Chinese
为了适应被调伏者而示现的身体，是不可思议地示现各种形象的化身。示现各种身体本身，虽然显现为如幻术或眼花，但以未成立为真实的例子来象征。两种色身的形态本身也未从法界移动，因此法身和色身无有分别，故称为金刚身。未从其移动的同时，不需寻找五身而自然成就本身，是与被调伏者的智慧层次相符而显现各种形象的方式，是现证菩提之身。如是五身自然成就之时，对于被调伏者不相同的各种业力，五身显现为与各自的体性相同，这是未从如是性中移动，虽然没有造作，但因被调伏者的业力，五身各自显现。第二，身的利生事业。正直。譬如镜子不移动而显现面容的影像，以及水月遍布所有水器中一样。在做利益有情之事时，对于被调伏的六道众生，都示现为断除罪恶的六能仁的形象而做利益。同样，对于别解脱声闻者，示现为圣者阿罗汉的形象，对于独觉者，以种类相同而做利益，示现为如犀牛或鹦鹉的方式而做利益。如果有人问，独觉佛的定义是否退失了？没有这个过失。因为不做讲经说法的利益，所以安立为独觉佛，但以种类相同的方式，利益在暗中成就，如种类相同的果实鹦鹉或犀牛，如同听闻的两位朋友的故事一样。除此之外，从小乘增上到大乘，依次在菩萨们的面前，于事部示现为释迦牟尼佛，于行部示现为三部，于瑜伽部示现为毗卢遮那佛，于内二部示现为普贤王如来而做利益。第三，身的成就方式有两种：菩萨清净业障并成就果位的方式，以及密咒的成就方式。第一种有两种：计数。清净业障并成就果位的方式。正直。在殊胜的无上胜妙之处的色究竟天，身体是圆满报身
English
The body that is shown in accordance with those to be tamed is the emanation body that shows various forms in an inconceivable way. The showing of various bodies itself, although appearing as an illusion or a mirage, is symbolized by the example of not being established as true. The very nature of the two form bodies is also unmoved from the realm of phenomena, so the dharma body and the form body are indistinguishable, hence it is called the vajra body. While not moving from that, the spontaneous accomplishment of the five bodies without seeking is the way in which they appear in various ways in accordance with the level of mind of those to be tamed, which is the body of perfect enlightenment. At the time when the five bodies are spontaneously accomplished in this way, the five bodies appear to the trainees to be similar to their respective entities for the various discordant karmas of the trainees, which is unmoved from the state of suchness. Even without fabrication, the five bodies appear separately due to the power of the karma of those to be tamed. Second, the activity of the body. Straight. For example, just as the image of the face appears without the mirror moving, and the moon in the water appears to pervade all water vessels, when doing the benefit of sentient beings, all six types of beings to be tamed are shown in the form of six capable ones who abandon evil, and they do benefit. Similarly, for the monks and hearers, they show the form of noble arhats, and for the self-awakened ones, they benefit by being of the same kind, showing the manner of a rhinoceros or a parrot. If someone asks, has the definition of the self-enlightened Buddha deteriorated? There is no fault in this. Because they do not do the benefit of teaching the Dharma, they are established as self-enlightened ones, but in the same way, benefit is achieved in secret, like the fruit of the same kind, a parrot or a rhinoceros, like the story of two friends who heard. Other than that, from the Lesser Vehicle to the Supreme Vehicle, in sequence, in front of the Bodhisattvas, Shakyamuni Buddha is shown in the Kriya, the three families are shown in the Yoga, Vairochana is shown in the Yoga, and Kuntuzangpo is shown in the two inner parts to do benefit. Third, there are two ways to accomplish the body: the way in which a Bodhisattva purifies obscurations and accomplishes the fruit, and the way in which mantra is accomplished. There are two types of the first: counting. The way to purify obscurations and accomplish the fruit. Straight. In the great Ogmin, the supreme place of unsurpassedness, the body is the perfect enjoyment body
