Chinese
所谓的“显现如是”，与基、道、果三者体性一的说法相矛盾。如实地显现了基之后，基时的无明是断除了还是没有断除？如果断除了，那就成了没有如实地显现，因为基时没有断除无明，而在果时断除了。如果没有断除无明，那么清净者就成了不是佛，因为有无明。而且，基和道的过患也没有穷尽，因为常住的无明没有断除。如果认为过患没有穷尽，那就与经文相矛盾了。《宝箧经》中说：“基和道的过患穷尽，因此显现如是，是为果。”《眼释》中说：“二过尽故是为果。”与这些说法相矛盾。回答是：要知道是否如实地显现了基，要知道是如实地显现了。那么，无明是断除了还是没有断除呢？体性上没有断除，但不再以那种方式存在。如果没有断除，就不能成为清净者的佛，如果不再以那种方式存在，就不能如实地显现基。回答是：无明和智慧二者无别，智慧在哪里，无明就潜在地存在于哪里，所以无明没有断除，是如实地显现了基，而且无明无法消除，因为无明本身显现为智慧的体性，所以无明不再具有自性。因此，没有变成不清净者的过失。胜者的胜者，天神的天神。对于这句话有两种解释方法。胜者是共同乘的佛，是从轮回的边际中胜出的。而他的胜者是玛哈瑜伽的胜者，是从下乘的胜者和寂灭二者中也胜出的。如果将玛哈瑜伽自身联系起来，胜者是五部或五身。而他的佛胜者是五身任运成就金刚持大，所以称为胜者的胜者。就这样，从字面和侧面两个方面来解释。以六法来象征珍宝。所谓五身任运成就的佛，就像珍宝一样。珍宝有六种共同的属性，即所有需求愿望都任运成就，没有“这是我的需求愿望”这样的执着，对众生有需求
English
The so-called "manifestation as it is" contradicts the statement that the three, basis, path, and fruit, are of the same essence. Having manifested the basis as it is, was the ignorance of the basis time abandoned or not? If abandoned, then it is not manifested as it is, because ignorance was not abandoned at the time of the basis, but was abandoned at the time of the fruit. If ignorance is not abandoned, then the pure ones would not be Buddhas, because there is ignorance. Furthermore, the faults of the basis and the path would also not be exhausted, because the abiding ignorance is not abandoned. If it is asserted that the faults are not exhausted, then it contradicts the scriptures. The Spar Khab says, "The faults of the basis and the path are exhausted, therefore it appears as such, it is the fruit." And the Commentary on the Eye says, "Because the two faults are exhausted, it is the fruit." These statements are contradictory. The answer is: To know whether the basis is manifested as it is or not, know that it is manifested as it is. Then, is ignorance abandoned or not? The essence is not abandoned, but it no longer exists in that way. If it is not abandoned, one cannot become a Buddha of the pure ones, and if it no longer exists in that way, one cannot manifest the basis as it is. The answer is: Ignorance and wisdom are inseparable, wherever wisdom is, ignorance is latently present, so ignorance is not abandoned, and the basis is manifested as it is, and ignorance cannot be eliminated, because ignorance itself manifests as the essence of wisdom, so ignorance no longer has its own nature. Therefore, there is no fault of becoming impure. The victor of victors, the god of gods. There are two ways to apply the meaning to this. The victor is the Buddha of the common vehicle, who has overcome the edge of samsara. And his victor is the victor of Mahayoga, who has overcome both the victor of the lower vehicle and nirvana. If Mahayoga is applied to itself, the victor is the five families or five kayas. And his Buddha victor is the great five kayas spontaneously accomplished Vajradhara, therefore he is called the victor of victors. In this way, the meaning is applied to both the literal and figurative aspects. The six dharmas are symbolized by the jewel. The Buddha of the five kayas spontaneously accomplished is like a precious jewel. The jewel has six common attributes, namely, all needs and desires are spontaneously accomplished, there is no clinging such as "this is my need and desire," and there is a need for beings
Chinese
