Chinese
虽然显现为以各种方式各自成办利益且持续不断，但实际上并未脱离法身自性。如《金光明经》所说：“诸佛世尊不可思议，如来是常住之身，为利有情故，示现种种之庄严。” 如是。 调伏众生的方便法门也不确定，而是随着所化众生的心识而显现。总的来说，佛语有三种：口中所说之语，加持之语，以及允许之语。其中，加持之语又分为身加持、语加持和意加持三种。由此可知，说法者也并非是确定的。如《释续》所说：“以导师之加持力，鸟或树木石子等，莲花以及如意树，甚至大鼓所发出之声，皆因佛陀之加持，故彼等亦可称为佛语。” 又如《摄颂》所说：“国王之声闻弟子，凡是宣说正法，具备讲解与推理能力，能带来殊胜安乐及获得其果报者，所有这些皆是如来之威力。何以故？因佛陀所开示之法，由贤善之人成为弟子而如实学习，并如实宣说，此乃佛陀之威力所致，而非自身力量所致。” 如是。 说法的方式也并非一定以语言文字的形式出现。例如，在堆满香料的清净刹土中，菩萨们安住在巨大的香树旁，仅仅是闻到树的香味，菩萨的相续中就会生起解脱的禅定。同样，在不同的世界中，有的通过饮食，有的通过穿法衣，有的通过观看佛身，有的通过做梦等等方式来成办佛陀的事业，这是不可思议的。如《宝积经》中所说。 成办利益的时间也并非确定，并非是“只有这段时间”或者“只有这个时候”，而是当所化众生调伏的时机成熟时才会显现，并且根据他们显现的因缘而显现，从而成办利益。
English
Although appearing in various ways, each accomplishing benefits and being continuous, it does not deviate from the nature of the Dharmakaya. As stated in the "Golden Light Sutra": "The Buddhas, the Bhagavat, are inconceivable. The Tathagata is the eternal body. For the benefit of sentient beings, they display various forms of adornment." Thus it is. The methods of taming beings are also not fixed, but appear according to the minds of those to be tamed. Generally, the Buddha's word has three aspects: the word spoken from the mouth, the word of blessing, and the word of permission. Among these, the word of blessing is further divided into three: blessing of body, blessing of speech, and blessing of mind. From this, it can be understood that the speaker is also not fixed. As stated in the "Commentary": "Through the blessing of the teacher, birds, trees, pebbles, lotuses, and wish-fulfilling trees, even the sound from a large drum, because of the Buddha's blessing, these are also considered the Buddha's word." Also, as stated in the "Compendium": "Whatever royal Shravaka disciples teach the Dharma, possess the ability to explain and reason, bring supreme happiness and obtain its results, all of these are due to the power of the Tathagata. Why? Because whatever Dharma the Buddha has taught, virtuous individuals become disciples and learn it as it is, and teach it as it is, this is due to the power of the Buddha, not due to their own power." Thus it is. The way of teaching is also not necessarily in the form of audible words and language. For example, in a pure land filled with incense, Bodhisattvas dwell near large incense trees. Merely by smelling the fragrance of the tree, Bodhisattvas will generate the samadhi of liberation in their minds. Similarly, in different realms, some accomplish the deeds of the Buddha through eating food, some through wearing Dharma robes, some through seeing the Buddha's body, some through dreaming dreams, and so on. This is inconceivable, as stated in the "Heap of Jewels Sutra." The time for accomplishing benefits is also not fixed, not "only at this time" or "only at this moment," but appears when the time for taming the beings to be tamed has arrived, and appears according to the extent of their fortune to see it, thereby accomplishing benefits.
