Chinese
因为没有，所以说法。就像这样。这样说。二者中的第一个例子是：如镜子所示之方式，能看见并消除面容或真实物体颜色不好的所有污垢。这很容易理解。第二个是十地菩萨的眷属，同样地，如果观看受用圆满报身，菩萨的障碍深不可测，因此没有。它像镜子的例子一样显现在说法者的身上。观看后，这被称为认识的方式。那样的智慧身因为没有观看，所以没有单独成立，为了在一切身中显现，仅仅是超越幻相。那些眷属没有像说法者那样变化，只是幻相而已。这是认识障碍。那样的智慧方便身，因为住在金刚顶点的明点，大明点之处于母的莲花中，所以一切眷属和正法也能被灌顶，或者能加持为自生的大智慧。如果那些眷属菩萨的方法和道路不一致，例如想要牛奶却不去挤奶牛乳房，反而去挤牛头上的角一样，这是因为知道错误。通过展示认识到的成就方式，从十地逐渐清净。这被称为：十地菩萨们，对于果位佛地，必定会毫无颠倒地仅仅依靠次第的灌顶而行。其理由在《楞伽经》中说：说法者称呼大慧，说法者以两种加持进行加持，从初地到十地的菩萨们，在向说法者顶礼足下时，会头顶触地并完全询问意义。两种是什么呢？被称为意三摩地的秘密灌顶。加持和，手势身和面容以及双手以两种事业的次第。灌顶的加持。第二个，对于安住在初地极喜地的眷属菩萨，说法者以佛的意三摩地进行加持后，以其力量，菩萨相续三摩地2大乘极度显现。这被称为进入二地或地的三摩地。进入那里。
English
Because there is not, therefore teach the Dharma. It is like this. It is said like this. The first example of the two is: Like the way a mirror shows, it can see and eliminate all the dirt of bad color of the face or real object. This is easy to understand. The second is the retinue of the Tenth Bhumi Bodhisattva, similarly, if one looks at the Sambhogakaya, the obscurations of the Bodhisattva are unfathomable, so there are none. It appears on the body of the speaker like the example of a mirror. After looking, this is called the way of recognizing. That kind of wisdom body, because it has not been looked at, it is not established separately, in order to appear in all bodies, it is only beyond illusion. Those retinues have not changed like the speaker, they are just illusions. This is the recognition of obscurations. That kind of wisdom skillful body, because it dwells in the bindu of the Vajra peak, the great bindu in the lotus of the mother, so all the retinue and the true Dharma can also be empowered, or can be blessed as self-born great wisdom. If the methods and paths of those retinue Bodhisattvas are inconsistent, for example, wanting milk but not milking the cow's udder, but instead milking the horns on the cow's head, this is because of knowing the mistake. By showing the way of achieving what is recognized, the ten bhumis are gradually purified. This is called: The Bodhisattvas of the Tenth Bhumi, for the fruit of the Buddha Bhumi, will surely go without reversing, relying only on the successive empowerments. The reason for this is stated in the Lankavatara Sutra: The speaker calls Mahamati, the speaker blesses with two blessings, the Bodhisattvas from the first to the tenth bhumis, when prostrating at the feet of the speaker, will touch the head to the ground and completely ask the meaning. What are the two? It is called the secret empowerment of the Samadhi of intention. Blessing and, the gesture body and face and both hands in the order of two actions. The blessing of empowerment. Secondly, for the retinue Bodhisattva who abides in the first bhumi, the Extremely Joyful Land, after the speaker blesses with the Buddha's intention Samadhi, with its power, the Bodhisattva continuum Samadhi 2 Mahayana extremely manifests. This is called entering the second bhumi or the Samadhi of the bhumi. Entering there.