如同所愿般显现，没有想要给予所需之物的念头，自然而然，没有此和彼的偏袒。同样，对于六种姓的佛陀，也安住于五身任运成就的自性中，没有五身各异的自性，如调伏对象所愿般成办事情，成办事情时没有自续的念头，不需要努力，对于调伏对象没有偏袒。“一与多俱离具。” 意思是说，这样的六种姓也从一和多等所取境等中解脱，没有舍弃一切边而分离，分离之时具有。那么，如果五身任运成就从一和多中解脱，十方诸佛的意是相同还是相异？如果相同，则成为空性之过。在住的无明之时，安住于从一异中解脱的自性，如果那个意义是无明，即成为果位的状态，成为一体，则成为没有住的无明之过。如果相异，则成为显现之过。成为没有住的无明之过。在基础之时，从相异中解脱，在此处指定那个意义，因为在果位时成为相异。回答是，一般来说，诸佛都是一个传承，并且是从相异中解脱的。而且，没有舍弃多而显现为一，没有舍弃一而显现为多。那么，如果周遍的“一”没有成立，则成为所周遍的“多”没有成立之过，不是说没有一就没有多，没有舍弃一而从多的边解脱，没有舍弃多而从一的边解脱。仅仅赞叹那个伟大，就是从功德的角度赞叹那个五身任运成就本身，五身、五语、五意、五功德、五事业，即每一个都以五种相来赞叹。“超世间与不超世间一切。” 等等显示法身。证悟无生灭的真实口诀，显现法身即是法身。 “一切自明现前显现。” 意思是说，一切相和好都现前显现，或者说，轮回涅槃的一切法都在明觉中现前显现，总之，现前菩提之身，相和好等能够如实计数是清楚的，对于报身，相
English
Appearing as desired, without the thought of wanting to give what is needed, naturally, without partiality to this and that. Similarly, for the Buddha of the six lineages, he also abides in the nature of the five kayas spontaneously accomplished, without the nature of the five kayas being different, accomplishing things as the beings to be tamed desire, without the thought of self-continuity when accomplishing things, without needing effort, and without partiality to the beings to be tamed. "One and many, all separated and possessed." This means that such a sixth lineage is also liberated from the objects of grasping such as one and many, and is not abandoned from all extremes, and is possessed at the time of separation. Now, if the five kayas spontaneously accomplished are liberated from one and many, are the intentions of all the Buddhas of the ten directions the same or different? If they are the same, then it becomes the fault of emptiness. In the time of the ignorance of abiding, it abides in the nature of being liberated from one and different, and if that meaning is ignorance, that is, it becomes the state of the fruit, becoming one, then it becomes the fault of not having the ignorance of abiding. If they are different, then it becomes the fault of appearance. It becomes the fault of not having the ignorance of abiding. In the time of the basis, from being liberated from difference, here the meaning is specified, because in the time of the fruit it becomes different. The answer is that, in general, all the Buddhas are of one lineage, and are liberated from difference. Moreover, without abandoning the many, it arises as one. Without abandoning the one, it arises as many. Now, if the pervasive "one" is not established, then it becomes the fault that the pervaded "many" is not established, it is not said that without one there is no many, without abandoning one, it is liberated from the extreme of many, without abandoning many, it is liberated from the extreme of one. Merely praising that greatness is praising that five kayas spontaneously accomplished itself from the point of view of qualities, the five kayas, five speech, five minds, five qualities, five activities, that is, each one is praised with five characteristics. "All that transcends and does not transcend the world." And so on, showing the Dharmakaya. Realizing the essential instruction of no birth and death, manifesting the Dharmakaya is the Dharmakaya. "All self-awareness manifestly appears." This means that all signs and beauties manifestly appear, or that all the dharmas of samsara and nirvana manifestly appear in awareness, in short, the body of manifest enlightenment, the signs and beauties, etc., are clear as being able to be counted as they are, for the Sambhogakaya, the signs
Chinese
