English
Having realized the inseparability of the three kayas within the primordial expanse of reality, they abide as the support in a state that is beyond the realm of others, accessible only to the Buddhas themselves. As it is said: "Without beginning, middle, or end, and without distinctions, non-dual, free from the three realms, stainless, and without conceptual thought, the nature of reality itself is realized, seen by yogis in meditative equipoise. Transcending the sands of the immeasurable Ganges, endowed with inconceivable and unparalleled qualities, the stainless realm of the Thus-Gone Ones has abandoned all faults along with their latent tendencies." Thus it is. Within that expanse, the Dharmakaya that appears, and the Sambhogakaya that arises from it to appear to those to be tamed, remain constantly like the moon in the sky, without waxing or waning, and make plans for the emanation of the Nirmanakaya. From that: "With a body of light, the rays of various sacred teachings, diligently accomplishing the benefit of liberating beings, its activity is like a wish-fulfilling jewel king, yet the various objects are not its nature. Entering the peaceful path of the world, and the form that causes maturation and prophecy, whatever it may be, remains constantly here, like the realm of form in the realm of space." And from the Entering (the Path): "The peaceful body is clear like a wish-fulfilling tree, like a wish-fulfilling jewel, without any conceptual thought, constantly for the sake of worldly prosperity until beings are liberated. This is free from elaboration and appears." Thus it is. At this time, the three kayas of the expanse, which are only within the experience of the Buddhas and do not appear to those to be tamed, are of one taste as the single Dharmakaya, existing as subtle inner wisdom, and through its blessings and the aspirations of those to be tamed, the two pure form kayas of wisdom activity that appear outwardly as other appearances should be understood as like the moon in the sky and the moon in water. Nowadays, some, not distinguishing, assert that the three kayas are one, at which time all the qualities of the expanse should appear to those to be tamed, because the form kaya, which is of the same essence as it, appears to those to be tamed. If you assert this, then the Buddha-nature and so forth are clear. Therefore, it is very important to know the distinction between these two. Thus, the one who has attained the two sacred kayas, the Dharmakaya and the Form Kaya, is the Buddha, the Bhagavan himself. To that, the Great Vehicle Paramita says that such a Buddha is
Chinese
在断除十地恒时垢染之后，于色究竟天成佛，报身显现于十地菩萨前。 并且化现多种化身，随应调伏众生。 一些密法与此相同。 但在《幻化网大续》中，如来身语意无尽庄严轮，唯有佛陀才能证悟，他人无法证悟。 如果显现，也会变成佛陀。 从那样的状态中显现大化身和各种化身，利益所化众生。 大化身是显现于十地菩萨面前的报身，各种化身是显现于殊胜化身等普通人面前并利益他们的化身。 这两种观点都认为在色究竟天这个圆满之处获得菩提。 如《密集庄严经》云： 真实佛陀菩提处， 圆满正觉色究竟， 未成佛陀欲界中， 不作佛陀之事业。 又如《月密明点续》云： 色究竟天胜妙处， 真实佛陀于彼成佛。 又如《华严经》云： 不可思议世界，如娑婆世界等包含在名为“以花庄严的基和精华”之中。 如此不可思议的世界包含在名为“世界海”之中。 此乃如来毗卢遮那安住于广大海之手掌中。 释迦牟尼佛与眷属所居之处，名为密集庄严刹土，是报身之所。 其中所有部分都是化身之所。 那么，它在哪里呢？ 无论在哪里，当所有暂时的污垢都被清除，法界和智慧变得不可分割，并且证得佛果，那个地方就被称为色究竟天。 但并非唯一确定就是这个方向。 就像梦境一样，无论睡在哪里，梦境都会在那里显现，道理是一样的。 在《法界赞》中说： 大自在天的殊胜处， 色究竟天极庄严， 知
English
After abandoning all the stains of the ten grounds, one becomes enlightened in Akanishta, and the enjoyment body appears to the perception of the bodhisattvas of the ten grounds. And it is believed that many emanations appear to tame beings according to their needs. Some mantras are similar to this. But in the Great Net of Magical Illusion, the inexhaustible wheel of ornaments of the body, speech, and mind of the Tathagata is not seen as the object of others' practice other than the Buddha himself. If it appears, it will become the Buddha himself. From that state, the great emanation and various emanations perform the benefit of those to be tamed. The great emanation is the enjoyment body that appears to the heroes of the tenth ground, and the various emanations are those that appear to ordinary people, such as the supreme emanation, and perform the benefit. Both of these traditions believe that enlightenment is attained in Akanishta, the place of perfect excellence. As it is said in the Dense Array Sutra: The true Buddha in the place of enlightenment, perfect enlightenment in Akanishta, the supreme place. If not a Buddha, in the desire realm, one does not perform the deeds of a Buddha. And as it is said in the Tantra of the Secret Moon Bindu: In the delightful, supreme place of Akanishta, the true Buddha becomes enlightened there. And as it is said in the Avatamsaka Sutra: Inconceivable world realms, such as the Sahā world, are contained within what is called the "basis and essence adorned with flowers." Such inconceivable realms are contained within what is called the "ocean of world realms." This is where the Tathagata Vairochana dwells in the palm of the great ocean. The place where the Bhagavan Vairochana and his retinue reside is called the Dense Array Pure Land, which is the place of the enjoyment body. All the parts within it are the places of the emanation body. So, where is it? Wherever all the adventitious stains are removed, the sphere and wisdom are inseparable, and Buddhahood is attained, that very place is said to be Akanishta. But it is not definitively just this direction. Just as dreams come to the place where one has fallen asleep, the Dharma is the same. In the Praise of the Dharmadhatu, it says: The supreme place of the Great Powerful One, that very Akanishta, completely beautiful, knowing.
