Chinese
转变的导师普贤王如来，于法界安乐逝者之精华，从原始之基显现为基现之刹那，于自显中识自显，以自智之智慧，于自处解脱，故于三时边中起始等一切所知，皆不分别，于自生之智慧中成佛。如《续王》云：无始无中边，亦无分别。无二离三无垢无分别。又如《文殊幻化网》云：无分别任运成，三时佛陀作事业，佛陀无始亦无终，最初之佛无偏颇。如是，虽于义上无有，然由错觉突发之二障，及其习气，于自性中完全清净，故为大断。以知与所知无二之大智慧，于轮回寂静不分界限，普遍照见，故为大悟。由彼等之威力，为利一切有情，无有执着，任运成就事业，乃大心。如《现观庄严论》云：有情皆殊胜，心及断与悟，此三之大性，当知此为利。如是，彼者无有任何执着，远离一切戏论之边，乃法界之智慧。不分轮回涅槃好坏，视其为平等性，故不住于有寂之边，乃平等性之智慧。以通达如所有性之智慧，获得自在，故以因之乘等所行一切，皆于法界寂灭之胜义谛中安住，超越仅说空性之境。如来等以各自之智慧所见之境，十地自在之佛子等，以及所化之众，于眼所见之色身，于耳所闻之语，于鼻所嗅之圣戒之香，于舌所尝之法味，于身所触之禅定安乐，以及以分别之智慧衡量法等之基或因，成为融入而未昏昧之智慧，微细自性内明童瓶身之大刹土，如于水晶光中收摄之相而安住。
English
The transformative teacher, Samantabhadra, within the essence of the Bliss-Gone One in the Dharmadhatu, from the primordial ground, at the instant of the arising of the ground-appearance, recognizing the self-appearance as such, the wisdom of self-awareness itself is liberated in its own place, thus, regarding all knowable things such as the three times, extremes, middle, beginning, and end, without any conceptualization, one becomes enlightened in the self-originated wisdom. As it is stated in the Root Tantra: 'Without beginning, middle, or end, and without distinctions. Non-dual, free from three, stainless, without conceptualization.' And also in the Magical Net of Manjushri: 'Non-conceptual, spontaneously accomplished. The Buddhas of the three times perform activities. The Buddha has no beginning or end. The first Buddha is without bias.' Although in reality there is nothing, the two obscurations of sudden delusion, together with their imprints, are completely purified in their own nature, hence the great abandonment. With the great wisdom that knows no duality of knower and known, seeing universally without differentiating between samsara and nirvana, hence the great realization. Through the power of these, for the benefit of all beings, without any aim, spontaneously accomplishing activities is the great mind. As it is stated in the Ornament of Clear Realization: 'All beings are supreme, mind, abandonment, and realization, the self-originated of these three great ones, this should be known as the purpose.' That very thing, without focusing on anything, free from all extremes of elaboration, is the wisdom of the Dharmadhatu. Without good or bad in samsara and nirvana, seeing it as equality, therefore not abiding in the extremes of existence and peace, is the wisdom of equality. Having mastery over the wisdom that knows suchness, all that is entered by the vehicles of cause, etc., abides in the supreme cessation where all is pacified in the Dharmadhatu, transcending the mere emptiness that is spoken of. The objects seen by the Tathagatas with their own individual wisdom, the bodhisattvas who are the lords of the ten bhumis, and the groups to be tamed, the form body visible to the eye, the speech audible to the ear, the fragrance of the noble precepts smelled by the nose, the taste of the Dharma tasted by the tongue, the touch of the bliss of samadhi felt by the body, and the basis or cause of measuring the Dharma with the wisdom of discrimination, etc., become the wisdom that is not obscured by absorption, the subtle nature, the inner clarity, the great realm of the youthful vase body, abiding in the manner of being gathered within the crystal light.
