Chinese
是为了这个缘故。这样逝世后，因为不理解意义，为了像萨迦派等以利他为目的的修行者，以及像孩子一样的被调伏者们，以身调伏而示现化身神变。名为“花朵庄严世界”的地方，没有确定的名称，显现得不可思议。那么，是否只有像那样才会有出现和消失的显现呢？即使那样显现，也没有显现，因为从显现空的边解脱了。如同能仁的仪轨和庄严，在不同的刹土中显现了多少化身佛，所有这些都像魔术师从物品中变出马、牛等一样，在一些刹土中示现逝世后不再显现。然而，在其他刹土中，不像之前的名称和身体那样，而是像如何调伏那样显现并成办利益。以何化现呢？导师不动金刚萨埵，他本身具有最殊胜的心意，也是显现之因的慈悲和化身加持的力量。从无量世界的无数刹土中涅槃而隐没，变成黑暗，以及身体显现而如灯般照亮，无论如何示现，由于从一和多中化身解脱，示现三身无别，从任运成就大乐的境界中自然生起，并再次在那之中自然寂灭。因为导师的同一体性中，没有出现和消失的法。这样回答后，第十七个疑惑消除了。有些手抄本中写着“隐没显现”。第十八个是，从“无生”到“是伟大的救护者”之间所表示的。因为本体不被任何事物所束缚，所以没有生，因为远离了遮蔽，所以自生的智慧法身，即如是的法界，从原始以来就是心性安乐逝者的心髓。由于不理解这一点，众生的分别念被突如其来的业所遮蔽，就像眼睛看不见眼睛一样。然而，由于成为那整体的自性，所以没有比那更好的怙主和救护者。因此，自己的心髓，菩提心，那本身就是众生的怙主和伟大的救护者。
English
It is for this reason. After passing away like that, because they do not understand the meaning, for the sake of practitioners who aspire to benefit others, such as the Sakyapas, and for the sake of disciples who are like children, he manifests emanated miracles by taming with his body. The place called "Flower Adorned World" appears inconceivably, without a fixed name. Then, one might ask, is there appearance and disappearance only in that way? Even in that appearance, there is no appearance, because it is liberated from the extremes of appearance and emptiness. Just as the manner and arrangement of the Lord of Sages, in whatever different realms he manifests countless emanated Buddhas, all of them are like a magician who emanates horses, cattle, and so on from objects. In some realms, he passes away and does not appear, but in other realms, he appears as if he is taming, not with the previous name and body, and accomplishes the purpose. By whom is the emanation done? The teacher, Akshobhya Vajrasattva, who possesses the supreme mind, is also the power of compassion, the cause of appearance, and the blessing of emanation. From countless realms of immeasurable worlds, he passes into nirvana and disappears, becoming darkness, and how he arranges the body to appear as a lamp, but because the emanation is liberated from one and many, he manifests the three bodies as inseparable, arising spontaneously from the state of great spontaneous accomplishment, and again naturally subsiding into it. Because in the single lineage of the teacher, the dharma of arising and ceasing is not observed. Having answered in this way, the seventeenth doubt was cleared. In some manuscripts, it appears as "disappearance and appearance." The eighteenth is what is shown from "Unborn" to "Is the Great Protector." Because the essence is not grasped by anything, it is unborn, and because it is free from obscurations, the spontaneously arisen wisdom Dharmakaya, the realm of suchness, is the heart essence of the Sugata from the very beginning. Due to not realizing this, the conceptual thoughts of sentient beings are obscured by suddenly arising karma, just as the eye cannot see the eye. However, since it has become the nature of that totality, there is no better protector and refuge than that. Therefore, one's own heart essence, the mind of enlightenment, that itself is the protector and great refuge of beings.
