Chinese
以多种名称来称谓，如《总集论》中说： “最为清净一切胜，本来解脱如来藏，普贤一切之主宰，菩提心性定如是。” 又说：“心识勇士无始末，金刚心识大欢喜，普贤一切之主宰，金刚藏性主中主，无有始末之性故，是故亦名胜初尊，一切轮之主宰故，是故亦是胜中胜。” 如是宣说。 三者，色身的化身显现的方式有两种，即报身和化身。 初者，如《佛陀密道次第》中所说：“自然圆满觉性之，刹土宫殿座垫饰，显现无量光芒等。” 如是宣说。 大法身安住于内明法性之中，犹如曼遮罗石内部的光芒，因五色阳光的照射而显现。 在自显的境界中，外在显现扩展的智慧显现，成为受用无量身和刹土的处所。 化现的庄严是，在莲花生大士冈底斯海的掌心，生长的莲花树的叶子和花蕊上，都累积有二十五个刹土。 从足底的跏趺坐以下，流淌的香水流中，也有十六个刹土。 在这些刹土中，五部佛陀具备五种决定的自性，具足相好之海，恒常受用常法的法轮，其数量不可胜数。 这些是智慧大密海的刹土和身之庄严，是报身大身的名称基础。 这些刹土在一个微尘之上，与无量大海微尘数量的刹土也不相违背，一个身显现无量大海的身，而且每个身都遍布无量大海的刹土等等，要知道这是幻化金刚嬉戏不可思议的境界。 如《秘密藏》中说：“三千世界芥子入，从界迎请坛城供。” 又如《华严经》中说：“一尘之上尘数佛。” 等等如是宣说。 拥有这些刹土之主权的导师，也就是报身
English
It is referred to by many names, as it is said in the Compendium of Thoughts: "Most pure, supreme of all, Primordially liberated, thus gone one, Samantabhadra, lord of all, The nature of bodhicitta is definite." And it says: "Mind hero without beginning or end, Vajra mind hero, great joy, Samantabhadra, lord of all, Vajra essence, chief of chiefs, Because there is no beginning or end, Therefore it is also called the supreme first, Because it is the chief of all wheels, Therefore it is also the lord of the supreme." As it is proclaimed. Thirdly, there are two ways in which the manifestation of the form body appears: the Sambhogakaya and the Nirmanakaya. Firstly, as it is said in the Secret Path of the Buddha: "The spontaneously perfect awareness, Fields and palaces, seats, thrones, ornaments, Appearing in many rays of light, etc." As it is explained. The great Dharmakaya abides within the clarity of the inner nature of reality, just as the light inside a manishila stone is illuminated by the rays of the five-colored sun. In the realm of self-appearance, the outward manifestation of expanding wisdom becomes a place to enjoy immeasurable bodies and realms. The manifested splendor is that on the leaves and stamens of the lotus tree growing in the palm of Padmasambhava's Mount Kailash Lake, twenty-five realms are stacked. From below the lotus posture of the feet, in the streams of perfumed water flowing, there are also sixteen realms each. In those realms, the five Buddha families possess the nature of the five certainties, the master of the ocean of marks and signs, constantly enjoying the wheel of the eternal dharma, arranged in countless ways. These are the fields of the great secret ocean of wisdom and the splendor of the body, the basis for the name of the great Sambhogakaya. These realms, even on a single atom, do not contradict the realms equal to the atoms of the infinite ocean, and one body gathers the bodies of the infinite ocean, and each body pervades the infinite ocean of realms, etc. Know that this is the inconceivable realm of the illusory Vajra play. As it is said in the Secret Essence: "The three thousand worlds enter into a mustard seed, From the realm, invite and offer the mandala." And as it is said in the Avatamsaka Sutra: "On one atom are Buddhas equal to the atoms." And so on, as it is proclaimed. The teacher who possesses dominion over those realms is also the Sambhogakaya
Chinese
