Chinese
那些想要享用的人，最终只能享用不存在的法。那么，如果自性本来就是成佛的自性，为何仅仅在显现的层面上，就能成立为身语意金刚坛城呢？这也是需要论证的，对此，要么一下子论证，要么逐步论证。因此，对于那些对自己的显现执着较少的人来说，一下子论证就能理解。对此，首先要论证一个比喻。比如，饿鬼们将河流看成脓液，有些人也听说人们将河流看成水。对此，有些人认为脓液是实物的自性，而水则被认为是遍计所执的形象。有些人则认为脓液是不清净的显现，因此像人们所见一样，水才是自性。对此，有人说：朋友们，对于像我们这样的饿鬼来说，共同显现的充满脓液的河流，实际上就像人们所见一样，是水流。如果那些有权享用水的人们供养布施，那么对于饿鬼们来说，也会显现为水并可以享用，就像我们自己以前偶尔得到的水一样。这样建立联系，就能毫无过失地建立联系。还有，凡是那些有权享用水的人们供养布施的，所有可以享用的水，都是水，就像我们听说过的水一样。这也是，如果那些有权享用水的人们供养布施，就能享用水。就像这样，普遍成立一样，对于人们共同显现的身体和受用，有些人听说完全清净的人们将其看作是天神的坛城，并且密宗的教义也显示其本身就是天神的坛城。对此，有些人认为显现为凡夫的身体和受用是实物的自性，而看作是天神则是遍计所执等等。有些人则认为显现为凡夫的身体和受用是不清净的显现，因此就像清净的人们所见，以及密宗教义中所说的那样，天神本身就是事物（实物）的自性。
English
Those who wish to enjoy, ultimately only enjoy the non-existent dharma. So, if the essence is inherently the nature of enlightenment, then why is it that merely on the level of appearance, it can be established as the mandala of body, speech, and mind vajra? This also needs to be proven; either it should be proven all at once, or it should be proven gradually. Thus, for those who have little attachment to their own appearances, they will understand by proving it all at once. For this, first an example must be proven. For example, ghosts see rivers as pus, and some have heard that humans see them as water. Some of them think that pus is the nature of reality, and water is considered a conceptualized image. Some think that pus is an impure appearance, so water is the nature, as seen by humans. Someone said, "Friends, this river full of pus, which appears to be the same to ghosts like us, is actually a river of water, as seen by humans. If those who have the right to use water offer it, then it will appear as water to the ghosts and can be enjoyed, just like the water we ourselves have occasionally obtained in the past." If this connection is established, then the connection will be established without error. Furthermore, whatever is offered by those who have the right to use water, all the water that can be enjoyed is water, like the water we have heard of. This is also, if those who have the right to use water offer it, then water can be enjoyed. Just as this is universally established, regarding these bodies and enjoyments that appear commonly to people, some have heard that completely pure beings see them as the mandala of deities, and the tantric teachings also show that it is the mandala of deities itself. Some think that the appearance of ordinary bodies and enjoyments is the nature of reality, and seeing them as deities is conceptualized, etc. Some think that the appearance of ordinary bodies and enjoyments is an impure appearance, so as seen by pure beings, and as stated in the tantric teachings, the deity itself is the nature of things (reality).