Chinese
回答说“是”。这样，第十八个痛苦就消除了。第十九个是，从“胜利者”到“显现于境”之间所指示的。至尊释迦牟尼佛以三个词的含义，即头、鸟、热，作为迎接的三种教诲。然而，在这里，根据《大疏》，它被解释为三个坛城和三个咒语的含义。索·益西旺秋认为三个坛城是不可分割的。伟大的秘密主斯若普也以与你们三位的说法相一致的方式，将之视为寂止双运、三个坛城、三个咒语。这三者的意义的本质，是九乘次第的一切都应证悟的真如，通过不混杂、圆满显现的窍诀、神通的秘密之门，如第四十五章所说的三根本的意义等，以智慧、谋略和方法之最，即永恒之义、大事业和三者来确定。在道者的面前，有三者，即禅定、智慧和二者无别。正如第五十六章所说，这仅仅是瑜伽之王的圣妙智慧的行境。因此，如果在自身中寻找，就能找到。这样回答后，第十九个痛苦就消除了。第二十个是，从“胜利者”到“确定”之间所指示的。一切胜利者的心之秘密，以无分别智进入一切事物的法性、实相之义，无有能取所取，这就是自生智慧的真如。因为远离生灭之时，不可思议的法性如其本然，以证悟、串习至究竟的方式，完全确定的自性。不作任何思虑而安住于心，这就是确定意义的殊胜见修行。这样回答后，第二十个痛苦就消除了。第二十一个是从“诸法”到“存在”之间所指示的。一切诸法的体性，显现而不成立，无有而不穷尽，空性而生一切，与虚空的体性相符，如其本然的真如，因此一切边
English
Replied, "Yes." Thus, the eighteenth suffering was eliminated. The nineteenth is indicated by the passage from "Victorious One" to "appears in the realm." The Supreme Sage, the Lord of the Victorious Ones, considered the meaning of three words—head, bird, heat—as three instructions for welcoming. However, here, according to the Great Commentary, it is explained as the meaning of three mandalas and three mantras. So Yeshe Wangchuk considered the three mandalas to be inseparable. The great Secret Lord Srophuk also, in accordance with the sayings of you three, considered it to be the union of peace and insight, three mandalas, and three mantras. The essence of the meaning of these three is the suchness that all of the nine vehicles should realize, which is made to appear completely without confusion through the secret door of the magical instruction, like the meaning of the three roots spoken of in chapter forty-five, etc., and is definitely realized through the best of intelligence, counsel, and method, that is, the eternal meaning, the great affair, and the three. In the presence of the path, there are three: samadhi, wisdom, and the non-duality of the two. As stated in chapter fifty-six, this is solely the domain of the noble wisdom of the supreme yogi. Therefore, if you search within yourself, you will find it. Having answered thus, the nineteenth suffering was eliminated. The twentieth is indicated by the passage from "Victorious One" to "is certain." The secret of the minds of all the Victorious Ones, entering into the nature of all things, the meaning of reality, without subject and object, through non-conceptual wisdom, is the self-born wisdom, the suchness itself. Because it is free from the time of arising and ceasing, the inconceivable nature of reality as it is, is realized as the suchness of suchness, and by the manner of perfecting realization and habituation, the very nature of complete certainty. Placing the mind without thinking of anything, that itself is the definitive meaning, the supreme view and meditation. Having answered thus, the twentieth suffering was eliminated. The twenty-first is indicated by the passage from "All phenomena" to "will exist." The characteristic of all phenomena is that they appear but are not established, they are non-existent but do not cease, and from emptiness all things arise, thus conforming to the nature of space, and because of the suchness of suchness as it is, all extremes
Chinese
具有远离（二取）智慧身的圆满佛陀们，其法性身远离有碍和事物二者，无有显现，在本性三轮中，实际上既不生也不灭，因此，如果疑惑“如何产生舍利？”是不合道理的。然而，在不了义的层面，显现并不被遮止。为了使那些对舍利有信心的有情众生，将其视为供养的对境并从中受益，从无有事物且圆满一切的加持中，化现出如芥子般的幻化舍利，以如经续中所说的尺度，以大悲方便示现了安立之法。那么，如果寻找它，它会出现并被找到吗？绝对是这样，舍利是无欲的加持，因此，以各种欲望去寻找是找不到的，例如想要从沙子里榨油一样。因此，在胜义谛中，这是不会发生的例子：当播种稻种，结出的果实却是芝麻时，那时才会有舍利出现。这样回答后，第二十一个疑惑消除了。第二十二个是，从“形象显现”到“菩萨所说”之间所表达的：圣体的形象显现在所化有情的面前，圣语符合大乘经咒的甚深意义，通过教理、正理和口诀来宣说，具有法眼、精通历史，与可信的量相联系，从而对口诀的意义获得确定的把握，具有心要者是三金刚的自性，即殊胜的上师和阿阇黎，因为是诸佛的总集之化身，也是父母。圣身的形象、圣语的经卷和圣意的所依金刚等三者是供养的对境，是殊胜的信仰所依，这是导师、众生的怙主金刚萨埵所说的。这样回答后，第二十二个疑惑消除了。第二十三个是，从“不可思议”到“断绝”之间所表达的：化身和受用不可思议的诸佛，所有三身的自性，也是从轮回众生的清净心续中产生的，因此，在基位上，佛与众生没有分别，自性与因