Chinese
以加持力，自显清净刹土自然成就，稠密庄严，远离思议与名相之境，广大无边且不堕于任何一方。由佛陀自身的智慧所摄持的自显受用圆满报身坛城，具有五种决定的体性，五部导师们也安住于身与智慧无二无别的巨大游舞之中。在其他时候，由于未能认识到从原始基始显现的自性，如梦一般的众生们，如同无因生错觉一般显现，并见到痛苦的轮回转动。因此，生起慈悲心，为了他们的利益，化现广大的刹土庄严，即自显受用圆满报身五种智慧，雪山大海手印之境，并且在每一个毛孔中，都有四大元素的微尘，在所有的地方都充满着巨大的刹土，其形状、大小、起始和终结等等，超越了一切可以言说的范围。这些刹土也各不相同，互相交融，以其他形式生起和变化，迁移和坠落，没有丝毫被其他物质所沾染，以刹土和佛身如海一般充满法界。如《华严经》所说：“一毛端处有，无量诸佛土，种种相不同，其处无杂乱。”又如《秘密不可思议经》所说：“寂静慧，虚空有多广，如来刹土身，亦复遍如是。”如是等等。这些也是佛陀三身各自不同的刹土，法身时为光明金刚藏刹土，自显报身时为梵天鼓音刹土，化身时称为大梵天劫。在这些刹土中，原始怙主自身的化身佛陀海，于三时中降临，众生界也如大海一般存在，四大元素和虚空所遍及的一切都包含在这个大梵天劫之中。在那里，不净的众生们经历死亡和转世，出生和显现，成佛
English
Through the power of blessings, the self-appearing pure realms are spontaneously accomplished, densely adorned, far beyond the realm of thought and names, vast and boundless, not falling into any direction. The self-appearing enjoyment complete Sambhogakaya mandala, held by the wisdom of the Buddha himself, possesses the nature of five certainties, and the teachers of the five families also abide in the great play of body and wisdom being non-dual. At other times, because they fail to recognize the self-nature that arises from the primordial ground, sentient beings, like a dream, appear as if they are deluded without cause, and see the wheel of suffering turning. Therefore, compassion arises, and for their benefit, a vast array of realms is manifested, namely the self-appearing enjoyment complete Sambhogakaya five wisdoms, the realm of the great snow mountain sea mudra, and in each pore, there are dust particles of the four elements, and in all places are filled with great realms, whose shape, size, beginning and end, etc., transcend all that can be spoken. These realms are also different from each other, intermingling with each other, arising and changing in other forms, migrating and falling, without being contaminated by other substances in the slightest, with realms and Buddha bodies filling the Dharmadhatu like an ocean. As the Avatamsaka Sutra says: "In a single tip of a hair, there are countless Buddha lands, with various forms and no difference, yet they are not mixed up." And as the Secret Inconceivable Sutra says: "Peaceful wisdom, as far as space pervades, so too do the Tathagata's realms and bodies pervade." Thus and so on. These are also the different realms of the three bodies of the Buddha, the Dharmakaya is the realm of the Clear Light Vajra Essence, the self-appearing Sambhogakaya is the realm of Brahma Drum Sound, and the Nirmanakaya is called the Great Brahma Kalpa. In these realms, the emanation Buddhas of the primordial protector himself, the ocean, descend in the three times, and the realm of sentient beings also exists like an ocean, and all that is pervaded by the four elements and space is included in this Great Brahma Kalpa. There, impure sentient beings experience death and rebirth, birth and manifestation, and Buddhahood.
Chinese
趋入寂灭，教法住世和隐没，以及修道等苦乐的各种显现方式。同样，每个微尘中也显现出山、洲、海洋等无量刹土。不仅如此，一个微尘之上的世界中，一个极微尘上也安住着无量众生界，这些都是善逝的幻化，菩萨们净土的广大愿力，众生因错觉而积聚的业力显现，以及法性自然成就等因缘聚合所致。如《华严经》云： 佛陀智慧之境不可思议， 加持神变即是此等相。 刹土如海宣说无边际， 毗卢遮那佛以法皆清净。 菩提心如一切众生愿， 无量愿海皆得清净已， 众生之业无量如海故， 一切方所刹土皆生起。 菩萨一切神变与幻化， 以及趣入一切智智之门， 一切愿海皆已现证故， 虚空界中广大刹土生。 行持无边无际如海行， 行已趣入无量善逝之境， 一切方所刹土皆清净， 无量劫中一一清净诸刹土。 众生心境不可思议故， 一切业之刹土皆生起。 又如《普贤行愿品》云： 一毛孔中三世刹， 佛海及与刹海转， 劫海行持入彼等。 这些实际上是无而显现，因为在法界中，世俗谛从一开始就未曾成立。第二，从那以后，金刚持在此刹土中成佛的方式是：为了调伏此刹土的众生，最初的佛陀普贤王如来以善巧方便的巨大幻化，示现如同凡夫一样生起菩提心，然后示现成佛之相和事业的游舞。这样的方式是共同的
English
passing into sorrow, the teaching abiding and declining, and the way of practicing the path, and so forth, the manner of experiencing various appearances of happiness and suffering. Likewise, in each atom appear limitless realms such as mountains, continents, and oceans. Moreover, on one atom of that world, even on one of its tiniest particles, reside limitless realms of sentient beings. These are the emanations of the Sugatas, the great power of the aspiration prayers of the Bodhisattvas to purify their fields, the manifestation of the accumulation of karma by sentient beings' delusions, and the perfect gathering of causes and conditions such as the inherent nature of phenomena. As it is said in the Avatamsaka Sutra: The realm of the Buddha's wisdom is inconceivable; These blessings and miraculous displays are like this. The teaching is shown in a sea of realms, without beginning or end; Vairochana purifies them all with Dharma. The mind of enlightenment is like the thought of