Chinese
而且也是随顺于此福德。行事的方式也是安立于道的所依，安立于道，以及安立于果等多种方式，对于不清净刹土的众生来说，就是如此显现的。第三，宣说其如幻显现之理：如此所显现的所化与能化的一切，都是自性不成立之理。所化的众生，其如来藏自性被突如其来的垢染所遮蔽，从境义在心中留下习气开始，由能取所取的分别念所造作的轮回处所，显现为各种苦乐，这也是无有显现错乱的自性。如《念住经》中说： “种种身及受用， 苦乐自体所显现， 心所幻化心所作， 心外少许亦无有， 譬如梦境真实般。” 就像这样。其中，能化的化身显现，也是由于远离一切垢染、了知自性的诸佛的加持，以及各个众生的愿望和善业显现的集合，从内明空性的三身之悲心向外显现，是智慧和事业清净的色身二者。特别是对于各个众生来说，也显现为殊胜的化身，如胜者释迦狮子等，就像有些人睡着后在梦中见到佛一样，只是各自的心识显现而已。在梦中所见的佛说法，以及显示各种神变时，会成为生起信心等多种善念的因缘。同样，对于自心清净所显现的殊胜化身佛，转法轮，以及显示大神通等，虽然能将所化众生安置于增上生和决定胜，但其体性是无有的，除了所化众生的心识显现之外，在外面并没有成立佛和法等事物的第二种自性。而且，显现的心识也是自性无我且光明，所显现的佛也是空性色相清净的显现，因此，所化与能化的缘起聚合
English
And also following after that merit. The way of acting is also establishing on the basis of the path, establishing on the path, and establishing on the fruit, etc., in many ways. For the beings of impure realms, it appears in that way. Third, explaining how it appears like an illusion: In this way, all that appears as what is to be tamed and what tames is the way that is not established by nature. The sentient beings to be tamed, whose nature of the Sugata-garbha is obscured by sudden stains, and from the moment when the meaning of objects leaves habitual traces in the mind, the various states of samsara, with their joys and sufferings, which are constructed by the thoughts of grasping and clinging, also appear as the very nature of nonexistent and deluded appearances. As it is said in the *Sutra on the Establishment of Mindfulness*: "Various bodies and enjoyments, And the very nature of happiness and suffering, Are emanated by the mind and made by the mind. Apart from the mind, there is nothing at all, Like a dream." It is like that. There, the appearance of the emanation of the tamer is also due to the blessings of the Buddhas who know their own nature, free from all stains, and the combination of the aspirations and virtuous actions of each sentient being. From the compassion of the three kayas of the inner clear space, the two pure form kayas of wisdom and activity appear outwardly. In particular, for each individual, it also appears as the supreme emanation body, such as the Victorious Shakya Simha, etc., just as some people fall asleep and see a Buddha in a dream, it is only the appearance of their own minds. When the Buddha seen in the dream teaches the Dharma and displays various miraculous displays, it becomes a cause for generating faith and other virtuous thoughts. Similarly, for the supreme emanation body of the Buddha, which appears to the pure mind, turning the wheel of Dharma and displaying great miracles, etc., although they place the beings to be tamed in higher realms and definite goodness, their essence is nonexistent. Apart from the appearance of the minds of the beings to be tamed, there is no second nature of things such as Buddhas and Dharma established outside. Moreover, the mind that appears is also selfless and luminous by nature, and the Buddha who appears is only a pure appearance of emptiness and form. Therefore, the aggregation of the interdependent origination of what is to be tamed and what tames
Chinese
因为显现却无真实，故应如是了知，此乃众多甚深经部中所说。圣《宝积经》云：我于如梦之有情，如梦幻般示现而说法，然无自性，亦无二元性，应如是了知无我空性。如是。因此，对于习气完全断尽之佛陀的自显现，虽无不净，然对于众生各自之错觉显现，能无碍了知之方式为：譬如于一珍宝室中，住有一未眠之化身与具神通者，及一些不具彼等功德且已入睡之凡夫。当入睡者于梦中各自显现种种苦乐时，未眠者知晓此事，并化现诸多化身，说道：诸位，一切法皆无自性、无常、如幻、自性清净。汝等执着于睡眠之显现，然实则无有。如是劝说，并逐渐引导彼等醒来。佛陀之了知亦非于自显现中，而是如彼等安住于珍宝室中。如是，轮回本性乃是虚假显现之布局，能调伏者涅槃之本性，以及显现为佛陀及其教法等，亦仅是众生之错觉，如是示现，故二者虽无而显现，乃如梦幻般之游戏。又，于所化众生前显现之化身佛，虽未曾动摇于本体清净二者兼具之法身，然化身却与所化众生自身相应，显现为被痛苦之谛所摄持般，故无自性。于《中观宝鬘论》中云： 饶波且，一切法如梦，如幻。涅槃亦如梦，如幻。如是。因此，于不清净之有情面前，以无量大悲所游戏之化身显现，亦如是随顺于应被调伏之轮回存在之时，恒常相续显现。如是，所化与能调伏二者，虽未曾动摇于同一法界，然于具有垢染之状态时为轮回，于从垢染中解脱之时为涅槃。
English
