English
It also appears in the appearance of other beings. The supreme immeasurable palace is also the same, it is immeasurable. The ten directions are east and so on, the Buddhas of the past, future, and present three times, and the uncertain Buddha residing in Akanishta, are the self-manifestation that completes the four times. The so-called "pure immeasurable palace pure land" refers to the self-manifested pure land, that is, one Buddha can see another Buddha. Palaces and so on that are free from boundaries are the pure lands of clear light self-manifestation. The arising of meaning from speech refers to that inexpressible speech itself, which enables people to understand the meaning of the speech. Corresponding wisdom refers to the realization of the main deity and the retinue being the same, the essence being the same, and corresponding without difference. Self-manifestation refers to only appearing in the eyes of the Buddha, and not appearing to other beings such as Bodhisattvas, which is what is to be expressed. Regarding the incarnation body, there are also two types: summary and detailed explanation. Summary: The fifth body, the incarnation body, leads the prince and the holy ones to the peaceful continent, so it is called the supreme guide. Among them, the appearance of the form body is manifested to the superior disciples, and the various incarnations are manifested to the inferior ones. The former appears in the five definite places such as Akanishta, and the latter benefits all kinds of beings such as craftsmen and hearers. If you ask where these two incarnations come from? Self-manifested Sambhogakaya realm, from its very nature, in the world of those to be tamed, the taming guide appears in sequence, the nature tames sentient beings, various incarnations, perform the benefit of sentient beings in three ways. From the self-manifested nature, it appears again in the body to be tamed, thereby benefiting sentient beings. That is, the nature incarnation, the taming sentient beings incarnation, and the various incarnations. The detailed explanation includes three types: nature incarnation, taming sentient beings incarnation, and various incarnations. The nature incarnation is also divided into six types: place and guide, wisdom, Dharma and retinue, time, the difference of those to be tamed, and the actual object of the pure land. The place and guide are: the form Sambhogakaya guide that first appears to the Bodhisattvas is similar to the self-manifested Sambhogakaya, but it is not real, like the moon in the water and the image in the mirror. Explaining in the manner of the five perfections, that is, the guide of the nature incarnation is: Akanishta Manifest Joy Auspicious
Chinese
莲花堆。在事业圆满的五种世界中，毗卢遮那佛、不动佛等五部佛身，具足妙相好，光芒炽盛，以寂静和忿怒等无量形象显现，自然成就利益众生的二利。清净的菩萨们也获得五智和五身，依靠清净五毒而显现五部导师、佛土、佛法和佛友等。中央密严刹土的导师是毗卢遮那佛，东方现喜刹土是金刚萨埵，南方具德刹土是宝生佛，西方莲花庄严或极乐世界是无量光佛，北方事业圆满刹土是不空成就佛，他们的身相具足妙相好，光芒炽盛，如水中月般显现自显报身。如《宝性论》所说：『如无云晴空中，月亮之影像，秋季清澈湖水中，显现月影般。如是佛子眷属众，于遍主之身相，圆满正觉坛城中，将能如实见此理。』如《现观庄严论》所说：三十二相及八十随好，为令大乘得受用，是名能仁圆满报身。这也是一种方式。此外，从内明来说，自显现的报身如虚空中的月亮，菩萨所见到的影像，是第二报身，能令菩萨们满足。化身依靠完全清净的法界，因此有远和近的说法。如《宝性论》所说：『何者见已能满足，名为三十二妙相，化身圆满于法身，乃依报身与法身。从清净中有远近，于世间胜者之坛城，如水与空中之月影，见彼乃有二种相。』这是说，清净法界报身是佛所见，影像报身是菩萨所见。顺便说一下，殊胜的化身以妙相好庄严，也与此相似，因此与各个凡夫等所见相合。对于智慧，也有总说和广说两种。总说是：菩萨所见的报身，也是五种智慧的自
English
Lotus Heap. In the five worlds where activities are perfectly accomplished, the five bodies of the five families, such as Vairochana and Akshobhya, possess excellent marks and signs, and blazing light. By appearing in immeasurable forms of peace and wrath, they spontaneously accomplish the two benefits of beings. The pure Bodhisattvas also attain the five wisdoms and five bodies, and depending on the purification of the five afflictions, they appear as the teachers, fields, Dharma, and friends of the five families. In the center, in Akanishta, the teacher is Vairochana; in the east, in Abhirati, is Vajrasattva; in the south, in Shrimat, is Ratnasambhava; in the west, in Lotus Heap or Sukhavati, is Amitabha; and in the north, in the world of perfect accomplishment, is Amoghasiddhi. Their bodies, blazing with marks and signs, appear like the moon in water, as the spontaneous Sambhogakaya. As stated in the Uttaratantra: 'Just as the form of the moon in a cloudless sky, is seen in the autumn's clear blue lake, so the assembly