Chinese
抛弃吝啬等，瞻仰佛陀。 如今仍有如此清净的导师， 认识到自身差别后，净化障碍。 安置于普光之中， 以美妙的镜子示现而成就意义。 圆满的眷属是十地菩萨。小释中说：安住于大地之上的菩萨们，为了与他们一起享受大乘佛法的喜乐，以及极其清净的安乐，是佛陀薄伽梵的圆满报身。而且法圆满是，以大乘的光芒照亮，如同照镜子消除面部的污垢一样。菩萨瞻仰导师报身，从而见到自身的障碍，逐渐地净除吝啬等，瞻仰导师，见到自己与导师之间清净与不清净的差别，再次加持以象征意义的语言所表达的法在内心显现，并通过光芒的放射来清除障碍。 《秘密藏》中说：在色究竟天无上胜妙之处， 身是毗卢遮那佛的形象， 对于菩萨的眷属们， 同样殊胜的语言不作宣说， 以身来衡量显示诸法， 如示现镜子的方式一般， 消除事物的一切丑陋之色， 眷属们如是瞻仰佛身时， 菩提的障碍深不可测， 如镜子一般显现于佛身。 之后次第生起十地， 获得无上圆满菩提。 如是说。时间是第五。 时间是直至轮回解脱之间相续不断。 在报身刹土中显现圆满。 安住于十地的菩萨们，在未获得菩提之前一直安住，因此是不尽庄严轮的时间，即恒常相续的圆满安住。入行论中说：直至轮回解脱，为了世间利益而恒常存在。续部中说：法自在者战胜死亡之魔，因无自性故，世间怙主恒常存在。在刹土和导师所净化的差别中，有两种，对于毗卢遮那佛来说，方式是：如此确定为五种姓的自性，在调伏众生愚痴深重之时，刹土是色究竟天，导师是毗卢遮那佛，法是法界
English
Having abandoned stinginess, etc., gaze upon the Victorious One. Now still, there are such pure teachers, Having seen the distinction in oneself, purify obscurations. Establishment in the midst of all-pervading light, Accomplishing the purpose by showing a beautiful mirror. The perfect retinue is the bodhisattva of the tenth bhumi. The Smaller Commentary says: "The enjoyment body of the Bhagavan Buddha is for the sake of enjoying the joy and happiness of the Dharma of the Great Vehicle together with those bodhisattvas who dwell on the great bhumis, and for the sake of experiencing the utterly faultless bliss." Moreover, the perfection of Dharma is that the Great Vehicle illuminates by emitting rays of light, just as looking in a mirror removes blemishes from the face. When that bodhisattva gazes upon the enjoyment body of the teacher, he sees his own obscurations and gradually purifies stinginess, etc., and gazes upon the teacher. Having seen the difference between the purity and impurity of himself and the teacher, he again blesses the Dharma, which is represented by symbolic language, to arise inwardly, and clears away obscurations by emitting rays of light. The Guhyagarbha Tantra says: "In the supreme, unsurpassed realm of Akanishta, the form is that of Vairochana. To the retinues of bodhisattvas, similarly, the supreme speech does not speak, but shows how to measure all dharmas with the body, like the way a mirror is shown, removing all ugly colors of things. When the retinue thus gazes upon the body, the obscurations to enlightenment are unfathomable. Like a mirror, it appears in the body. Then the ten bhumis gradually arise, and perfect, unsurpassed enlightenment is attained." So it is said. The time is the fifth. The time is unceasing until samsara is liberated. It appears completely in the pure realm of the enjoyment body. The bodhisattvas who dwell on the ten bhumis remain until they attain enlightenment, so it is the time of the inexhaustible wheel of adornment, that is, the constant, continuous dwelling. The Engaging in the Bodhisattva Deeds says: "Until samsara is liberated, it is constant for the sake of the world's benefit." The Uttaratantra says: "The lord of Dharma has conquered the Lord of Death, and because of the absence of self-nature, the protector of the world is constant." Among the differences between the field and the teacher to be purified, there are two. For Vairochana, the way is: "Even the nature that is thus determined as the five families, when taming beings who are heavily afflicted with delusion, the field is Akanishta, the teacher is Vairochana, and the Dharma is the Dharma realm.