Chinese
立即就能化现十方百俱胝天众，能往四百佛土，示现诸佛尊颜。如是。又，应断除与见佛相违背的方面。因为确定已经清净了障碍，所以通达而融入，断除之后最终获得十地法云地。对此，诸天之报身佛以口宣说授记，并以手置于顶上，给予灌顶。如是记载。因此，十地具有两种灌顶。逐渐融入之后，所应断除的也同样逐渐清净。十地之后，为了确定显现十一普光地，因此说获得无上菩提正等觉。此时，为了阐述经部乘的三身，法身是无二的，不可思议，不可言说。报身是化身无尽显现，犹如珍宝之藏。化身是百千俱胝不可思议显现。如是说，很容易理解。为了阐述普光地之上的密咒莲花眼和字轮二地，方便与智慧殊胜。所谓莲花眼成佛之时，显现大悲，虽然色身显现于一切，但大自在的觉悟是不执著的智慧，因此烦恼无法沾染的地位，从普光地来看才是最殊胜的。为了阐述字轮地，一切妙相和随好圆满。行境一切皆为嘛达拉。两种大集会也圆满享用。所谓法界智不是其他，而是四智的加持，每个智慧都有四个，共十六个。或者父母的四喜，每个喜都有四喜，显现乐空无二的四智的加持。业力使然，十六智慧和明妃的十六境的加持，十六勇士和十六明妃，三十二妙相。十六勇士有五种智慧的五种加持，五部主尊为头饰，八十随好等一切自然成就圆满，自显现。
English
Immediately, one can emanate a hundred billion deities of the ten directions, and can go to four hundred Buddha lands, showing the faces of all the Buddhas. Thus it is. Furthermore, one should abandon aspects that are contrary to seeing the face of the Buddha. Because it is certain that the obscurations have been purified, one penetrates and merges, and after abandoning them, one ultimately attains the tenth bhumi, the bhumi of the cloud of dharma. To this, the sambhogakaya Buddha of the deities prophesies with his mouth and places his hand on the crown of the head, bestowing empowerment. Thus it is recorded. Therefore, the tenth bhumi has two empowerments. Gradually penetrating, the objects to be abandoned are also gradually purified in the same way. After the tenth bhumi, in order to ascertain the appearance of the eleventh, the All-Illuminating Bhumi, it is said that one attains the unsurpassed fruit, perfect enlightenment. At that time, in order to explain the three kayas of the Sutra Vehicle, the dharmakaya is non-dual, inconceivable, and inexpressible. The sambhogakaya is an inexhaustible manifestation of emanations, like a treasure of jewels. The nirmanakaya is a manifestation of hundreds of thousands of billions, inconceivable. It is said that it is easy to understand. In order to explain the two bhumis of the mantra's lotus eye and the wheel of letters above the All-Illuminating Bhumi, skillful means and wisdom are supreme. That is to say, when one becomes a Buddha in the lotus eye, great compassion is manifested, and although the form body appears in everything, the realization of the great self is non-objective wisdom, so the state where afflictions cannot be tainted is only supreme in relation to the All-Illuminating Bhumi. In order to explain the bhumi of the wheel of letters, all the marks and signs are complete. The field of activity is all Madala. The two great assemblies are also completely enjoyed. That is to say, the dharmadhatu wisdom is not other, but the blessing of the four wisdoms, each wisdom having four, totaling sixteen. Or, each of the four joys of the father and mother has four joys, the blessing of the manifestation of the four wisdoms of bliss and emptiness, non-dual. Due to karma, the blessing of the sixteen wisdoms and the sixteen realms of the consort, sixteen heroes and sixteen heroines, thirty-two excellent marks. The sixteen heroes have five blessings of the five wisdoms, the five families are adorned as head ornaments, eighty minor marks, etc., all spontaneously accomplished and complete, self-appearing.
Chinese
所有超越的行境，显现为非我心识之外的智慧本尊和坛城，这些福德，甚至不用勤作二资粮，也是任运成就，仅仅是名为圆满享用。为了显示其功德无法计数，因此说“彼等”等，因为具有不可思议的功德，所以是殊胜的。如是说。地二也，因此，在密咒的宗规中，为了显示果位五身任运成就，故说“无生无死的雍仲身”。所谓一、法身如前所说，因为心性本来无生无死，因此远离刹那间的生灭，所以自性是常恒的，也就是不变的雍仲法身。于一切烦恼的田中，ཀ（藏文，梵文天城体，罗马转写，汉语字面意思）安住。尽ख（藏文，梵文天城体，罗马转写，汉语字面意思）无尽珍宝藏中ག（藏文，梵文天城体，罗马转写，汉语字面意思）转变。所谓之，大享用身一，就是不舍弃任何欲妙。所化之，六种烦恼全部清净的田，积聚二资粮。成为田的是化身的生处，成为不可思议ख（藏文，梵文天城体，罗马转写，汉语字面意思）的生ཀ（藏文，梵文天城体，罗马转写，汉语字面意思）处ག（藏文，梵文天城体，罗马转写，汉语字面意思）的宝藏，就是报身。金刚觉性持明身。所谓之，在任何法中都显现为自明，显空二者不分别就是金刚。执持就是持有的意思，谁的觉性如此执持和具有，一、就是金刚身。一切无别平等的身。所谓之，五蕴等等觉悟的次第，一切在自明中无别平等就是觉悟。一切也是觉性。以大自在的身和智慧显现，就是现前一菩提身。一切遍知智慧身。所谓之，一、化身调伏一切所化之调伏时一，以及调伏方法，以遍知一切的智慧，无论如何与所想相符，成办意义不虚耗一，并且不混杂，仅仅显现的缘故。五者一一一一一因此，彼时五身全部圆满。如是说。如是宣说自性身坛城的意义，以六道十方的所化之处无边无际的一切处，以身的坛城享用，轮回无法言说，如尘土一般。