具有七种自性的特点，即：如是成熟的自性，不需寻求功德而自然成就的自性，智慧无边无际的自性，虽对果有自在却无法显示自身体性的自性，虽显现平等性却远离行境的自性，从一和多中解脱的自性，无有三时聚散的自性。以七种自性大主尊自然成就之故，依所化众生的根器，从身语意的各种表相中，于相好炽燃的色身，手足有轮相等三十二相，指甲红铜色等八十随好，这些共同的相好，以及导师的心识以四种智慧区分的能力所显现的外相好，脉轮清净的部分所显现的内相好，界清净菩提心完全清净的部分所显现的密相好。于大圆满报身中，脉界完全清净，于大乐自性中味成一体，被说是庄严中最殊胜的庄严。如《幻化网续》所说：阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）里（藏文，梵文天城体：लि，梵文罗马拟音：li，汉语字面意思：里）嘎（藏文，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）里（藏文，梵文天城体：लि，梵文罗马拟音：li，汉语字面意思：里）二乐，互相不杂知为一。十六双面具相好，一面具五种智慧，八十种忍等超胜因。如是说。极超离分别念的无漏解脱智慧之蕴，以及戒律之蕴，禅定之蕴，智慧之蕴，解脱之蕴这五蕴，也是如来身语意功德事业五种大主尊，毗卢遮那佛、不动佛、宝生佛、无量光佛、不空成就佛五佛，以及五界，法界自在母、佛眼佛母、嘛嘛枳佛母、白衣佛母、誓言度母，以自性清净故，于不变大乐和一切种胜妙空性双运中安住，从中产生坛城，眷属，各自的聚落，父尊，母尊，身色，手印，有贪者，无贪者，如来，佛母，菩萨，菩萨母，忿怒尊，忿怒母等，奇妙游戏之轮。
English
It possesses the distinction of seven natures, namely: the nature of maturing into suchness, the nature of spontaneously accomplishing without seeking qualities, the nature of wisdom without beginning or end, the nature of having dominion over the result but without revealing its own essence, the nature of manifesting equality but being separate from the field of action, the nature of being liberated from one and many, and the nature of being without gathering or separation in the three times. Because of the spontaneous accomplishment as the great lord of seven natures, according to the capacity of those to be tamed, from the aspect of various signs of body, speech, and mind, in the form body blazing with marks and signs, such as the feet and hands marked with wheels, the thirty-two major marks, and the eighty minor marks such as copper-colored nails, these common marks and signs, and the external marks and signs manifested from the ability of the teacher's mind to be divided by four wisdoms, the internal marks and signs manifested from the purity of the channels and wheels, and the secret marks and signs manifested from the complete purity of the element of bodhicitta. In the great enjoyment complete body, the channels and elements are completely pure, and the taste is unified in the nature of great bliss, which is said to be the most excellent of ornaments among ornaments. As it is said in the 《Illusion Net Tantra》: A（Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A）li（Tibetan, Devanagari: लि, Romanized Sanskrit: li, Literal Chinese meaning: 里）ka（Tibetan, Devanagari: क, Romanized Sanskrit: ka, Literal Chinese meaning: 嘎）li（Tibetan, Devanagari: लि, Romanized Sanskrit: li, Literal Chinese meaning: 里）two joys, know that they are one without mixing with each other. Sixteen double-faced with signs, one side possessing five wisdoms, eighty forbearance etc. surpassing causes. Thus it is said. The aggregates of wisdom of liberation, which are completely beyond conceptual constructs and free from defilements, and the aggregate of discipline, the aggregate of concentration, the aggregate of wisdom, and the five aggregates of liberation are also the great lords of the five qualities of body, speech, mind, virtue, and activity of the Tathagata, Vairochana, Akshobhya, Ratnasambhava, Amitabha, Amoghasiddhi, and the five elements, and Dhatvishvari, Lochana, Mamaki, Pandara, Samaya Tara, because of their nature being completely pure, residing in the union of unchanging great bliss and all supreme emptiness, from which arise the mandala, the retinue, the individual assemblies, the father, the mother, the body color, the hand implements, those with attachment, those without attachment, the Tathagatas, the Tathagatamata, the Bodhisattvas, the Bodhisattvamata, the wrathful ones, the wrathful mothers, etc., the wheel of wonderful play.
