English
And, to manifest such worlds, to mature such sentient beings, to abide for such eons, to enter into the eons of the prior end and the eons of the later end, to open such doors of Dharma, to show such bodies, and in each body to truly show a retinue of Bodhisattvas equal to countless hundreds of thousands of kotis of dust particles. Son of good family, if you wish to abide in the tenth ground, in an instant, a moment, a snap of the fingers, you will obtain the great appearance of Dharma, the great light of Dharma, and the immeasurable patience of the clouds of Dharma. You will truly hold it, you will truly show it, you will not claim it as your own. Why is that? Because from the Dharmakaya, which is like the sky, you possess inconceivable wisdom clouds of Dharma, therefore it is called the cloud of Dharma, so it is said. Some say that these qualities of the grounds and paths are merely extensions of dreams and do not exist during the day. As stated in the Sutra of Brahma's Delight: "The qualities of the grounds and paths should be realized from the context of dreams." To say this is unreasonable, because that sutra speaks of the special dreams of traversing which ground and path, and that example shows the attainment of the ground, but it does not show that there are no qualities during the day. These qualities are constantly present day and night. The details of these should be understood as shown in the Great Vehicle. The illusory path of means has been shown. Now, the non-learning path of ultimate wisdom illusion, accomplished by that means, is the spontaneously accomplished activity of the three bodies of the Victorious Ones, which is the manifestation of the two purities. At the end of the continuum of the ten grounds, after destroying all the stains of negative karma with the Vajra-like Samadhi, one attains complete enlightenment, and the qualities of abandonment and realization reach their ultimate perfection. From the state of the Dharmakaya, which is the indivisibility of space and wisdom, the two pure qualities, the two form bodies spontaneously appear, and thus one works for the benefit of beings as long as samsara exists. In the Supreme Wisdom Tantra it says: "The uncompounded realm itself, and wisdom are indivisible, afflictions and knowable are completely purified, the Dharmakaya is pure with two purities, the unchanging, unborn, and signless, the Buddhas are the Dharmakaya, from which they arise and stand."
Chinese
虽无有（生），然往昔发心之福德法，由发愿生起次第之因缘，二种色身乃自生。如是说。此处与胜者（释迦牟尼佛）相合，小乘人认为，一个异生凡夫，于其一生中现证五道，并在金刚座成佛。如《俱舍论》云：非圣然父母，病人及说法，临终菩提萨，供养量无边。如是说。大乘则认为，自性大乘，往昔于无数劫前已成佛，今为利益有情而示现成佛。如《妙法莲华经》云：诸善男子，我实成佛以来，无量无边百千万亿那由他阿僧祇劫。又如《父子相见经》云：我于过去无量无数不可思议阿僧祇劫之时，于佛名自在幢如来处成佛。密咒瑜伽之宗，则认为王子义成前往色究竟天，如芝麻荚开裂般的诸佛加持，以五现证成佛。无上瑜伽续部则认为，于色究竟天，从大日金刚持处获得灌顶，之后其化身于此赡部洲成佛。《月密明点》云：清净种姓舍弃已，色究竟天甚可乐，真实佛陀于彼成，化身之士于此成。如是说。又如《集密意》续云：秘密胜处胜色究竟天中，菩提心之大海自在者，于彼法宫中灌顶故，普贤金刚界之身，菩提心之金刚加持之，于彼处现前菩提故，成无上精华之金刚持，于自生大乐中现证菩提。如是说。母续则认为，十一血海佛于色究竟天金刚女之宫殿中央，圆满接受四灌顶，依靠殊胜女性，获得十三金刚持地。如《不住续》云
English
Although there is no (birth), the merit and dharma of the previous aspiration, from the causes and conditions of aspiration and generation stage, the two form bodies arise spontaneously. Thus it is said. Here, in conjunction with the Supreme Conqueror (Shakyamuni Buddha), the Lesser Vehicle believes that an ordinary being, in his one lifetime, manifests the five paths and attains Buddhahood at Vajrasana. As the Abhidharmakosha says: "Even if not an Arya, parents, the sick, and those who speak the Dharma, and the Bodhisattva at the end of life, offerings to them are immeasurable." Thus it is said. The Great Vehicle believes that the nature of the Great Vehicle is that one has already attained Buddhahood in countless eons in the past, and here shows the attainment of Buddhahood for the benefit of sentient beings. As the Lotus Sutra says: "O sons of good family, since I attained Buddhahood, immeasurable, boundless, hundreds of thousands of myriads of kotis of nayutas of asamkhyas of kalpas have passed." And as the Sutra of the Meeting of Father and Son says: "In the past, immeasurable, countless, inconceivable asamkhyas of kalpas ago, I attained Buddhahood in the presence of the Buddha named Power Banner Jewel Tathagata." The tradition of Secret Mantra Yoga believes that Prince Siddhartha went to Akanishta, and, blessed by the Buddhas like sesame pods