Chinese
以显现的方式，为安住于地的菩萨眷属们讲法的方式是，如化身以语言讲述那样，报身则以最胜之语宣说。那么如何讲法呢？以身之表征将诸法衡量于眷属的智慧中而宣说，例如，如展示镜子般，能从表面清除物体的不良颜色、污垢和所有瑕疵的方式一样，眷属的菩萨们如果观看如来报身，菩萨的无量无边的遮障，就像镜子中显现影像一样，观看报身时，显现被遮蔽，从而认识到菩萨的遮障。那是如何呢？认识的方式有四种：导师报身从所有如来的一和多中解脱，而菩萨则处于有情众生的相续中；导师报身是智慧幻化之身，远离生灭，而菩萨则是愿力之身，具有生灭；导师报身没有等持的安住和放置，而菩萨则需要等持；导师报身安住于双运的乐境，却不被过失所染污，而菩萨如果不具足方便，就会在道上迷失而被染污，因此也能认识到遮障，往昔的诸位上师如此宣说。 又是从那之后，十地的次第称为“净”的这个词，虽然有许多观点，但造箭者引用《楞伽经》的教证说，从第一地到第十地之间，罪业得以清净。因此，追随其后，菩萨在第一地被佛陀的等持加持后，随即菩萨进入名为“大乘现观”的等持，进入之后立即见到十方如来的面容，并认识到遮障，之后直到第十地法云地之间，地的违品或遮障逐渐得以清净，对此，如来报
English
In the manner of manifestation, the way of teaching the Dharma to the bodhisattva retinues abiding on the ground is that, just as the nirmanakaya speaks in words, so the sambhogakaya speaks in supreme words. So how does one teach the Dharma? By showing the Dharma through the signs of the body, measuring it in the wisdom of the retinue, for example, just as showing a mirror can remove the bad color, dirt, and all blemishes from the surface of an object, so if the bodhisattvas of the retinue look at the sambhogakaya of the Tathagata, the immeasurable obscurations of the bodhisattva, like an image appearing in a mirror, when looking at the sambhogakaya, it appears obscured, and thus the obscurations of the bodhisattva are recognized. How is that? There are four ways of recognizing: the teacher, the sambhogakaya, is liberated from the one and the many of all the Tathagatas, while the bodhisattva is in the continuum of sentient beings; the teacher, the sambhogakaya, is the illusory body of wisdom, free from birth and death, while the bodhisattva is the body of aspiration, subject to birth and death; the teacher, the sambhogakaya, does not have the abiding and placement of samadhi, while the bodhisattva needs samadhi; the teacher, the sambhogakaya, abides in the bliss of union, but is not stained by faults, while the bodhisattva, if not endowed with skillful means, will be confused on the path and be stained, so one can also recognize the obscurations, the former lamas said. Again, from then on, the order of the ten bhumis is called "purification," although there are many views on this, the arrow-maker quoted the Agama Sutra, saying that from the first to the tenth bhumi, sins are purified. Therefore, following this, after the bodhisattva on the first bhumi is blessed by the Buddha's samadhi, the bodhisattva immediately enters the samadhi called "Great Vehicle Manifestation," and immediately after entering, he sees the faces of the Tathagatas of the ten directions and recognizes the obscurations, and then until the tenth bhumi, the cloud of Dharma, the opposing aspects or obscurations of the bhumis are gradually purified, to this, the Tathagata Sambhoga
Chinese
通过圆满报身佛的脸和手的灌顶，当金刚般的禅定显现时，知识的障碍和潜在的习气被摧毁，获得无上的正等觉，即普遍光明的法身。有些人说，如果这样，那么初地是化身的眷属，十地是报身的眷属的说法就相矛盾了。虽然初地不是报身灌顶的眷属，但因为是面见的眷属，所以不矛盾。如《总经》所说：“当产生的黑暗消散时，圆满报身就会显现。”以及《大疏》所说：“当细微和粗大的烦恼障被清除，脱离轮回的种子，证得初地时，就能面见圆满报身。”这已经很明显了。还有些人说，第一章也出现了一个话题，第三章也出现了，这里也出现了，第十五章也出现了，所以话题是四倍的。这没有问题，因为第一章出现的是教法产生的总话题，第三章是共同导师六佛的话题，这里是暗示成果实现方式的话题，第十五章是为调伏对象的需求而展示的话题，所以没有重复。果的自性是三身。直接说，法界的完全清净，脱离了暂时的污垢，因为它成为所有成果功德的基础，所以是身。无法用思想衡量，无法用语言表达的意义显现，是智慧的圆满集合，实现了自利。为了他利，两种色身的利他事业不间断地产生，这是由于福德的圆满集合的力量，报身具有无尽的功德，如珍宝之藏，以及化身百千万亿等无数显现，利益众生。密咒的成就方式也有两种：计数。显示两种佛的境界。直接说，从下面引用：“方便和智慧是地的殊胜。”在这里引用，方便不间断，通过身语意的行为利益众生，以及无论如何运用无执着的智慧，都不会有错误的过失。
