Chinese
是关于教法，以及法身、报身、化身三身之处的详细阐述。首先： 尊贵的菩萨，请听！从我，一切的造作者所生的导师三身所居住的处所，这三身各自是我的，各自处所的差别是即将要讲解的这个，这是简要的说明。 第二是详细的阐述，分为三部分，首先是法身之处： 那么，导师法身之处的特征是这样的：由于没有处于任何能取所取的分别念之下，所以是无下之境，成为一切法的生处，是法界之宫殿。它超越了极其微细的分别念的边际，是一切法究竟的处所，因此被称为真实义的无下之境。导师法身安住于那远离局限和偏颇的自性中，其体性不离三时迁变，因此，这样的处所被阐述为导师法身的居住之处。 第二是报身之处： 如此，导师报身之处的阐述是：超越世间显现的形相之上的，或者超越一切形相的对境，是世间处所的无下之境，是层层叠叠的宫殿。 如《幻化金刚经》所说： “清净的种姓完全舍弃， 在殊胜的无下大处， 种姓之主手印任运成身， 远离一和多， 一切佛的总体， 本来就是大乘之宝藏， 舍弃一切障碍，对所化， 一刹那间显现。” 以及《如意宝藏》所说： “在这些之上是存在的终极之处， 无下之境是获得十地之境， 清澈明亮且完全圆满。” 所说的就是导师报身居住之处的无下之境。 第三是化身之处： 那么，导师化身之处的阐述是什么呢？ 如此，殊胜的化身是七佛或七雄，即释迦牟尼佛和毗婆尸佛、顶髻佛等。他们的处所是印度...
English
This is a detailed explanation of the teachings and the abodes of the three kayas: Dharmakaya, Sambhogakaya, and Nirmanakaya. Firstly: Noble Bodhisattva, listen! The abodes of the three kayas of the teacher, born from me, the all-creator, are such that each of the three kayas is mine. The distinction of each abode is what will be explained next. This is a brief explanation. The second is the detailed explanation, which is divided into three parts. First, the abode of the Dharmakaya: So, the characteristics of the abode of the teacher, the Dharmakaya, are as follows: Because it is not under the sway of any grasping or apprehended thoughts, it is the realm of Ogmin [Wokmin, Akanistha], the source of all dharmas, the palace of the Dharmadhatu. It transcends even the subtlest edges of conceptual thought and is the ultimate state of all dharmas, hence it is called the Ogmin of true meaning. The teacher, the Dharmakaya, abides in that nature free from limitations and biases, its essence inseparable from the three times, therefore, such a place is described as the abode of the teacher, the Dharmakaya. Second, the abode of the Sambhogakaya: Thus, the explanation of the abode of the teacher, the Sambhogakaya, is: it is above all the signs that appear as the forms of the world, or beyond all objects of signs, it is the Ogmin of the world, the great palace of stacked chambers. As it says in the *Vajra Illusion Tantra*: "The pure lineages are completely abandoned, In the supreme abode of great Ogmin, The lineage lord, the spontaneously accomplished body of mudra, Free from one and many, Is the totality of all Buddhas, Originally the treasury of the Great Vehicle, Abandoning all obscurations, to the disciples, Appears in a single instant." And as it says in the *Wish-Fulfilling Jewel Treasury*: "Above these is the ultimate state of existence, The Ogmin, beautifully adorned, is the state of attaining the ten bhumis, Clear, bright, and completely perfect." What is said is the Ogmin, the abode of the teacher, the Sambhogakaya. Third, the abode of the Nirmanakaya: So, what is the explanation of the abode of the teacher, the Nirmanakaya? Thus, the supreme Nirmanakaya is the seven Buddhas or seven heroes, namely Shakyamuni Buddha and Vipashyin Buddha, Sikhin Buddha, etc. Their abode is India...
