English
It must be accomplished by relying on this, which can also be known from the names of the respective cause and effect vehicles. If one thinks that it becomes meaningless to explain the divisions of the result in the causal vehicle, there is no fault. Because, although it can be explained in this way for those who are dull and believe in the causal vehicle, the ultimate meaning of the sutras lies in the mantras. There, only generalities such as self-nature accomplished, the luminosity of reality, and the sacred self are explained. In order to fully explain the extremely vast reality and the means to realize it in the mantras, the Buddha of the mantras does not become the Buddha of the sutra path. Just as the end of a long road meets a shortcut, no matter which path one takes, the meaning is the same at the destination. If one thinks that it is meaningless to teach the path of the sutras without the mantras, that is not the case. Although the path is very short, just as only those with great physical and mental strength can enter the steep and precipitous path, the disciples of the mantras are those with sharp faculties and great intelligence, otherwise there is great risk. Although the path is long, just as there is no fear of steepness, etc., and those with weak physical and mental strength enter, and the risk is small because they proceed slowly, the teaching of the long path of the sutras is also because the All-Knowing One is skilled in means, so it should be known that this is the supreme way of teaching, which is essential. If it is not like that, the two vehicles of cause and effect will become contradictory in their views, and ultimately will not converge into one vehicle, and the aspects of ultimate meaning will also become two, etc. Because there are great faults, one must be skilled in not wasting the activities of the Victorious Ones. Fourth, explaining the difference between the Dharmakaya and wisdom of the cause and effect vehicles: The great scholars of the past, who were supreme seers, analyzed the differences between the Buddhas taught in the sutras and tantras in order to differentiate between the cause and effect vehicles and wisdom: The Dharmakaya has three differences: essence, characteristics, and blessings. First, the Dharmakaya of the characteristic vehicle is emptiness free from elaboration, like the sky. As it says in the *Entering the Middle Way*: 'By burning all the dry firewood of knowable objects, pacification is the Dharmakaya of the Victors. At that time, there is neither birth nor cessation.'
English
Da. As it is said, "The cessation of mind is the manifestation of the body." The Dharmakaya of mantra is the union of appearance and emptiness, the nature of the sphere and wisdom. As it is said in the Magical Net, "The world, moving and unmoving, etc., is without substance in appearance itself." Second, the Dharmakaya of the characteristic vehicle falls into the extreme of emptiness, while the Dharmakaya of mantra is non-dual appearance and emptiness, so it does not fall into the extreme of permanence or annihilation. Third, from the Dharmakaya of characteristics, only the two blessed Rupakayas arise. The Dharmakaya of mantra arises from the blessing of the union of the sphere and wisdom, appearance and emptiness, manifesting the five bodies and so on, as appropriate. Similarly, there are also differences between the Sambhogakaya and the Nirmanakaya. The reason is that the characteristic vehicle believes that the two Rupakayas are created by cause and condition, while the Rupakaya of mantra is not created by cause and condition. As the former says, "Because it does not depend on cause and condition." If divided, there are two: the difference of the Sambhogakaya and the difference of the Nirmanakaya. There are also two differences in the Sambhogakaya: the difference in enjoyment is that the Sambhogakaya of the characteristic vehicle enjoys the white side but does not enjoy the black side. The Sambhogakaya of mantra enjoys both. The difference in the method of enjoyment is also that in the characteristic vehicle there is no method of enjoying the black side. Mantra has a method of enjoying both black and white. There are also two differences in the Nirmanakaya: the difference in the field of those to be tamed is that the Nirmanakaya of the characteristic vehicle tames those to be tamed on the white side but does not tame those to be tamed on the black side. The Nirmanakaya of mantra has no partiality towards those to be tamed. The difference in the method of taming is also that the Nirmanakaya of the characteristic vehicle has no method of taming the black side. The Nirmanakaya of mantra has the method of taming both the black and white sides of those to be tamed. Furthermore, the Dharmakaya is distinguished by the great bliss that does not change, and although the Sambhogakaya has five certainties, the pure lands and the retinue of teachers are all spontaneously accomplished appearances in the great clarity of the ground of self-appearance, and are not included in other appearances. The Nirmanakaya also acts through the four modes of taming.