English
Through the empowerment of the face and hands of the complete Enjoyment Body, when the diamond-like samadhi manifests, the obscurations of knowledge and latent habitual tendencies are destroyed, and one attains the unsurpassed perfect enlightenment, the Dharmakaya of all-pervading light. Some say that if this is the case, then it contradicts the statement that the first ground is the retinue of the Emanation Body and the tenth ground is the retinue of the Enjoyment Body. Although the first ground is not the retinue of the Enjoyment Body empowerment, it is not contradictory because it is the retinue of seeing the face. As the General Sutra says, "When the darkness of arising is dispelled, the complete enjoyment manifests." And as the Great Commentary says, "When the subtle and coarse afflictive obscurations are cleared away, and one is separated from the seeds of samsara, and one attains the ground, one will see the face of the complete enjoyment." This is obvious. Some also say that a topic appeared in the first chapter, it also appeared in the third, it also appears here, and it also appears in the fifteenth chapter, so the topic is fourfold. There is no problem with this, because what appears in the first chapter is the general topic of the arising of the teachings, the third chapter is the topic of the six common teachers, here the topic is mentioned implicitly in the way of achieving the result, and the fifteenth chapter is the topic of showing the needs of those to be tamed, so there is no repetition. The nature of the result is the three bodies. Directly, the complete purity of the Dharmadhatu, free from adventitious stains, because it becomes the basis of all the qualities of the result, it is the body. The meaning that cannot be measured by thought and cannot be expressed in words manifests, it is the complete collection of wisdom, and self-benefit is achieved. For the benefit of others, the activities of the two Form Bodies arise without interruption, this is due to the power of the complete collection of merit, the Enjoyment Body has inexhaustible qualities, like a treasure of precious jewels, and the Emanation Body appears in countless ways, such as hundreds of millions, benefiting sentient beings. There are also two ways to accomplish mantras: counting. Showing the two Buddha grounds. Directly, quoting from below: "Skillful means and wisdom are the best of grounds." Quoting it here, skillful means are uninterrupted, benefiting beings through the actions of body, speech, and mind, and however one practices with non-attachment wisdom, there will be no fault of error.
Chinese
因为它没有被沾染，所以是至上的地方，即不染莲花之地。完全具备了三十二种殊胜妙相和八十种随好。所有显现和声音的对境，没有一样不是自性的显现，因此在广阔的大乐坛城中显现，所以叫做玛达拉。坛城之语，取其精华，无需寻找，福德和智慧二大积聚自然成就。这三个功德等等，以及等等之中所包含的无量功德的殊胜之处，就是文字轮大集会之地。这是在宣说五身。正直。心性本初无生无死，因此超越了刹那生灭，所以是自性常恒，不变的雍仲法身。痛苦不堪和烦恼的所化众生，都变成了积累二资粮的福田，化身的来源，那本身就变成了无漏受用，成为取之不尽用之不竭的受用宝藏，是为报身。三身无二无别的金刚自性觉性之中，不离而执持，即是无二金刚身。三身等等一切，从觉性自显现的角度来说是无二无别的，但从显现不混杂的角度来说，则显现为多种身和智慧，无好无坏平等现前菩提之身。调伏所化众生之时，调伏之处，调伏之方法等等一切，所有的一切都以知晓的智慧，对什么应该调伏，就在那里进行教导，成办利益，是为化身。因此，获得不染莲花和文字轮大集会之地时，五身全部同时圆满。这里有些人说，身体的解释出现了三次，所以是重复的。如果感到厌烦也没有办法，身体的手印至高无上。等等，这是从果位密咒身的不混杂的特征方面安立的。法身无量不可说。等等，这是从体性的三身方面安立的。无生无死的雍仲身。这是从究竟果位五身圆满的角度安立的。那么，原因体性的三身和，果