all; The ocean of limitless aspirations is purified; Because the karma of sentient beings is limitless like the ocean; All realms in every direction arise. The miraculous displays of all Bodhisattvas, And the gate of entry into the All-Knowing One; All the oceans of aspirations are manifestly accomplished; And boundless realms arise in the expanse of space. Acting without end or middle with oceans of conduct, Acting and entering the realm of immeasurable Sugatas, All the realms of the directions are purified, Purifying each realm individually in countless eons. Because the minds of sentient beings are inconceivable, All the realms of karma arise. And as it is said in the Samantabhadra's Prayer of Conduct: In a space the size of a hair, realms of the three times, Oceans of Buddhas and oceans of realms, Oceans of eons are practiced and entered into. These are also clear appearances that are in reality nonexistent, because in the realm of Dharma, conventional truths have never been established from the beginning. Second, from then on, the way Vajradhara attained Buddhahood in this realm is as follows: For the sake of taming the beings of this realm, the primordial Buddha Samantabhadra himself, through a great emanation of skillful means, showed how to generate the mind of enlightenment like an ordinary person, and then displayed the play of the manner of attaining Buddhahood and his deeds. Such a manner is common
Chinese
也被称为乘。在《父子相见经》中说：大雄善巧方便，为了使众生完全成熟，成百上千俱胝的胜者，虽然示现为佛陀，但您仍然是引导者，请多示现佛陀的事业。如《圣大宝积经》中所说：即使已经完全靠近菩提大海，为了使众生大海完全成熟，示现菩提心生起大海，恒时示现不减损的行持大海。善逝们的幻化就是如此。如是所说。从这里起，在无数劫之前，在名为自性清净庄严的刹土中，最初的怙主以幻化的形象向佛陀大美花献上一个金刚杵，最初发起殊胜菩提心。之后，从两世起，转世为家主善施之子名为宝鬘，在佛陀善妙法轮前听闻佛法。之后，转世为名为电光之子婆罗门童子善施，在佛陀善慧前听闻佛法，并在七年中安住于禅定。在七十五劫的尽头，在名为珍宝蕴庄严的山顶上，示现圆满正等觉成佛之相，并在法身的境界中安住一大劫。圆满一切受用身的庄严和颜色的轮涅自生，并且从其自性中，自显无数自生五部佛陀的坛城。从显现分中，具足一切相好，显现为金刚持之身，这是从发起菩提心的所依金刚杵的供养中产生的。这些也是身语意无尽庄严轮的事业，获得了三十六种自在，这是心髓的讲解方式之一。实际上，如上所述，与最初怙主的善巧方便幻化没有差别。大多数密咒续部所说的金刚持，以及心髓甚深秘密金刚处所说的普贤王如来，以及其他的第一位佛陀和金刚萨埵等名称。
English
It is also known as a vehicle. In the Sutra of Meeting Father and Son, it says: "Great hero, skillful in means, for the sake of completely maturing sentient beings, hundreds of thousands of billions of Victors, although having shown themselves as Buddhas, you are still the guide. Please show many deeds of the Buddha." As it is said in the Noble Mahāratnakūṭa Sūtra: "Even having completely approached the ocean of Bodhi, for the sake of completely maturing the ocean of sentient beings, showing the ocean of Bodhicitta arising, constantly showing the undiminishing ocean of conduct. Such are the emanations of the Sugatas." As it is said. From here, countless eons ago, in a realm called Self-Nature Completely Arranged, the first protector, by means of emanation, offered a golden vajra to the Buddha Great Beautiful Flower, and first generated the supreme Bodhicitta. Then, from two lifetimes, he was born as the son of the householder Lekshyin, named Norbu Trengwa (Jewel Garland), and listened to the Dharma in the presence of the Buddha Khorlo Lekpar Chöpa (Wheel of Well Conduct). Then, he was born as the son of the light, the Brahmin boy Lekshyin, and listened to the Dharma from the Buddha Gewai Lodrö (Virtuous Intellect), and remained in samadhi for seven years. At the end of seventy-five kalpas, on the summit of a mountain called the Array of Precious Masses, he manifested the attainment of complete and perfect enlightenment, and remained in the contemplation of the Dharmakaya for one great kalpa. The enjoyment of all complete Sambhogakaya ornaments and the wheel of colors arose spontaneously, and from that very state, countless mandalas of the five families of self-arisen Victors arose spontaneously. From the appearance aspect, the body of Vajradhara, complete with all marks and signs, arose from the offering of the vajra, the support for generating Bodhicitta. These are also the inexhaustible body, speech, and mind, the activities of the wheel of ornaments, possessing thirty-six powers, which is one way of explaining the Heart Essence. In reality, as explained above, there is no difference from the skillful means and illusion of the first protector. The Vajradhara who teaches most of the secret mantra tantras, and Kuntuzangpo (Samantabhadra) who teaches the profound secret Vajra place of the Heart Essence, and other names such as the first Buddha and Vajrasattva.