Chinese
总集智慧完全清净。诸菩萨以五种烦恼的次第显示，并显现为五种法，首先在清净愚痴的染污时，从毗卢遮那佛处听闻法界体性智之法于色究竟天。其他四种姓的相状是：同样，为了清净嗔恨而有不动佛刹土。我慢宝生佛，贪欲无量光佛。为了清净嫉妒而有不空成就佛显现。以不动佛对治嗔恨，示现大圆镜智之法。以宝生佛对治我慢，示现平等性智。以无量光佛对治贪欲，示现妙观察智。以不空成就佛对治嫉妒，示现成所作智，从而得以清净。如是，十地中宣说了五部、五法、五转依。在见道时，遍计所执的愚痴转依为法界体性智，获得极喜地，见到毗卢遮那佛。在修道的小三地中，我慢转依为平等性智，获得宝生佛。在中三地中，各种各样的贪欲转依为妙观察智，获得无量光佛。在第八大地上，嗔恨的种子，即分别的痛苦和阿赖耶识转依为如镜般的智慧，获得无分别，见到不动佛。在第九地和第十地上，嫉妒的种子清净，五根清净的刹土中，以四种正知正念行持利益众生的事业，圆满成就所作智，见到不空成就佛，以大光明灌顶，从而圆满成佛的伟大事业。幻化网经中说：清净地的自在力，五佛和五妙法，五智完全圆满，趋向圆满菩提之精华。如是，如实安立其解释。真实的刹土有三种，以眷属和导师的差别而分，化身是：以他显现五部的刹土和导师，行持菩萨之事业的这种方式。如是，虽然导师是圆满报身，但眷属等与导师不同，因此一切并非圆满报身，因此是分化身，即自性化身。显现于清净的众生前。安住于
English
The totality of wisdom is completely pure. The bodhisattvas show the sequence of the five defilements of afflictions and appear as five dharmas. First, when purifying the defilement of ignorance, the Dharma of the Wisdom of Dharmadhatu is heard from Vairochana in Akanishta. The aspects of the other four families are: Similarly, Akshobhya's field is for purifying hatred. Pride Ratnasambhava, desire Amitabha. Amoghasiddhi appears to purify jealousy. Akshobhya shows the Dharma of Mirror-like Wisdom to hatred. Ratnasambhava shows equality to pride. Amitabha shows discrimination to desire. Amoghasiddhi shows the Dharma of Accomplishing Wisdom to jealousy, thereby purifying them. Thus, in the ten bhumis, the five families, five dharmas, and five transformations are taught. At the time of the path of seeing, the ignorance of complete imputation transforms into the Wisdom of Dharmadhatu, attaining the Joyful Ground, seeing Vairochana. In the three small stages of the path of meditation, pride transforms into Equality Wisdom, attaining Ratnasambhava. In the three middle stages, all kinds of desire transform into Discriminating Wisdom, attaining Amitabha. On the eighth great ground, the seed of hatred, the pain of discrimination, and the Alaya consciousness transform into Mirror-like Wisdom, attaining non-discrimination, seeing Akshobhya. On the ninth and tenth grounds, the seeds of jealousy are purified, in the pure fields of the five senses, the activity of benefiting sentient beings is performed with four correct knowledges, perfectly accomplishing the Wisdom of Accomplishment, seeing Amoghasiddhi, and empowered by great light, thereby perfecting the great deeds of Buddhahood. In the Magical Net Manifestation Sutra, it says: Because of the power of the pure land, the five Buddhas and five excellent dharmas, the five wisdoms are completely perfected, going to the essence of perfect enlightenment. Thus, its explanation is established as it is. There are three kinds of real fields, divided by the difference of retinue and teacher, the emanation is: This way of manifesting the fields and teachers of the five families and performing the deeds of bodhisattvas. Thus, although the teacher is the complete enjoyment body, the retinue etc. are different from the teacher, therefore everything is not the complete enjoyment body, therefore it is a partial emanation, that is, the nature emanation body. Appears to pure beings. Abiding in
Chinese
不是为了其他应化众生。因此，称为半显化身。在报身圆满的刹土中，一切善恶都圆满，因此恒常不变。显现于菩萨的报身，虽然显现为以相好等作为影像的圆满受用，但眷属和刹土等显现为其他，并且被十地菩萨的显现所摄持，因此在《日月和合经》等中被称为半化圆满身。这个刹土也因为不显现于十地菩萨之外的其他众生，所以也称为半化身。虽然显现为报身，但实际上不是他显，而是自显，因此也因为像是其影像的一半显现，所以称为半化身，也说是自显的自性幻化，所以也说是自性化身。寂静的四种刹土是：像那样的，刹土平坦宜人无量宫，具备七宝光芒普照十方，莲花所生王子不可数，受用种种如意降雨下，四季说法无垢风铃声，如意宝珠水池极庄严，此乃寂静自性之化现。五部种姓的刹土中，在七宝的地面上，无量宫光芒炽盛，以珍宝的网装饰，在棕榈树上悬挂着成排的风铃，从中自然发出空性、无相等等的法音，能平息以前未曾听闻的烦恼之害。八功德具足的池塘，以化现的水鸟装饰，在其中嬉戏能消除烦恼的痛苦。一切所欲之物都从天空中如雨般降下等等，这是由佛陀的威力和菩萨的殊胜善根所产生的因缘而产生的无量庄严，就像在《不动佛刹土功德庄严经》和《极乐世界功德庄严经》等经中所广说的那样。那些也仅仅是自己善心的显现，其他具有分别念和欲望的不净者无法另行前往，就像从善的习气中产生好的梦境一样，菩萨们所见的自显现是佛陀的半化身和共同