Chinese
三者合一，我称之为混合。 《摄大乘论》中说：因为没有我执，所以在处所上没有差别。由于追随过去，因此在那里安立差别。 因此，不能认为导师释迦牟尼佛在此处成佛至今已经过了这么久。如《智慧游舞续》中所说：在无始无终的时间里，我已现前成正觉。 在此娑婆世界，最初示现于寿命百岁时在净居天成佛，然后显现于赡部洲成佛。如《毗卢遮那现前菩提续》中所说：在欲界和无色界，佛不会现前成佛。在色界的净居天，你这位离欲者在那里成佛。舍弃了所有净居天处，在名为色究竟天，令人喜悦的地方，真正的佛在那里成佛。一个化身在这里成佛。 因此，娑婆世界的一切处所都显现为同时显现，就像一个天空中的月亮，在数百万的水器中无先后地显现一样。这仅仅是一个象征。在无边无际的虚空中，在每个众生的处所，同时或不同时地进行着十二行等事业，利益众生。对于所化众生来说，佛陀显现为在那样的色究竟天成佛。世尊本身的自性超越了三界，因此不会停留在像色界这样的，由所化众生的错觉习气所形成的色究竟天中，因为他已经脱离了一切习气。因此，自显清净的色究竟天超越了三界，是具有无量庄严的智慧宫殿，佛陀恒常安住于此。在《密集庄严经》和许多决定经中显现和出现：无色界、欲界和色界，以及无想界也是如此。超越了处所，佛陀自在地安住于密集坛城中。以及，坚固密集非造作。证得菩提的方式也是，从一切垢染中脱离而证得。而脱离的方式是，脱离了暂时的垢染。因为有这些垢染，所以称为众生；没有这些垢染，所以称为佛。而这些垢染本身
English
The three are one, I call it mixed. In the *Compendium of Vehicles* it says: Because there is no self-grasping, there is no difference in places. Because of following the past, differences are distinguished there. Therefore, it is not possible to think that the teacher Shakyamuni Buddha has been enlightened in this place for so long. As it says in the *Tantra of the Play of Wisdom*: In times without beginning or end, I am manifestly enlightened. Here in this Saha world, it is shown that he first became enlightened in the Pure Abode of Akanishta at the age of one hundred years, and then appeared to become enlightened in Jambudvipa. As it says in the *Tantra of Manifest Enlightenment of Vairochana*: In the desire realm and the formless realm, Buddhas do not manifestly become enlightened. In the Akanishta of the form realm, you, free from desire, become enlightened there. Having abandoned the pure abodes, in the delightful place called Akanishta, the truly enlightened one becomes enlightened there. One emanation becomes enlightened here. Therefore, all the places of the Saha world appear to be arranged simultaneously, just as the appearance of a single moon in the sky appears in hundreds of thousands of water vessels without any temporal sequence. This is just a symbol. It also represents that in the limitless expanse of the sky, in each of the abodes of sentient beings, twelve deeds and so on are performed simultaneously and non-simultaneously to benefit beings. For those to be tamed, it appears that he becomes enlightened in such an Akanishta. The very nature of the Bhagavan is beyond the three realms, so he does not reside in such a form realm Akanishta, which is the habit of the deluded appearances of those to be tamed, because he is free from all habits. Therefore, he always resides in the self-appearing pure Akanishta, which is beyond the three realms, in a palace of wisdom with immeasurable arrangements. It appears and occurs in the *Dense Array Ornament* and many definitive sutras: The formless, desire, and form realms, and likewise the non-conceptual. Transcending places, the Buddha freely dwells in the dense mandala. And, the stable, dense, unconditioned. The way of attaining enlightenment is also, it is attained by being separated from all defilements. The way of separation is the temporary defilement. Because of these defilements, it is called a sentient being; without these defilements, it is called a Buddha. And these defilements themselves
Chinese