Chinese
他说：“朋友们，像我们这样的人所看到的平凡的身体和受用之处，正如清净者所见，实为天神的坛城。因为有权享用清净之处的人们给予加持，这些受用之处对人们来说也显现为天神，并且可以享用。就像我们这样的人，以前偶尔有获得成就的人，他们获得了天神的境界一样。如果这样建立联系，这就被认为是毫无过失地成立了。还有，凡是有权享用清净之处的人们给予加持，所有可以享用天神之处的事物，都是天神本身，就像成就者所获得的天神境界一样。这平凡的受用之处，如果由有权享用完全清净之处的人们给予加持，也可以成为天神的受用之处。这样建立，这个周遍性就确定成立了。现量也无法损害它，因为被业的障碍所遮蔽。例如，以前赡部洲的一个贫穷妇女，诸神生起慈悲心，给予她黄金，结果却变成了煤炭。对于那些与业和慈悲有联系的人来说，会依次显现。比如，同样的那个贫穷妇女，火神给予她的少量黄金能够显现，并能稍微享用。那些对自己的显现非常执着的人，如果首先不证实自己的显现是真实的，就不会进入基础本身。因此，对于这样的人，首先要证实自己的显现，然后逐渐进入特殊的宗派。这样的道理是这样的：例如，像之前的两个饿鬼一样，由于宗派不同，其中一个说：‘像我们这样的人所看到的脓液之河，不仅是脓液的特征，也是水的特征，因为显现为心的形象。就像通过加持而获得的显现为水和脓液一样。’并且，凡是心的形象，都会显现为一切特征，就像通过加持而
English
He said, "Friends, this ordinary body and the objects of enjoyment that appear to be common to people like us are, as seen by pure beings, the mandala of the gods themselves. Because those who have the power to enjoy pure realms bestow blessings, these objects of enjoyment also appear as gods to people and can be enjoyed. Just as people like us, who in the past occasionally attained accomplishments, obtained the realm of the gods. If this connection is established, it is considered to be established without fault. Furthermore, if those who have power over pure realms bestow blessings, then all that can be enjoyed in the realm of the gods is the god himself, like the realm of the gods attained by an accomplished one. This ordinary realm of enjoyment, if blessed by those who have power to enjoy the completely pure realm, can also be the realm of enjoyment of the gods. This establishment is definitely established as pervasive. Direct perception is also not harmful, because it is obscured by the obscurations of karma. For example, once upon a time, a poor woman in Jambudvipa was given gold by the gods out of compassion, but it turned into coal. For those who have a connection with karma and compassion, appearances arise in sequence. For example, the same poor woman was able to see a small amount of gold given by the fire god and was able to enjoy it a little. Those who are very attached to their own appearances will not enter the ground itself unless they first prove that their own appearances are true. Therefore, for such people, one must first prove one's own appearances and then gradually enter a special tenet. Such a principle is like this: for example, like the previous two pretas, because of different tenets, one of them said, 'This river of pus that appears to be common to people like us is not only the characteristic of pus, but also the characteristic of water, because it appears as the image of the mind. Just like the water and pus that appear as a result of blessing.' And, whatever is the image of the mind appears in all characteristics, just like through blessing.
Chinese
就像获得的水，普通人却看到的是脓液一样。这个充满脓液的大河也是心的显现。显现也不是不同的，因为液体在显现上是相同的，所以就像显现为脓液一样。如果这样成立，那么对于想要心显现的人们来说，这个道理就成立了。这样首先成立了相同之处，然后就要破斥脓液的体性。就像这样，这两个显现都是心的显现，虽然相同，但是脓液是不清净的显现，所以是错乱的，而水是清净的显现，所以不是错乱的。像这样，凡是错乱的就是不清净的，不清净的就是错乱的，这是周遍相同的。同样，对于清净和不错乱也应当观察。因此，凭借这个确定差别的因，脓液是错乱的显现，是错乱的显现。水是不错乱的，是不错乱的显现。同样，在一切法都显现为如幻的境界面前，也像普通人所见的那样，以身语意所摄的身体和受用处显现的这些，不仅仅是痛苦的自性，生起烦恼之地的体性，也像清净者所见的那样，以身语意金刚所摄的刹土和受用处完全清净的自性，也是成佛的体性，因为是心的显现。就像获得殊胜成就者所见的是本尊，而普通人所见的是瓶子和柱子等等一样。就像这样，凡是心的显现，那一切都显现为一切体性，就像有些人见到的是本尊，有些人见到的是柱子等等一样。普通人所见的身体、处所和受用境，这也是心的显现。显现也不是不同的，因为以身语意所摄的身体、处所和受用显现是相同的。就像显现为柱子等等一样，如果这样成立，那么对于想要心显现的人们来说，这个道理就成立了。这样首先成立了相同之处，然后就要破斥痛苦的体性，这个显现
English
Just as the water that is obtained appears as pus to ordinary people. This great river filled with pus is also a manifestation of mind. The manifestations are not different either, because the liquid is the same in appearance, so it is just like appearing as pus. If this is established, then this reasoning is established for those who want mind to be the manifestation. Thus, first establishing the similarity, then the characteristic of pus should be refuted. Like this, both of these appearances are the appearance of the mind, although they are the same, pus is an impure appearance, so it is mistaken, and water is a pure appearance, so it is not mistaken. Like this, whatever is mistaken is impure, and whatever is impure is mistaken, this is the same pervasion. Similarly, purity and non-mistakenness should also be observed. Therefore, by this very reason of determining the difference, pus is a mistaken appearance, it is a mistaken appearance. Water is not mistaken, it is a non-mistaken appearance. Similarly, in