bursting open, attained Buddhahood through the five Abhisambodhis. The Anuttarayoga Tantra believes that in Akanishta, one receives empowerment from the Great Vairocana Vajradhara, and then his emanation attains Buddhahood in this Jambudvipa. The Moon Secret Bindu says: "Having abandoned pure lineages, Akanishta is a delightful dense place, the true Buddha attains Buddhahood there, an emanation attains Buddhahood here." Thus it is said. And as the Compendium of Intentions Tantra says: "In the secret supreme place, the sacred Akanishta, the lord of the great ocean of Bodhicitta, by empowering in that Dharma palace, blesses the body of Samantabhadra Vajradhatu as the Vajra of Bodhicitta, and in that very place, through manifest enlightenment, becomes the Vajradhara of the supreme essence, manifestly attaining Buddhahood in spontaneously arising great bliss." Thus it is said. The Mother Tantra believes that the eleven Blood Sea Buddhas, in the center of the palace of Vajra Woman in Akanishta, fully receive the four empowerments, and relying on the supreme woman, attain the thirteenth Vajradhara ground. As the Unabiding Tantra says:
Chinese
而且十一位佛陀也，依靠明妃手印，获得金刚持的果位。这些也只是部分宗派的观点。此处以殊胜无二续幻化网大论的观点，学道圆满之后，断除所有如云般的界之障碍，证悟彼界与菩提的功德，身与智慧无二无别，故认为二利圆满。如《幻化广论》所说：无垢清净之菩提，无有迁变离垢染，功德圆满之自性，五身五智任运成。以及《秘密藏续》所说：彼时五身皆圆满。任何地方成佛的色究竟天在何处呢？有些人认为那是净居天的色究竟天，但那是不合理的，因为已经舍弃了净居天的处所。有些人认为比净居天的色究竟天，只比村落大一点的寺庙大一点，这也是不合理的，因为“无边无际”之说相违背。此处是指最初成佛的自显清净，那就是觉性的色究竟天，因此说是身与智慧融入一体。在《无上智慧续》中说：心性大乐俱生，色究竟净土胜处。以及在《法界赞》中说：色究竟天极庄严，三智合一引导师，我向彼者敬顶礼。如是等等。于彼状态中，五部佛之色身显现于有情众生前，即毗卢遮那大光明，如大海般广大，是圆满报身。所依之世界是世界海，眷属是十地菩萨围绕的处所，即是密严刹土。显现为无有坏灭常恒之法轮，是圣者安住于地的清净显现，故无有迁变之错觉。其中所包含之小千世界，世界海等则显现为成住坏空，因为众生之自显现显现为生灭之故。有些人说：如果彼刹土不坏灭，则彼亦应知为不坏灭，因为此处也说是彼之刹土，并且二者都说是世间。答复是：你们没有区分所依和能依的差别。
English
Moreover, even the eleven Buddhas, by relying on the Mudra of consorts, attain the state of Vajradhara. These are merely aspects of certain philosophical systems. Here, according to the system of the glorious non-dual Tantra, the Great Net of Illusion, after the completion of the path of learning, having abandoned all obscurations of the elements, which are like clouds, one becomes enlightened to the qualities of that element and Bodhi. Since form and wisdom are inseparable, it is believed that the two aims are accomplished. As stated in the Extensive Illusion: 'The stainless, pure Bodhi, is free from change and devoid of defilement, the self-nature of perfect qualities, the five bodies and five wisdoms are spontaneously accomplished.' And as stated in the Secret Essence Tantra: 'At that time, all five bodies are perfected.' Where is the Akaniṣṭha where one becomes enlightened? Some believe it to be the Akaniṣṭha of the Pure Abode, but that is not reasonable, because the abodes of the Pure Abodes have been abandoned. Some say that the Akaniṣṭha of the Pure Abodes is only the size of a monastery larger than a village, but that is also unreasonable, because it contradicts the statement 'immeasurable in direction and extent.' Here, it is said that the pure self-appearance of the first enlightenment is the Akaniṣṭha of awareness, therefore, form and wisdom are realized as one essence. In the Supreme Wisdom Tantra, it is said: 'The nature of mind, great bliss, is co-emergent, Akaniṣṭha is the supreme place of purity.' And in the Praise of the Dharmadhatu, it is said: 'That Akaniṣṭha is most beautiful, the third wisdom is the only guide, I prostrate to that one.' Like that. In that state, the form bodies of the five families appear to sentient beings, that is, Vairochana, the great light, vast as the ocean, is the complete enjoyment body. The world that is relied upon is the ocean of worlds, and the retinue is the place surrounded by the ten Bhumi Bodhisattvas, which is the Dense Array. It appears as the wheel of indestructible continuity, which is the pure appearance of the noble ones abiding on the Bhumis, therefore, there is no delusion of change. The small world realms contained within it, the ocean of worlds, appear as formation and destruction, because the self-appearance of sentient beings appears as birth and death. Some say: If that field does not perish, then it should also be known as imperishable, because this is also said to be its field, and both are said to be the world. The answer is: You have not distinguished the difference between the support and the supported.