先前已有的习气被全新断除，或者先前没有的功德被全新证得，这些情况都是不存在的。《经庄严论》中说： “前后没有差别，但却远离一切障碍的垢染，这样的真如被认为是佛。”因此，对于断除一切的客尘，该论中说：“对于那些烦恼和所知障的种子长期恒常存在的，断除是极其广大的，以各种方式完全摧毁，获得转变，具备殊胜的白法功德，这就是佛。那是通过无分别、极其清净、广大境域的智慧之路获得的。”那时，即使是转变，也只是说烦恼的力量显现为功德的现象而已。并不认为烦恼本身转变为功德，不清净的变为清净。因为罪恶和烦恼不是完全清净的因或自性，所以这是不可能的。如果仅仅是说依靠断除所断的垢染的力量，而显现其对应的功德现象，从而说为转变，那么五毒转变就成为五智。阿赖耶识转变就成为法界智。阿赖耶识的显现转变就成为大圆镜智。《入三身经》中说：“阿赖耶识融入法界，就是大圆镜智。”同样，其余三种也是如此。该经中说：“意识融入法界，就是平等性智。染污意融入法界，就是妙观察智。五根识融入法界，就是成所作智。”那时，外在显现转变为净土，内在蕴身转变为本尊身，秘密八识聚转变为智慧，从而在各方面成佛。本体的因是最初的界，以及功德本自具有的种姓这二者。对此，《宝性论》中说：“最初的身是最初的，第二个是指后两个。”等等，前面已经说过了。也就是，法身是其他三身的自性，没有垢染；报身是力量等的殊胜来源；化身是充满相好；化身是利益无量众生。
English
There is nothing such as abandoning previously existing habits anew, or newly accomplishing previously non-existent qualities. The Ornament of the Sutras states: "Although there is no difference between before and after, it is free from the stains of all obscurations. Suchness is considered to be the Buddha." Therefore, regarding the abandonment of all that is adventitious, it states in the same text: "For those in whom the seeds of afflictions and cognitive obscurations have long been constantly present, the abandonment is extremely vast, completely destroying them in every way. Obtaining the transformation, possessing the supreme white qualities, is the Buddha. That is attained through the path of non-conceptual, extremely pure, vast realm wisdom." At that time, even the transformation is only spoken of as the power of afflictions manifesting as the appearance of qualities. It is not considered that the cause, afflictions themselves, transforms into the fruit, qualities, and that the impure becomes pure. This is not possible because sin and afflictions are not the cause or essence of complete purity. If one merely speaks of transformation in dependence on the appearance of qualities corresponding to the power of abandoning the impurities to be abandoned, then the transformation of the five poisons becomes the five wisdoms. The transformation of the alaya becomes the wisdom of the dharmadhatu. The transformation of the alaya-consciousness becomes the mirror-like wisdom. The Sutra Entering the Three Bodies states: "The alaya-consciousness dissolving into the dharmadhatu is the mirror-like wisdom." Similarly, the remaining three are also like that. It states in the same text: "The mind-consciousness dissolving into the dharmadhatu is the wisdom of equality. The afflicted mind dissolving into the dharmadhatu is the discriminating wisdom. The five sense consciousnesses dissolving into the dharmadhatu is the accomplishing wisdom." At that time, the outer appearance transforms into the pure land, the inner aggregates transform into the deity body, and the secret eight consciousness aggregates transform into wisdom, thus becoming enlightened in every way. The causal essence is the initial element and the lineage in which qualities are inherently present. Regarding this, the Uttaratantra states: "The first body is the first, the second refers to the latter two." And so on, as has been explained before. That is, the Dharmakaya is the nature of the other three bodies, without stain; the Sambhogakaya is the excellent source of power and so on; the Nirmanakaya is filled with marks and signs; and the Nirmanakaya performs the benefit of limitless beings.