Chinese
其布置也是从享用超越能所的智慧自显之境的角度安立的。见闻嗅尝四者依次为：地藏、金刚手、虚空藏、观世音四者。境，色声香味四者依次为：嬉女、鬘女、歌女、舞女四者。同样，眼、耳、鼻、舌四根依次为：慈氏、除盖障、普贤、文殊。过去、未来、现在、不定的四时依次为：花女、香女、灯女、水女。此外，与金刚佛母交合的秘密境，以及三识聚合的触，能触、所触、触识所感受的大乐之味，也是四种穷尽之大。常断我相四者也具有四忿怒母的自性等等，无量眷属的形相，也是导师本身的游舞，显现为坛城和眷属之相，并非是不尽庄严轮以外的其他。如《心要续》云：“自智无边无际之坛城，四智光芒轮之相。”又如《总集经》云：“果位究竟密严刹土中，安住坛城与眷属之相。”如是宣说。这些也是佛陀自显的智慧，一切相之自性，幻化网的游舞，一切相中都是刹土，一切相中都是座垫，一切相中都是宫殿，一切相中都是东方，一切相中都是上方，一切相中都是下方，一切相中都是圆形，一切相中都是方形，一切相中都是三角形，一切相中都是面，一切相中都是手，一切相中都是足，一切相中都是眼，一切相中都是前方。一根也能做一切根的作用，因为智慧的能量没有止境，所以法界无边地遍布和扩展。如《狮子力圆满经》云：“普贤之面遍观十方，普观普贤身无前后，充满十方以眼而观视。”又如《时轮经》云：“一切处有手与足，一切处有眼与头与面，一切处具听觉，世界之边际，一切处周遍而安住。”如是说。
English
Their arrangement is also established from the perspective of enjoying the realm of self-appearing wisdom that transcends the object and the subject. The four, seeing, hearing, smelling, and tasting, are in order: Ksitigarbha, Vajrapani, Akashagarbha, and Avalokiteshvara. The four objects, form, sound, smell, and taste, are in order: the alluring goddess, the garland goddess, the song goddess, and the dance goddess. Likewise, the four faculties, eye, ear, nose, and tongue, are in order: Maitreya, Nivarana-Vishkambhin, Samantabhadra, and Manjushri. The four times, past, future, present, and indefinite, are in order: the flower goddess, the incense goddess, the lamp goddess, and the water goddess. Furthermore, the secret realm of union with Vajravarahi, and the touch of the union of the three consciousnesses, the great bliss experienced by the toucher, the touched, and the touching consciousness, are also the four great finalities. The four, permanence, annihilation, self, and sign, also possess the nature of the four great wrathful mothers, etc. The forms of the infinite retinue are also the play of the teacher himself, appearing as the mandala and the retinue, and are none other than the inexhaustible wheel of adornment. As the Heart Essence Tantra says: "The self-awareness is a mandala without beginning or end, the four wisdoms radiate as the form of a wheel." And as the Khok Zhung says: "In the ultimate Akaniṣṭha, the result is complete, residing as the form of a mandala and retinue." As it is explained. These are also the self-appearing wisdom of the Buddha, the nature of all aspects, the play of the net of illusion, in all aspects are pure lands, in all aspects are seats, in all aspects are palaces, in all aspects are east, in all aspects are above, in all aspects are below, in all aspects are round, in all aspects are square, in all aspects are triangular, in all aspects are faces, in all aspects are hands, in all aspects are feet, in all aspects are eyes, in all aspects are front. Each faculty also performs the function of all faculties, because the power of wisdom is without cessation, therefore the Dharmadhatu is boundless, pervading and expanding. As the Lion's Strength Perfection Sutra says: "The face of Samantabhadra sees in all ten directions, the all-seeing Samantabhadra's body has no front or back, filling the ten directions he sees with his eyes." And as the Kalachakra Tantra says: "From all places are hands and feet, from all places are eyes and heads and faces, from all places possessing hearing, the edge of the world, abiding pervading all places." As it is said.
Chinese
佛的刹土，唯有佛陀的传承所摄持，因此，即使是十地自在者也无法看见。因为他们尚未从一切障碍中解脱，也未获得如实知和尽所有知的智慧之眼，未曾远离尘垢。如《宝性论》所说：“非言语境故，以胜义摄故，非证悟处故，超譬喻之故，无有上故，未摄有寂故，佛土圣者亦，不能思其境。” 如是宣说。 无论何处，那些超越世间的圆满净土，也都是自显光明之基的显现，显现为清净浩瀚的轮涅器情，与清净的梦境和法性相同。无论何时，当能取所取以及习气完全清净之时，除了显现之外，不应认为在其他地方，木石等物质以自相存在。《幻化经》中说：“若无真识之自明，大乐刹土亦见为恶趣处。若悟胜乘平等之义，则恶趣处亦为色究竟天、兜率天。” 如是宣说。 第二，化身。 也就是说，根据所化众生自相续中如来藏的染污程度，分为未清净、稍微清净和极度清净三种情况，调伏者的导师也会相应地显现。对于极度清净的法身而言，由于轮涅平等大性，虽然未曾从胜义法界中移动，但色身却能毫不费力地展现大悲的化现，无有止境地示现各种游舞。因此，在所化众生和调伏者二者显现为他力的状态中，如同清澈无垢的净水容器中，有多少清净的意乐，就会显现多少化身的月亮倒影，这是法性使然。 如玛帕米所说：“如于琉璃清净地，天主身之影像现，如是众生清净地，能仁之身影像现。” 以及经部中说：“胜者法性无身极寂静，无二自性无有而证悟，以妙好之色身庄严相，充满一切有情而作导师。” 如是宣说。 其中分为三种。