of the Victorious Ones sees the form of the all-pervading one in the center of the complete Buddha mandala.' As it is: From the Ornament of Clear Realization: 'The thirty-two marks and the eighty signs, are for the sake of enjoying the Great Vehicle, and are considered the Enjoyment Body of the Sage.' This is the way. Furthermore, according to Inner Clarity, the self-appearing Sambhogakaya, the image like the moon in the sky, appearing to the Bodhisattvas, is the second Sambhogakaya, which satisfies the Bodhisattvas. The Nirmanakayas rely on the completely pure realm, so they are said to be far and near. As stated in the Uttaratantra: 'Whatever qualities are seen and satisfying, are called the thirty-two. The Emanation is complete in the Dharma, relying on the two, the Enjoyment Body and the Form Body. From purity, there are near and far. In the mandala of the world's victors, like the moon's reflection in water and sky, seeing it is of two kinds.' That is, the pure realm Sambhogakaya is seen by the Buddhas, and the image Sambhogakaya is seen by the Bodhisattvas. Incidentally, the supreme emanation, adorned with marks and signs, is also similar to this, so it is applied to what is seen by ordinary individuals and so on. Regarding wisdom, there are two types: brief and detailed. The brief is: The Sambhogakaya appearing to the Bodhisattvas is also the nature of the five wisdoms.
Chinese
也是这样。法界、明镜、平等性、妙观察。成所作智五种，各自的眷属中具有四种，一切都是同味一体的自性。五部如来具有五种智慧，即具有二十五种智慧，也没有动摇自性一体的自性。如此，毗卢佛具有法界智，不动佛具有明镜智，宝生佛具有平等性智，无量光佛具有妙观察智，不空成就佛具有成所作智，主要具有这些，其他四种作为眷属。广说五智，法界智是：这些智慧是什么呢？第一，法界智极不动摇，超越能取所取戏论的边际。愚痴于法界中寂灭，远离戏论，犹如虚空的智慧。如《佛地经》中说：法界智譬如虚空之色，周遍一切，然其自性不可言说，故无种种，味一。如是法界智亦于一切所知有，然不可言说，故非种种，味一。明镜智是：第二，明镜智清净空明如镜面，是诸智慧的大源泉。阿赖耶识沉没于法界中，成为其他识产生的根源，是其余三种智慧产生的根源，如明镜的清净表面，没有能取所取的垢染。如彼经中说：明镜般的智慧，譬如明镜的表面显现影像，但并非真实存在，没有造作，也没有显现的意图。同样，明镜般的智慧显现一切智的种种影像，但并非真实存在，没有造作，也没有显现的意图。以及《经庄严论》中说：明镜智不动摇，三种智慧依于它，即平等性和妙观察，以及成所作。平等性智是：第三，平等性智诸法平等之体性，轮回涅槃无二平等大圆满。我慢于法界中寂灭，知晓自他平等之性
English
It is like that. Dharmadhatu, Mirror, Equality, Discrimination. The five accomplishment wisdoms also, each of their retinue has four. All are of one taste, the nature of oneness. The five teachers have five wisdoms each, that is, they have twenty-five wisdoms, but they have not moved from the nature of one lineage. Thus, Vairochana has the Dharmadhatu wisdom, Akshobhya has the Mirror wisdom, Ratnasambhava has the Equality wisdom, Amitabha has the Discrimination wisdom, and Amoghasiddhi mainly has the Accomplishment wisdom, and the other four are in the retinue. In detail, of the five wisdoms, the Dharmadhatu wisdom is: What are those wisdoms? First, the Dharmadhatu wisdom is extremely unmoving, it transcends the limits of grasping and clinging to elaboration. Ignorance is pacified in the Dharmadhatu, it is free from elaboration, it is like the wisdom of the sky. As it is said in the Sutra of the Buddha Land: The wisdom of the Dharmadhatu is like the form of the sky, it is present in all things, but its nature is not to be expressed, so it is not diverse, it is of one taste. Similarly, the wisdom of the Dharmadhatu is also present in all knowable things, but it is not to be expressed, so it is not diverse, it is of one taste. The Mirror Wisdom is: Second, the Mirror Wisdom is clear and empty, like a mirror surface, it is the great source of all wisdoms. The Alaya consciousness subsides into the Dharmadhatu, it is the source of the other consciousnesses, it is the source of the remaining three wisdoms, like the pure surface of a mirror, without the stain of grasping and clinging. As it is said in that very text: The wisdom like a mirror, for example, images appear on the surface of a mirror, but they are not really there, there is no effort, and there is no intention to manifest. Similarly, various images of omniscient wisdom appear in the wisdom like a mirror, but they are not really there, there is no effort, and there is no intention to manifest. And as it is said in the Ornament of the Sutras: The Mirror Wisdom is unmoving, the three wisdoms depend on it, namely Equality and Discrimination, and Accomplishment. The Equality Wisdom is: Third, the Equality Wisdom is the nature of equality of all dharmas, Samsara and Nirvana are non-dual, equal, great perfection. Pride is pacified in the Dharmadhatu, knowing the equality of self and others.