Chinese
被指出是鹫峰山和摩揭陀等地。总之，那些远离不和合之污垢，纯正慈悲的游舞，无量显现的化身，并非一定住在此处或不在此处。无论哪个应调伏的众生，在何处，以何种方法，调伏的时机成熟，就在那个地方，显现如幻术般的调伏游舞。如是说。第五，广说圆满的刹土，分为二：略说和广说。广说又分为法身、报身、化身三身的刹土。第一，略说：嗟！勇士金刚，谛听！从我，普作，生出的三身导师，那三者的所化刹土的差别，如下所示。如是说。第二，广说三身刹土，分为三。第一：如此，从普作菩提心之自性所生的法身导师，其所化刹土是无边际、无偏颇、离戏论，以法界之边际所遍及，如虚空界遍及十方世界一切处，彼一切皆为佛法身之所化处，名为光明金刚藏刹土。又如龙钦饶绛所说：法身导师是觉性空性，法身之所是下界，法身之所化是虚空界，法身之眷属是觉性光彩，法身之教法有四种，玛哈阿努阿迪和阿迪钦波四种。如是说。此处阿迪钦波是指妥噶。第二：导师报身之所化刹土为何？导师从普作我所生的自光不灭之游舞，五境显现色声香味触，如所欲之功德所庄严的十方一切刹土，是导师报身所调伏之刹土。其中，大日如来大湖之身躯部分的刹土庄严，总摄为基础和心要。
English
It is pointed out that it is the Vulture Peak Mountain and the places of Magadha, etc. In short, those manifestations of various immeasurable emanations, which are the play of pure compassion, utterly devoid of the stains of discord, are not necessarily fixed as residing here or not residing here. When the time for taming arrives for whatever being is to be tamed, in whatever place, and by whatever means, in that very place, the play of taming appears like an illusion. Thus it is said. Fifth, extensively explaining the perfectly endowed realm, there are two parts: a brief explanation and an extensive explanation. The extensive explanation is of the realms of the three kayas: Dharmakaya, Sambhogakaya, and Nirmanakaya. First, the brief explanation: O, great Vajra hero, listen! The distinctions of the realms to be tamed by the three teachers of the three kayas, which arise from me, the All-Creating Essence of Bodhicitta, are as follows. Thus it is said. Second, the extensive explanation of the three kayas' realms, in three parts. First: Thus, the realm to be tamed by the Dharmakaya teacher, which arises from the nature of the All-Creating Bodhicitta, is without limit, impartial, free from elaboration, encompassed by the expanse of the Dharmadhatu, and as the expanse of space pervades all the ten directions of the world, all of that becomes the place to be tamed by the Buddha Dharmakaya, called the Realm of Clear Light Vajra Essence. Moreover, as Longchen Rabjam said: The Dharmakaya teacher is rigtong (awareness-emptiness), The Dharmakaya's place is Ogmin itself, The Dharmakaya's field of taming is the expanse of space, The Dharmakaya's retinue is the radiance of awareness, The Dharmakaya's teachings are of four kinds: Maha Anu Ati, And Ati Chenpo, of four kinds. Thus it is. Here, Ati Chenpo refers to Tögal. Second: What is the realm to be tamed by the teacher, the Sambhogakaya? The play of unceasing self-radiance, arising from the teacher, the All-Creating One, all the realms of the ten directions adorned with the qualities of the five desirable sense objects—forms, sounds, smells, tastes, and textures—are the realms to be tamed by the Sambhogakaya teacher. Among them, all the arrangements of the realms that depend on the part of the body of the Great Vairocana, the single ocean, are summarized as the ground and the essence.
Chinese
被鲜花装饰的净土被称为，像这样的五种都称为五净土。像这样无所不遍的虚空界都是报身教法的净土。正如其中所说：报身导师如雪山大海，报身之所是楼阁重重，报身之调伏境乃显现诸法，是欲妙受用之遍及程度。圆满受用之眷属是这样的：远远超越四种信行地，首先安住于极喜地，乃是安住于十地法云之诸位。调伏境是显现光明之遍及程度。教法是克里亚瑜伽和乌巴瑜伽。第三，同样，导师化身所要调伏的净土是：如《俱舍论》中所说：四大部洲和日月，须弥山和欲天，以及梵天世界，一千个世界被认为是最初的。那一千个世界再乘以一千，是中等的世界。那一千个世界再乘以一千，是三千世界。如是所说的三千大千世界中，一个大千世界有四大部洲、须弥山等百亿个，那是佛陀化身的一个调伏境，因此南赡部洲被称为百亿。殊胜化身佛的实际住所所象征的三千大千世界中，在所有世界中，根据所化众生各自的业和缘分，以自生智慧的威力，无有分别的大悲心来调伏六道或六趣的众生。像这样的三千世界，是一个化身导师的调伏境。同样，其他与之相似的十方世界的微尘数不可思议的无数世界，也被认为是导师化身的调伏境。如前所说：化身的住所是不确定的鹫峰山，导师是过去七佛、释迦牟尼佛等。调伏境是百亿的赡部洲。眷属是天、人、外道、教徒等。从根基转变心性的慈悲加持中，比丘、比丘尼、男女居士四众，不定的各种
English
The pure land adorned with flowers is called, and all five of these are called the pure land of the five aggregates. Like that, all the all-pervading realms of space are the pure lands of the Sambhogakaya's teachings. As it says therein: The Sambhogakaya teacher is like a great snow mountain sea, the abode of the Sambhogakaya is a multi-storied mansion, the field of taming of the Sambhogakaya is all appearances, which is the extent of the enjoyment of desirable things. The retinue of perfect enjoyment is like this: having completely transcended the four lands of faith practice, first dwelling on the ground of great joy, are those who dwell on the ten bhumis of the clouds of dharma. The field of taming is the extent of the clarity of appearances. The teachings are Kriya Yoga and Upa Yoga. Thirdly, similarly, the pure land to be tamed by the teacher, the Nirmanakaya, is: as it says in the Treasury: The four continents and the sun and moon, Mount Meru and the desire gods, and a thousand Brahma worlds, a thousand is considered the first. That thousand times a thousand is the