English
The Victorious, perfect Buddhas, possessors of wisdom bodies free from dualistic grasping, their Dharmakaya is free from both encumbrances and objects, without appearance, and in the essence of the three mandalas, it neither arises nor ceases in reality. Therefore, it is unreasonable to question, "How do relics arise?" However, in the provisional sense, appearance is not obstructed. For the sake of benefiting sentient beings who have faith in relics, by appearing as objects of offering, from the blessings of being devoid of substance and complete in every way, emanated illusory relics the size of mustard seeds, etc., according to the measure described in the scriptures, the manner of establishing them through the skillful means of great compassion was shown. So, if one searches for it, will it appear and be found? Certainly, relics are the blessings of non-attachment, so searching with various desires will not find them, just like trying to extract butter from sand. Therefore, in the ultimate sense, an example of something that does not occur is: when one sows rice seeds and the fruit ripens into sesame seeds, at that time relics will appear. Having answered in this way, the twenty-first doubt was cleared. The twenty-second is what is taught from "Appearance of form" to "spoken by the Bodhisattva": The holy body appears as a form to the faces of those to be tamed, and the holy speech proclaims the profound meaning of the Great Vehicle Sutras and Tantras, in accordance with scripture, reason, and oral instructions. Those who possess the eye of Dharma, are skilled in history, and are connected with valid cognition of faith, thereby gaining definite confidence in the meaning of the oral instructions. Those who possess the essence are the nature of the three vajras, namely the excellent guru and acharya, because they are the embodiment of all Buddhas and are also the father and mother. The image of the holy body, the scriptures of the holy speech, and the vajra, etc., which are the supports of the holy mind, are the objects of offering and the excellent objects of faith, as spoken by the teacher, the protector of beings, Vajrasattva. Having answered in this way, the twenty-second doubt was cleared. The twenty-third is what is taught from "Inconceivable" to "is cut off": The Buddhas of inconceivable emanation and enjoyment, the nature of all three bodies, also arise from the purified mindstreams of sentient beings in samsara. Therefore, at the ground level, there is no difference between Buddhas and sentient beings, and the nature and cause
Chinese
如果断绝了自在的力量，从而断绝了轮回众生的延续，那么它的自性或者依赖于它，佛的延续也会断绝，因此，延续生命是由有缘众生的种姓中产生的圣者们所持有，从而代代相传。因此，如果没有轮回，佛也不会出现，但正因为有轮回，佛才会出现。这样回答后，第二十三种悲伤消除了。第二是，例如，从“例如”到“迷惑啊”。这表明，如来佛的化身涅槃是没有自性的。例如，就像天空中的彩虹一样，它本身既不是最初从别处而来，也不是最终去往别处，而是像从天空本身自然产生并自然寂灭一样。实际上，佛的化身，释迦牟尼佛的身躯，也是从法性中自然产生，然后又自然寂灭于法性中。佛本身并没有在法性的状态中消失。即使身体进入涅槃，也没有与法性分离，因此不是不同的。当身体没有进入涅槃而存在时，也没有与法性分离而不同，但为了调伏的众生，示现各种各样的相，因此也不是唯一的。因此，超越了涅槃和不涅槃，哪里还有分离和不分离的说法呢？没有的。因此，你们这些眷属，为什么要为这样的事情感到悲伤呢？因为没有悲伤的基础，也没有发现原因和必要。看到化身进入涅槃而感到悲伤，是因为对如实性感到迷惑，因为无明而产生的迷惑。像这样对没有必要悲伤的事情感到悲伤，这是多么令人惊叹的事情啊！无论如何理解，都是因为智慧错误的过失而迷惑啊。第三是，从“秘密主”到“显现”。这表明，谁呢？是导师秘密主。以什么方式呢？以大丈夫威严的狮子观看的姿态观看。用布鲁夏语（Bru-sha）的羞耻的笑声，也就是在藏语中也广为人知的“拉嘎”（ltar ga）来嘲笑，然后大笑。对谁呢？对因为愚昧而悲伤的眷属们，他们的心变得喜悦，心满意足，想法也舒畅了。因为远离了悲伤，所以所有的悲伤都完全消除了。