Chinese
未区分和不区分各种显现真是太奇妙了。虽然说基础不会毁灭，但如果说所依赖的事物会毁灭，那么各种显现的毁灭与不毁灭都是合理的。因此，世间的毁灭与不毁灭是可以说的，这是由众生执着于生灭的显现与圣者无生灭的见解的差异所区分的。两者都圆满于世间，从所依和能依的角度来看，虽然基础不会毁灭，但从所依赖的事物会毁灭的角度来理解，就会变成所谓的色究竟天密严刹土的世界。如《金刚顶经》所说：“色究竟天密严快乐，密严刹土无有毁灭，从彼诸佛之教法，圆满受用此理生。”如是宣说。如此，圆满受用和法身与化身三者本体无别，并且具有力量和无畏等不可思议的功德，这被称为智慧幻化。如《幻化网》所说：“诸佛之身即是彼，智慧幻化不动明。”以及《思议不可量经》所说：“虚空大地之所有，或以毛端能测量，然胜者功德之大海，无数劫中不能说，已超度量与言说境，是故思议不可量。”如是。如是，四种幻化近似地象征着，譬如幻化、缘起幻化，如同从物质咒语等显现的影像一般，于无实性中确定一切法。这些都是从幻化网的道理来说的。因此，一切法显现而无自性，应知犹如将范例、明咒与木片、石子结合，显现为马、牛等，仅是因缘和合的缘起而已。如《智慧显现庄严经》所说：“文殊，幻化是显现而非实有，如是，一切法是显现而非实有。”如是说。这些道理出自《吉祥二无别续幻化网大续十万部》中：“一切诸法皆幻化，自性方便与智慧，以及不清净之幻化四种，从自生智慧界中显现。”如是说。一切
English
It is wonderful that the undistinguished and the various appearances are not distinguished. Although it is said that the basis does not perish, if it is said that what is relied upon perishes, then the perishing and non-perishing of various appearances are reasonable. Therefore, the perishing and non-perishing of the world can be spoken of, and this is distinguished by the difference between the appearance of sentient beings clinging to birth and death and the vision of the noble ones who are free from birth and death. Both are perfected in the world, and from the point of view of the support and the supported, although the basis does not perish, understanding from the point of view that what is relied upon perishes will transform into what is called the Akaniṣṭha Ghanavyūha pure land world. As it is said in the Vajraśekhara Sūtra: "Akaniṣṭha Ghanavyūha is delightful, The Ghanavyūha pure land is imperishable, From there the Buddhas' Dharma, The way of perfect enjoyment arises." As it is said. Thus, perfect enjoyment and the Dharmakāya and Nirmāṇakāya, the three, are inseparable in essence, and possessing inconceivable qualities such as power and fearlessness, this is called Jñāna-māyā. As it is said in the Māyājāla Tantra: "The bodies of the Sugatas are, The Jñāna-māyā, unmoving and clear." And as it is said in the Inconceivable Sūtra: "Whatever is in the sky and on the earth, May be measured by the tip of a hair, But the ocean of the Victor's qualities, Cannot be expressed in countless kalpas, It has transcended the realm of measure and expression, Therefore, it is inconceivable." Thus. Thus, the four māyās are closely symbolized, for example, māyā and dependent origination māyā, like the images appearing from substances, mantras, etc., all dharmas are determined in their lack of inherent existence. These are from the perspective of the Māyājāla Tantra. Therefore, all dharmas appear but are without self-nature, and it should be understood that just as when examples, mantras, and pieces of wood and stones are combined, they appear as horses, cattle, etc., they are merely dependent origination of harmonious causes and conditions. As it is said in the Jñānāloka-alaṃkāra Sūtra: "Mañjuśrī, māyā appears but is not real, Likewise, all dharmas appear but are not real." Thus it is said. These principles come from the Hundred Thousand Great Tantra of the Two-in-One Non-Dual Tantra Māyājāla: "All dharmas are māyā, Self-nature, means, and wisdom, As well as the four kinds of impure māyā, Appear from the realm of self-born wisdom." Thus it is said. Everything