Chinese
要知道，在任何四种土地上获得统治权，并有能力为被调伏者行利益等其他殊胜之处。同样，他行利益于众生，当如来现证一切智智时，从其自性方面来说，所调伏的众生界如大海般浩瀚，以及调伏之方便的差别，所有这些都不过是大悲的游舞。一切都以一味一体的方式，毫不费力地自然成就，因此，不依赖于所调伏者的福德资粮和诸佛的发心之差别等因缘，所有众生的心性，即是佛陀的智慧，安乐逝者的心髓，法性遍一切处的自性，无有来去迁变的，如油遍布于芝麻中一般，安住于无有分别的自性之中，这就是以自性遍布的利他事业，以非造作的自性而恒常，具有遍布和自然成就的特征。在《增长信力入行经》中说：‘文殊，在十方世界的无量世界中，所有外道之处，以及世间和出世间的一切事业，无论发生什么，所有这些都是如来自然成就的智慧所生。’为什么呢？因为具有不混杂之法。’又，《宝性论》中说：‘由他力而生厌离，以及平等看待自他众生，因为事业未圆满，故于轮回中不停止。’这是恒常之义。如是，虚空无尽，众生恒常自然成就，无碍慧者，真实利益众生。’这是遍布和自然成就之义。在《百业经》中说：‘海中摩羯鱼所居之浪涛，或有时过时，然佛陀对于应调伏之诸子，无有时过时。’如是宣说，自然成就之事业，依赖于与所调伏者各自相适应之根器而苏醒的方式，以涅槃之续流所摄持之勤作。
English
It should be known that there are other distinctions such as having dominion over any of the four types of lands and having the power to work for the benefit of those to be tamed. Likewise, when the Tathagata manifests the state of omniscience, from the aspect of his own nature, the realm of sentient beings to be tamed is as vast as the ocean, and the differences in the methods of taming are nothing other than the play of great compassion. Since everything abides in a single taste, effortlessly and spontaneously, therefore, without depending on the accumulation of merit of those to be tamed and the distinctions of the aspirations of the Buddhas, etc., the nature of the minds of all sentient beings, which is the wisdom of the Buddha, the essence of the Sugata, the nature of the all-pervading Dharmata, without coming, going, or changing, just as oil pervades sesame seeds, abides in a nature that is indivisible. This is the all-pervading activity that is constant in nature, uncompounded, and characterized by pervasiveness and spontaneity. In the Sutra of Entering into the Development of Faith, it says: 'Manjushri, in all the infinite realms of the ten directions, all the abodes of the Tirthikas, and all the activities of the worldly and transmundane, whatever arises, all of these arise from the spontaneously accomplished wisdom of the Tathagata.' Why is that? Because it possesses unmixed Dharma.' Also, in the Uttaratantra it says: 'Due to arising from the power of others, and viewing self and sentient beings equally, because the deeds are not completely perfected, therefore, he does not cease to act in samsara.' This is the meaning of constancy. 'Thus, as the limit of space is endless, sentient beings are always spontaneously accomplished; the unobstructed, wise one truly engages in the benefit of sentient beings.' This is the meaning of pervasiveness and spontaneity. In the Hundred Deeds Sutra, it says: 'The waves where Makara fish dwell in the ocean may pass their time, but the Buddha does not pass his time for the sons who are to be tamed.' As it is said, that spontaneously accomplished activity depends on how it awakens in accordance with the individual capacities of those to be tamed, and the effort is encompassed by the continuum of Nirvana.
Chinese
并且在不分别的状态中，如逝者心性的力量显现般，与突发之法相遇合。善知识指示解脱之道，作为道的阶梯，以及道显现的方式，成为净化污垢的对治。菩提之苗已经成熟、正在成熟和将要成熟的方法，乃是善逝之事业和慈悲的奇妙游戏。如幻化般广大，以大悲之加持，于十方世界如微尘数般，利益众生的事业不可思议。以身语意和功德，以及任运成就之事业，不舍弃应调伏者。净化恶趣，成就菩提之境，圆满智慧之聚，普遍示现。如是说。另外，有人认为，虽然等持之智慧不动摇，但在后得位中利益众生。如云：不分别及其后得，即是智慧。如是说。也有人认为，由应调伏者之善业增长之因，以及佛陀往昔愿力之缘，而产生利益众生之事。入行论云：刹土身如如意树般显现，如如意宝般不分别，为救度众生，恒常利益世间。此乃离戏且显现。如是所说，也只是针对共同应调伏者的一种说法，难以是究竟之定论。古译宁玛派之教法珍宝的论述，名为《善说光明之喜宴》中，讲述诸佛三身之导师如何显现之品，即第二品。如是，在娑婆世界中，略述诸佛三身之导师如何显现之后，现在讲述这些导师如何转法轮之方式。首先，讲述因之三法轮的分类，分为二：从总体上区分意义而说，以及从具体上归纳要义而讲。第一，首先，至尊释迦牟尼佛之化身，依次转动因之三乘法轮，首先从四圣谛开始
English
And in a state of non-discrimination, like the power of the Sugata's heart appearing, it meets with sudden dharmas. The virtuous friend points out the path of liberation, as a ladder to the path, and as the way the path appears, it becomes the antidote to purify defilements. The methods for the sprout of Bodhi to have matured, be maturing, and will mature are the wondrous play of the Sugata's activities and compassion. Like a vast illusion, by the blessings of great compassion, the activities of benefiting beings in the ten directions, as numerous as dust motes, are inconceivable. With body, speech, mind, qualities, and spontaneously accomplished activities, they do not abandon those to be tamed. Purifying the lower realms, accomplishing the realm of Bodhi, perfecting the accumulation of wisdom, and universally demonstrating. Thus it is said. Furthermore, some believe that although the wisdom of meditative equipoise is unwavering, it benefits sentient beings in the post-meditation state. As it is said: Non-discrimination and its subsequent attainment are considered wisdom. Thus it is said. Some also believe that the cause of the increase of the white qualities of those to be tamed, and the condition of the Buddha's past aspirations, give rise to the benefit of beings. The Entering the Middle Way says: The field of the body appears like a wish-fulfilling tree, like a wish-fulfilling jewel, without discrimination, constantly benefiting the world for the sake of saving beings. This is free from elaboration and yet appears. As it is said, these are only explanations that rely on common beings to be tamed, and it is difficult to be the ultimate definitive meaning. In the commentary on the precious teachings of the Early Translation Nyingma School, called "The Good Explanation, Feast of Light," the chapter explaining how the teachers of the three Kayas of the Buddhas appear, is the second chapter. Thus, in the Saha world, after briefly describing how the teachers of the three Kayas of the Buddhas appear, now we will explain how these teachers turn the wheel of Dharma. First, explaining the classification of the three wheels of Dharma of the cause, divided into two: speaking from the perspective of generally distinguishing the meaning, and speaking from the perspective of specifically summarizing the essential points. First, the emanation body of the Supreme Sage, Shakyamuni, turned the three wheels of Dharma of the cause in a gradual sequence, first starting with the Four Noble Truths.