English
It is not for other beings to be tamed. Therefore, it is called the partially manifested Nirmanakaya. In the pure land of the Sambhogakaya, everything is complete without good or bad, so it is always unchanging. The Sambhogakaya that appears to Bodhisattvas, although it appears as the complete enjoyment showing marks and examples as images, retinues and pure lands appear as other, and because it is gathered by the appearance of the tenth Bhumi, it is said in the tantras such as the "Union of Sun and Moon" that it is called the partially manifested complete body. This pure land is also called the partial manifestation because it does not appear to others than the Bodhisattvas of the tenth Bhumi. Although it appears as the Sambhogakaya, it is not other than the appearance of reality itself, so it is also called the partial manifestation because it appears like half of its image, and it is also said that the nature of self-appearance is an illusion, so it is also said to be the Svabhavikakaya. The four peaceful pure lands are: Such a pure land is level, pleasing, immeasurable palace, possessing seven jewels, radiating light in all ten directions, countless princes born from lotuses, various enjoyments, rain of all desires falls, Dharma is spoken in all four seasons, stainless sound of wind chimes, wish-fulfilling jewel ponds are extremely beautiful, this is the peaceful manifestation of nature. In the pure land of the five families, on the ground of seven kinds of jewels, an immeasurable palace blazing with light, adorned with a net of jewels, and from the rows of bells hung on the palm trees, the sound of the Dharma of emptiness and signlessness, etc., which pacifies the harm of afflictions not heard before, arises spontaneously. Playing in ponds with eight qualities, adorned with emanated water birds, eliminates the suffering of afflictions. All that is desired falls like rain from the sky, etc., the immeasurable array arising from the cause created by the power of the Buddha and the wonderful roots of virtue of the Bodhisattva, just as it is extensively explained in the sutras such as the "Akshobhya Buddha Pure Land Qualities" and the "Sukhavati Pure Land Qualities". Those are also merely the appearance of one's own virtuous mind, and other impure beings with conceptual thoughts and desires cannot go there separately, just as good dreams arise from virtuous imprints, the self-appearance seen by Bodhisattvas is the Buddha's partial manifestation and common
Chinese
似乎在行为上是一致的。秘密心髓中说：如意树和随心所欲的，珍宝和所有元素，那些不是实有的，而是自心福德增长的结果。奇妙的显现和非凡的法，不是从他处而来，而是依赖方便的智慧，在那之中如儿子般显现。如是说。空行刹土是：对安住于寂静自性化身菩萨地者显现的。同样，无数忿怒尊坛城，空行母的云聚散布的空行处，嘿汝嘎五部尊的刹土，对成就密咒者极度显现。此乃如今被称为大乐空行，于智者成就者中极为著名。内明中说，自显现向外显现，如五部忿怒尊坛城中月亮的影像显现在水中一般，安住于密咒持明地的补特伽罗，于寿命自在者和大手印持明者，为了清净五毒，五身和五智的法自然显现。调伏愚痴之时，如来部的忿怒尊佛陀（藏文：བུདྡྷ་ཧེ་རུ་ཀ，梵文天城体：बुद्ध हेरुक，梵文罗马拟音：Buddha Heruka，汉语字面意思：佛 嘿汝嘎）嘿汝嘎的坛城在色究竟天显现，前往那里后，与空行母和瑜伽自在持明者其他所有者具有相同的命运，享受会供的喜悦和伟大的密咒见行。同样，在金刚部有金刚（藏文：བཛྲ་ཧེ་རུ་ཀ，梵文天城体：वज्र हेरुक，梵文罗马拟音：Vajra Heruka，汉语字面意思：金刚 嘿汝嘎）嘿汝嘎，在珍宝部有宝生（藏文：རཏྣ་ཧེ་རུ་ཀ，梵文天城体：रत्न हेरुक，梵文罗马拟音：Ratna Heruka，汉语字面意思：宝生 嘿汝嘎）嘿汝嘎，在莲花部有莲花（藏文：པདྨ་ཧེ་རུ་ཀ，梵文天城体：पद्म हेरुक，梵文罗马拟音：Padma Heruka，汉语字面意思：莲花 嘿汝嘎）嘿汝嘎，在事业部有羯磨（藏文：ཀརྨ་ཧེ་རུ་ཀ，梵文天城体：कर्म हेरुक，梵文罗马拟音：Karma Heruka，汉语字面意思：羯磨 嘿汝嘎）嘿汝嘎的坛城和刹土的庄严，以及空行成就者的朋友，以及在空中行走的，在地上行走的，从咒语中出生的，和刹土出生的等等金刚瑜伽母的眷属具有相同的命运，并作为空行母的助手，在死亡时，该刹土用伞盖、胜幢和乐器的云聚来迎接，持明上师们看到后引导，安置于持明者的行列中，这五个地方被称为大乐空行，与获得果位者具有相同的命运，在刹土、法、导师和道友上是一致的，除了各自的见地和禅定的成就之外，不会变成其他。