intermediate world realm. That thousand times a thousand is the three thousand worlds. Like that, in one of the three thousand great thousand worlds, there are a hundred billion each of the four continents, Mount Meru, etc., that is the taming field of one Buddha Nirmanakaya, therefore the southern Jambudvipa is called a hundred billion. In all the worlds of the three thousand great thousand worlds, symbolized by the actual dwelling place of the supreme Nirmanakayas, according to the karma and fortune of each being to be tamed, with the power of self-arisen wisdom, with impartial great compassion, they tame the beings of the six realms or the six destinies. Like that, those three thousand worlds are the taming field of one Nirmanakaya teacher. Similarly, all the immeasurable and inconceivable number of worlds in the ten directions that are similar to that are also taught as the taming field of the teacher Nirmanakaya. As before: The abode of the Nirmanakaya is the uncertain Vulture Peak Mountain, the teachers are the past seven Buddhas, Shakyamuni Buddha, etc. The field of taming is the Jambudvipa of a hundred billion. The retinue are gods, humans, heretics, followers, etc. From the blessing of compassion that transforms the mind of the senses, the four assemblies of monks, nuns, male and female lay practitioners, the uncertain varieties
Chinese
是化身之眷属，教法声闻缘觉菩萨三，三身示现处眷属说教，如是说。第六、圆满具足时：如上所示的导师普贤王如来我所生的导师法报化三身，从何而生的因也无有差别而一致，果在自性上也是无好无坏而一致，自性也无有差别而是一，也就是因是普贤菩提心，三身全部一致，从因本身的妙力所显现的果是成佛，三身也全部一致，这三者的自性法性法界之体性法身无为之自性也是一无有差别，为了那所宣说的，所以三身对所化众生调伏之时没有先后分别而一致示现。如是说。也如此，《宝藏幻化品》中说：导师三身若总摄，因之时于菩提心一切皆一，果之时于成佛一切皆一，聚集之时无有先后一切皆一，法身自性体性无自性而一。如是说。第七、宣说方式圆满广大宣说分二：略说和以法身报身化身三者广说。第一、略说：导师自生智慧法身普贤王如来从自己的觉性妙力所显现的眷属，呼唤道：唉！大菩萨也谛听，从普贤王如来我所生的三身之导师三者，对各自的眷属以何种方式宣说心要之法的自性，或者说什么样的说法方式呢？如此，导师法身以自己的心自生智慧之妙力所生之奇妙显现的一切现象，不依赖言语文字，以无生本空大悲的加持，从本来就加持的方式宣说，报身则是如此，一切显现之法皆为五欲之自性。
English
Is the retinue of the incarnate body. The teachings are the three: Shravakas, Pratyekabuddhas, and Bodhisattvas. The three bodies are the place of the teacher, the retinue expounds the teachings. As it is said. Sixth, the perfection of time: The teacher Samantabhadra, the king who does everything, as shown above, the teacher who arose from me, the Dharma, Enjoyment, and Emanation bodies, these three bodies, the cause from which they arose is also without difference, but in complete agreement, and the result is also in agreement without good or bad in its own essence, and the nature is also without difference, but one. That is, the cause is the mind of Samantabhadra Bodhi, in which all three bodies are in complete agreement. And the result that arises from the power of that cause itself is Buddhahood, and all three bodies are also in agreement. And the nature of these three, the essence of the Dharmadhatu, the nature of the Dharmakaya, which is unconditioned, is also one without difference. For the sake of that which is taught, therefore, the three bodies teach beings to be subdued at a time without distinguishing between earlier and later, but as one. As it is said. Likewise, in the "Treasury of Magical Displays" it says: When the teacher's three bodies are gathered together, at the time of the cause, in the mind of Bodhi, all are one. At the time of the result, in Buddhahood, all are one. At the time of gathering, without earlier or later, all are one. The nature of the Dharmakaya, in essence, is without nature, and one. As it is said. Seventh, the perfection of the manner of explanation is extensively explained in two parts: a brief explanation, and an extensive explanation with the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya. First, the brief explanation: The teacher, the self-born wisdom Dharmakaya, Samantabhadra, the king who does everything, from the retinue that arises from his own awareness and power, calls out, "Alas! Great Bodhisattva, listen also!" The three teachers of the three bodies that arose from me, Samantabhadra, the king who does everything, to their respective retinues, in what manner do they explain the nature of the essential Dharma, or what kind of manner of teaching is it? Thus, the teacher Dharmakaya, with the miraculous manifestations that arise from the power of his own mind's self-born wisdom, without relying on words and letters, with the blessing of unborn, primordial emptiness and great compassion, explains in a manner that has been blessed from the beginning. The Sambhogakaya, on the other hand, is such that all phenomena that appear are the nature of the five desires.