意没有错乱，没有喧哗，没有失念，心不专注，没有种种的分别念，没有不审思的舍性这六种；欲、精进、念、定、慧、解脱没有退失这六种；身语意的事业以智慧为先导，并且跟随智慧的三种；对于过去、未来、现在所生起的事物，没有执着和障碍的智慧观照的三种，这十八种。如《经庄严论》所说：行为与证悟，以及智慧与事业，声闻缘觉的一切，上师您我顶礼。如是。十种穷尽是：穷尽地、水、火、风、青色、黄色、红色、白色、虚空、识，即是对于内在的界和处获得自在，能力达到究竟，具有不沉于水等等的十种功德。八胜处是：以内有色想，观外一切众生及非众生所有诸色，皆悉胜伏，有两种；内无色想，观外一切众生及非众生所有诸色，皆悉胜伏，有两种；内自作是可厌想，外观外色青色、黄色、赤色、白色，皆悉胜伏，放光，有八种。内有色、无色、作可厌想三种是解脱之门，空性等等三种。如明镜般的四种究竟是唯有佛才有的功德，其他没有，是殊胜的智慧，作为表征如是的象征，在四方以水晶、黄金、红莲宝石和酥油制成的宝物突起装饰四方。其中，如明镜般的智慧是，止息了动摇的能取所取的相状，并且是其他三种智慧的产生的基础。如彼中所说：明镜智慧不动摇，三种智慧依于彼，平等性与个
English
Because of the immeasurable increase, it became the four shapes. The eighteen unshared dharmas are: no confusion in body, speech, and mind, no clamor, no loss of mindfulness, no lack of concentration, no various discriminations, no unexamined equanimity, these six; no falling away from desire, diligence, mindfulness, concentration, wisdom, and liberation, these six; the activities of body, speech, and mind are led by wisdom and followed by wisdom, these three; for the past, future, and present arising things, the wisdom observation of no attachment and no obstruction, these three, these eighteen. As the Ornament of Sutras says: Conduct and realization, as well as wisdom and activity, of all the Shravakas and Pratyekabuddhas, to you, the Guru, I prostrate. Thus it is. The ten exhaustions are: exhaustion of earth, water, fire, wind, blue, yellow, red, white, space, consciousness, that is, having obtained freedom over the inner realms and sources, the ability reaches the ultimate, having the ten qualities of not sinking in water, etc. The eight victories are: internally having the perception of form, observing all forms of external beings and non-beings, all are completely subdued, there are two types; internally having no perception of form, observing all forms of external beings and non-beings, all are completely subdued, there are two types; internally making the perception of ugliness, externally observing external colors of blue, yellow, red, white, all are completely subdued, emitting light, there are eight types. Internally having form, no form, making the perception of ugliness, these three are the doors of liberation, emptiness, etc., these three. The four ultimates like a mirror are the qualities that only the Buddha has, others do not have, it is the supreme wisdom, as a symbol representing suchness, in the four directions, the four directions are adorned with precious protrusions made of crystal, gold, red lotus jewels, and ghee. Among them, the wisdom like a mirror is, it pacifies the characteristics of the moving grasper and grasped, and is the basis for the arising of the other three wisdoms. As it is said in that: Mirror wisdom does not waver, the three wisdoms rely on it, equality and individual
Chinese
唯有各别智慧，唯有成办事业。如是说。平等性是不安住于轮回与涅槃的边际，因此，不住寂灭是说为平等性大智慧。如是说。各别审察是了知一切所知事物而不杂乱，因此，各别审察的智慧，对于一切所知事物恒常不滞留，犹如三摩地和陀罗尼等的宝藏。如是说。成办事业智慧是如应所化众生的根器而行事业，因此，成办事业的智慧，于一切界中是种种的，以无数不可思议的化身，成办一切有情之义利。如是说。如是之智慧等，也以本体一之表征而示于坛城中，为表示从根本五智所出之五五智慧，故以四方角隅之声，亦将五智自性之五墙，由内而次第地表示为蓝色、绿色、红色、黄色、白色等混合色。彼无量宫之顶端，即圆形宝瓶，是表征法界性智，如前所说，十方四时一切诸佛之身语意功德事业，一切金刚坛城，与彼等自性非异，是本体一之大智慧，为恒常周遍于四时之表征。彼宫殿亦非唯一，而是表示为无量，即每一智慧亦有五五，成为二十五，又从彼等分出五组，是为具有不可思议智慧之表征。宫殿之颜色，亦与智慧珍宝之形状与颜色相符，从根本宫殿起，至四方中央等五之无数宫殿，一切颜色各自明亮，彼等之形状，亦为中央四方形，东方半月形等，颜色亦为白色黄色等，具有无量差别之类别，成为不可思议之庄严，超胜于声闻独觉与菩萨之显现功德，田与宫殿之形状与颜色等之量是不可测量的。第三、庄严圆满分二：装饰与。
English
Only individual wisdom, only accomplishing activities. Thus it is said. Equality is not abiding in the extremes of samsara and nirvana, therefore, abiding in non-abiding peace is considered great equality wisdom. Thus it is said. Individual discernment is knowing all knowable things without confusion, therefore, the wisdom of individual discernment constantly does not linger on all knowable things, like a treasure of samadhi and dharani, etc. Thus it is said. The wisdom of accomplishing activities is engaging in activities according to the capacity of those to be tamed, therefore, the wisdom of accomplishing activities is various in all realms, accomplishing the benefit of all sentient beings with immeasurable and inconceivable emanations. Thus it is said. Such wisdoms, etc., are also shown in the mandala as a symbol of one essence, and to represent the five-five wisdoms arising from the five root wisdoms, the five walls of the nature of the five wisdoms are also shown in mixed colors of blue, green, red, yellow, and white, in order from the inside, by the sound of the four corners. The top of that immeasurable mansion, the round vase, represents the wisdom of the Dharmadhatu, as mentioned before, the body, speech, mind, qualities, and activities of all Buddhas of the ten directions and four times, all Vajra Mandalas, are not different in nature from them, it is the great wisdom of one essence, a symbol of constantly pervading the four times. That palace is also not one, but is shown as immeasurable, that is, each wisdom also has five-five, becoming twenty-five, and from those also dividing into five groups, it is a symbol of possessing inconceivable wisdom. The color of the palace also matches the shape and color of the wisdom jewel, from the root palace to the countless palaces of the four directions and the center, all the colors are clear separately. The shapes of those are also square in the center, crescent in the east, etc., and the colors are also white, yellow, etc., with immeasurable differences of categories, becoming an inconceivable adornment, surpassing the qualities of appearance of Hearers, Solitary Realizers, and Bodhisattvas, the measure of the shape and color, etc., of the fields and palaces is immeasurable. Third, the perfection of arrangement has two parts: ornamentation and.