虽然有例子，但无法穷尽计数。无处不在，享受广大。 这意味着在轮回和涅槃中都无处不在地享受。那么，与共同的报身有什么区别呢？共同的报身只能在超越痛苦时享受，无法在轮回中享受。而这里，因为对轮回和涅槃都没有遗憾，所以区别很大。各自调伏的智慧轮。 这意味着，五身各自调伏五轮。智慧轮指的是法身的轮，智慧之海，即五种非共同智慧的形式，显现为大瑜伽的五种明智。或者从续部中修习。海洋的集合和知识的。 意思是，海洋有两种： 胜者之海和成熟之海。 胜者之海是现证菩提之轮，通过外道的道路，各自获得佛果，或者通过此续部修习。 成熟之海是报身之轮，即安住于十地的菩萨。 集合和智慧者是化身之轮，即所有可调伏的清净和不清净者。 具备无别的理解之境。 这意味着无别金刚之轮。 断除一切障碍的大菩萨。 这意味着，彻底断除所知障，大菩萨是指依附于轮，即报身之轮。 五佛等修习续部。 这意味着，五佛等是五部，通过依次修习这些续部，获得信解行和心意自在，通过掌握寿命的持明者来控制，并结合咒语。 为了见到金刚萨埵，名号得以成就。 这意味着，如此结合语咒金刚乘，为了无别地现见字母轮的本尊众，因此成就轮的名号。 六十三六字佛。 这指的是化身的语调三百六十。 其中，根本的语调有六种： 对于天神来说，如梵天之音；对于阿修罗来说，如乐器之音；对于人类来说，如歌舞之音；对于旁生来说，如迦陵频伽之音；对于饿鬼来说，如龙吟之音；对于地狱来说，如铃铛之音。 梵天
English
Although there are examples, they cannot be exhausted or counted. All-pervading, enjoying greatly. This means enjoying without location in both samsara and nirvana. So, what is the difference from the common Sambhogakaya? The common Sambhogakaya can only be enjoyed when transcending suffering, and cannot be enjoyed in samsara. Here, because there is no regret for either samsara or nirvana, the difference is great. The wisdom wheel that tames individually. This means that the five kayas each tame the five wheels individually. The wisdom wheel refers to the Dharmakaya's wheel, the ocean of wisdom, which is the form of the five uncommon wisdoms, appearing as the five vidyas of Mahayoga. Or, it is cultivated from the tantras. The ocean of assemblies and knowledge. This means that there are two oceans: The ocean of victors and the ocean of maturation. The ocean of victors is the wheel of manifest enlightenment, attaining Buddhahood through the paths of outsiders, or cultivating through this very tantra. The ocean of maturation is the Sambhogakaya's wheel, which is the Bodhisattvas abiding on the ten bhumis. The assembly and the wise ones are the Nirmanakaya's wheel, which is all those to be tamed, pure and impure. Possessing the state of undifferentiated understanding. This means the undifferentiated Vajra wheel. The great Bodhisattva who abandons all obscurations. This means completely abandoning the obscurations of knowledge. The great Bodhisattva refers to relying on the wheel, which is the Sambhogakaya's wheel. The five Buddhas and others cultivate the tantras. This means that the five Buddhas and others are the five families. By cultivating these tantras in sequence, one gains faith and conduct, and masters the mind. By controlling the vidyadhara who has power over life, and combining mantras. In order to see Vajrasattva, the name is accomplished. This means that by combining speech mantras in the Vajrayana, in order to directly see the assembly of deities of the wheel of letters without differentiation, therefore the name of the wheel is accomplished. Sixty-three six letters Buddha. This refers to the three hundred and sixty tones of the Nirmanakaya's speech. Among them, there are six fundamental tones: For the gods, like the sound of Brahma; for the asuras, like the sound of musical instruments; for humans, like the sound of song and dance; for animals, like the sound of Kalavinka; for pretas, like the sound of dragons; for hell beings, like the sound of cymbals. Brahma
Chinese
仅仅一个梵音也有：绷的哇、咚的哇、夏达哇、嘎达哇、江嘎德吾、邦嘎德吾，共六种。每一种都有十种功德：生起觉受，明辨，无有不合，值得倾听，极其深奥，无论何者都无法阻挡其后生起，悦耳动听，不混乱，极其清晰。这样，梵音就有六十种功德。同样，其他众生的梵音也有六十乘以六，总共三百六十种功德。“具备五种听觉器官，因此听闻”，这是因为秘密主并非五身之集合。具备五种听觉器官：法身仅仅听闻佛法，通过无生义的听觉器官。报身通过领悟象征的听觉器官。化身通过觉性加持的听觉器官。金刚身通过无别金刚的听觉器官。化身通过肉耳听闻。“秘密续部宣说听闻”，这是说五身宣说秘密咒语续部时，四身实际上是由化身听闻的。因此，秘密主在总结词句时说，四身在开示时说“在此时”，而化身则说“在此时我听闻”。“如镜子般的八法”，这是说，报身以领悟来消除眷属的遮障，这是一个比喻。例如，镜子具备八种功德：消除污垢，产生美好，使容貌清晰，显现影像，无需努力，没有造作，不具备（实有），不不具备（空性）。同样，圆满报身也消除眷属的遮障，清晰地显示法性，使意义清晰，无需努力，不具备实有，不间断地具备（空性）。“引导义前后成佛”，这是说，从辩论者口中引出，然后用普通的回答来驳斥。那么，因的乘的佛和果的乘的佛，是同一相续还是不同相续？如果相同，那么你的果就是普光。大乘是乘的根本。