Chinese
轮涅无二：如经中所说：“平等性智即通达一切法无自性之平等性，苦乐一味而平等成就。”前文又说：“平等性智于有情，欲求禅修得清净，不住寂灭而入者，是谓平等性智也。” 妙观察智：第四，妙观察智知晓所知不杂乱，如所有如实见乃极清净。由贪欲融入法界，妙观察智知晓所知如所有之自性空性，以及如所有之显现万象之体性，知晓一切因果。如经中所说：“妙观察智譬如世间界中洲、日月等各自分离。如是，妙观察智亦知晓超世间之圆满一切，以及有因有果之声闻、独觉、菩萨之真实成就。”《经庄严论》云：“妙观察智于一切所知，恒常无碍，是等持与陀罗尼之宝藏。于诸眷属之坛城中，示现一切兴盛，断除一切疑惑，降下大法之雨。” 成所作智：第五，成所作智事业极圆满，于一切所知恒常无碍。由嫉妒融入法界，于利生事业无有阻碍之成办精勤之智。如经中所说：“成所作智譬如成办有情之身语意之事业。如是，成所作智以身语意任运成就利益有情之事。”前文又说：“成所作智于一切界中皆为种种，以无量无数之化身，成办一切有情之利益。” 法与眷属：第四，所化眷属乃十地菩萨，法乃等持光芒普照，由生起彼地之净除障碍之智慧，
English
The non-duality of samsara and nirvana: As stated in the sutra itself, "The wisdom of equality is the equality of all dharmas without characteristics, comprehending equality and achieving equality with pleasure and pain as one taste." The previous text also states, "The wisdom of equality for sentient beings, desires pure meditation, entering non-abiding peace, is considered the wisdom of equality." Discriminating Awareness Wisdom: Fourth, Discriminating Awareness Wisdom knows the knowable without confusion, seeing as it is and as many as it is, is perfectly pure. By the absorption of desire into the sphere of reality, the wisdom of discriminating awareness knows the nature of emptiness as it is, and the nature of manifold appearances as many as they are, knowing all causes and effects. As stated in the sutra, "Discriminating Awareness Wisdom is like the continents, sun, moon, and so on, being separated in the world realm. Similarly, Discriminating Awareness Wisdom also knows all the perfections that transcend the world, as well as the real achievements of the Hearers, Solitary Buddhas, and Bodhisattvas with causes and effects." The Ornament of the Sutras states, "Discriminating Awareness Wisdom is constantly unobstructed in all knowable things, it is like a treasure of samadhi and dharani. In the mandalas of retinues, it shows all prosperity, cuts off all doubts, and pours down a great rain of Dharma." All-Accomplishing Wisdom: Fifth, All-Accomplishing Wisdom is extremely perfect in its activities, and is constantly unobstructed in all knowable things. By the absorption of jealousy into the sphere of reality, the wisdom of diligent accomplishment that is unobstructed in benefiting beings. As stated in the sutra itself, "All-Accomplishing Wisdom is like accomplishing the actions of body, speech, and mind of sentient beings. Similarly, All-Accomplishing Wisdom spontaneously accomplishes the benefit of sentient beings through body, speech, and mind." The previous text also states, "All-Accomplishing Wisdom is various in all realms, and accomplishes all the benefits of sentient beings through immeasurable and countless emanations." Dharma and Retinue: Fourth, the retinue to be tamed are the Bodhisattvas of the ten bhumis, the Dharma is the widespread radiance of samadhi, from the arising of the wisdom that purifies the obscurations of that bhumi,