English
All the realms of transcendence, appearing as wisdom deities and mandalas that are not other than my own mind, these merits, even without the effort of accumulating the two accumulations, are spontaneously accomplished, it is merely called perfect enjoyment. To show that its qualities are countless, therefore it says "those," etc., because it possesses inconceivable qualities, therefore it is supreme. Thus it is said. Earth two also, therefore, in the tradition of mantra, to show the spontaneous accomplishment of the five kayas of the result, it is said, "The eternal body without birth or death." As for the one, the Dharmakaya is as previously explained, because the nature of mind is originally without birth or death, therefore it is free from momentary arising and ceasing, so its essence is constant, that is, the unchanging eternal Dharmakaya. In the field of all afflictions, ཀ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) abides. In the inexhaustible treasure of ख (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning), ག (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) transforms. As for the one, the great enjoyment body, is simply not abandoning any sensual pleasures. For those to be tamed, the field where all six afflictions are purified, accumulating the two accumulations. What becomes the field is the source of the Nirmanakaya, becoming the treasure of the inconceivable ख (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) source ཀ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) place ག (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning), is the Sambhogakaya. The Vajra Awareness Holder Body. As for the one, in whatever dharma it is clear as self-awareness, the indivisibility of appearance and emptiness is Vajra. Holding means possessing, whoever's awareness thus holds and possesses, one, is the Vajra Body. The Body of Equality, Undifferentiated from All. As for the one, the sequence of realizing the five skandhas, etc., all undifferentiated and equal in self-awareness is realization. Everything is also awareness. Manifesting as the body and wisdom of the Great Self, is the manifest one Enlightenment Body. The All-Knowing Wisdom Body. As for the one, the Nirmanakaya tames all those to be tamed, the time of taming one, and the methods of taming, with the wisdom of knowing all, no matter how it matches what is thought, accomplishing the meaning without wasting one, and without mixing, because it appears only as such. Therefore, the five ones one one one one, at that time, all five kayas are complete. Thus it is said. Thus, by proclaiming the meaning of the Svabhavikakaya mandala, in all the boundless and limitless places of those to be tamed in the six realms and ten directions, enjoying with the mandala of the body, the cycle cannot be expressed, like dust.
Chinese
因此，自性身的坛城在自证的显现中变得清晰。 这很容易理解，因为五种大智慧显现为坛城，并且完全展示了第六身的嬉戏。 收集的词语与之前相似。所缘和能缘不可得，不可估量，不可思议。智慧自证坛城种种，言不能尽。 这是说，当所有外内情器的微粒都已在心中显现为智慧时，所缘或所知法的法界，以及能缘或能知法的自证智慧，都超越了二者的名言。由于不可得，它远离了心的活动范围，因此，显现为不可估量的禅定功德，不可思议。 这就是名为圆满大义的禅定坛城。 在那之上，果位的身和智慧的一切微粒自然成就，自证之王自在地转变，智慧的嬉戏，殊胜的禅定坛城，诸佛以及其他种种宫殿，都无法用言语来表达，它们只是自显现。 由于显现为觉性大自在的坛城，因此，为了完全清净行境，从“瑜伽女从那里”到“坛城不可思议自然成就”之间进行了总结。 如是说。平等与不平等，周遍与不周遍，周遍的法界。 这是说，第六身的嬉戏，两种色身，也就是为了调伏的对境，显现于清净地十地菩萨面前的报身是平等的。对于不清净的世间众生，显现为化身，而报身不显现，因此是不平等的。仅仅是显现了周遍利益众生的事业，因为它们不会从法身如是性中改变。色身显现和空性二者没有分离，因此是无二无别的周遍法界。 仅此而已。 为什么这些无二无别呢？ 从一开始，一切皆明，坛城无有舒展。 如是说，在基位上，一切事物的自性从一开始就显现为果位五身的坛城，从道位如是性中显现，并且为了完全圆满一切果位，基和果二者