the face of all phenomena appearing as mere illusion, just as it appears to ordinary beings, these appearances of body and objects of enjoyment, gathered by body, speech, and mind, are not only the nature of suffering, the nature of the place of arising afflictions, but also, as it appears to pure beings, the nature of enlightenment, which is the nature of the completely pure realm and objects of enjoyment, gathered by body, speech, and mind vajra, because it is the appearance of mind. Just as what appears to those who have attained supreme accomplishment is a deity, and what appears to ordinary people is a vase and a pillar, and so on. Like this, whatever is the appearance of mind, all of that appears as all characteristics, just as some see it as a deity and some see it as a pillar and so on. The body, place, and objects of enjoyment that appear to ordinary people are also the appearance of mind. The appearances are not different either, because the appearances of body, place, and objects of enjoyment gathered by body, speech, and mind are the same. Just as it appears as a pillar and so on, if this is established, then this reasoning is established for those who want mind to be the manifestation. Thus, first establishing the similarity, then the characteristic of suffering should be refuted, this appearance
Chinese
两者都同样是心的显现。显现为痛苦和痛苦之境，是因为显现不净而产生的错觉。显现为解脱和解脱之境，是因为清净而没有错觉。凡是错觉的，就是不净的；凡是不净的，就是错觉的。这是周遍相同。同样，对于清净和没有错觉也应当观察。因此，凭借这个确定周遍的理由，显现为凡俗之物是错觉的显现，是错觉的显现。天神是无错觉的显现，是无错觉的显现。应当如此确定地理解。关于“相也不相异”这一点，也稍微解释一下。有些人将假立的瓶子和柱子等观想为天神，或许会显现为具有身语意的天神，但这并不是柱子等的自性，就像观想不净之物，土地被骨头等充满一样。同样，观想灭尽定等所产生的显现也是自在的色，是法处所摄之色的一个差别，并不是事物的自性。有些人辩驳说，显现为天神时，自己的显现会改变，所以不是相似显现的自性。对于这种辩驳，所要阐述的是“相也不相异，因为是相似显现”。例如，脓在饿鬼看来是脓，这也是业力相同的自己的显现；显现为水，也是业力相同的自己的显现，所以不能说基础不同，因为两者都相似地显现为液体，没有颠倒。因此，可以将水作为有法来建立。如果这也否定，那么显现为脓本身也是各自的显现，这样一来，有法，立宗者和反驳者双方都无法成立任何观点。同样，共同的显现，身体、语言和意的不清净显现，以及天神的身语意金刚的清净显现，两者都相似地显现为具有身语意三种形态的刹土和行境，没有颠倒。因此，可以这样将显现作为有法来安立。如果说因为是各自的显现，所以一切都不同
English
Both are equally appearances of the mind. Appearing as suffering and the realm of suffering is delusion because of impure appearance. Appearing as liberation and the realm of liberation is non-delusion because of purity. Whatever is delusion is impure, and whatever is impure is delusion. This is the same pervasion. Likewise, one should also examine purity and non-delusion. Therefore, by this very reason of certain pervasion, appearance as ordinary things is a deluded appearance, a deluded appearance. Deities are non-deluded appearances, non-deluded appearances. One should understand this with certainty. Regarding "aspects are also not different," this will also be explained a little. If some people meditate on imputed things like pots and pillars as deities, they may appear as deities endowed with body, speech, and mind. However, that is not the nature of pillars and so on, just as when meditating on the repulsive, the land is filled with bones and so on. Similarly, the appearance of meditating on the sphere of exhaustion and so on is also a form of mastery, a distinction of the form of the sphere of phenomena, and not the nature of things. Some say that when appearing as a deity, one's own appearance changes, so it is not the nature of similar appearance. To this objection, what is to be shown is "aspects are also not different, because they appear similarly." For example, what appears as pus to a preta is also their own appearance due to shared karma, and what appears as water is also their own appearance due to shared karma. Therefore, it is not permissible to say that the basis is different, because both appear similarly as liquid without reversal. Therefore, it is permissible to establish water as the subject. If that is also denied, then the very appearance as pus is also each person's own appearance, so neither the subject nor the proponent and opponent will be able to establish any position. Similarly, the common appearance, the impure appearance of body, speech, and mind, and the pure appearance of the vajra body, speech, and mind of the deities, both appear similarly as realms and objects of experience with the three aspects of body, speech, and mind, without reversal. Therefore, it is permissible to establish appearance as the subject in this way. If it is said that because it is each person's own appearance, everything is different