It is said in many profound sutras that since appearances are without truth, one should recognize them as such. The Noble Jewel Heap Sutra states: "To beings who are like dreams, I emanate as if in a dream and teach the Dharma, but it is without essence and without duality. One should recognize selflessness and emptiness." Therefore, although there is no impurity in the self-appearance of a Buddha who has completely exhausted the latent tendencies, the way in which he knows all the deluded appearances of individual beings without obstruction is as follows: For example, in a jeweled chamber, there is one emanation and one with clairvoyance who is not asleep, and some ordinary people who do not have those qualities and are asleep. When various kinds of happiness and suffering appear separately in the dreams of those who are asleep, the one who is not asleep knows this and sends out many emanations, saying: "Hey, all phenomena are without essence, impermanent, like illusions, and pure by nature." And, "You are attached to the appearances of sleep, but in reality, they do not exist." He speaks in this way and gradually applies methods to awaken them. The Buddha's knowledge is not in his own appearance, but rather like those who dwell in the jeweled chamber. Thus, the nature of samsara is a false arrangement of deluded appearances, the nature of the tamer is the nature of nirvana, and the appearances of the Buddha and his teachings are merely the delusions of sentient beings. Thus, both appear even though they do not exist, and it is like a play of dreams. Moreover, the emanation of the Buddha that appears to those to be tamed, although not moving from the Dharmakaya, which possesses both essence and purity, the emanation appears to be in accordance with the one to be tamed, as if it were included in the truth of suffering, and therefore it is without nature. The Intermediate Mother states: "Rabjor, all phenomena are like dreams, like illusions. Nirvana is also like a dream, like an illusion." Thus, the emanation that appears as a play of immeasurable compassion in the eyes of impure beings follows the existence of samsara to be tamed, and appears continuously without ceasing. In this way, the one to be tamed and the tamer, while not moving from the same realm, are samsara in the state of being with defilements, and nirvana when liberated from defilements.
Chinese
在体验到显现为觉受之相的实相本性时，被称为证悟实相之人。正如《一切法无生经》中所说：无佛亦无佛法僧，谁能如是知，是乃智者。众生自性即菩提，菩提自性即一切众生，众生与菩提，二者实无别，谁能如是知，是乃最胜士。第三，关于宣说种种化身，分为两部分：宣说种种化身本身，以及以总结色身显现的方式作结。首先，宣说种种化身本身，又分为两部分：如无情物般的化身，以及转生化身。首先，关于如无情物般的化身：“彼之自性中”，虽说为调伏有情之化身的自性，但并无矛盾，虽非一者生于一者般，然从法身显现化身之基础，自显之色身，从自性化身至种种化身，如水中月般同时显现，然一切于法身之体性中无有差别之故。又，有情之界不可思议，于错乱之显现中，于无心之无情物与有心者等之相，不决定为一，而化现为种种，虽无意念之作者与所作之法，然于山岩与地域等处，身语意之所依自然显现，以及二十四境等之陈设，以及铁匠与工匠等士夫，以勤作所生之如来身语意之影像，或雕刻，或绘画，或编织等。如经中所说：于彼化现种种身形，为利有情行善业。如是，仅见身语意之相，便生起信心与强烈之悲悯，从而净除其相续之业障，增长福德，并播下解脱之种子。特别是，慈悲导师曾亲口说过：于五浊末世，我显现为文字之相，以为是我。
English
When experiencing the nature of reality that appears as the aspect of awareness, one is called a person who sees the true nature. As it is said in the Sutra of the Absence of Arising of All Dharmas: There is no Buddha, no Dharma, and no Sangha. Whoever knows this is a wise person. The nature of sentient beings is said to be enlightenment itself. The nature of enlightenment is all sentient beings. Sentient beings and enlightenment are not two. Whoever knows this becomes the supreme person. Third, regarding the explanation of various manifestations, there are two parts: explaining the various manifestations themselves, and concluding with a summary of how the appearance of the form body is gathered. First, explaining the various manifestations themselves, there are also two parts: manifestations that appear like inanimate objects, and manifestations of birth bodies. First, regarding manifestations that appear like inanimate objects: "From that very nature," although it is said to be the nature of the manifestation that tames beings, there is no contradiction, even though it is not like one arising from another. However, from the basis of the manifestation arising from the Dharmakaya, the self-appearing form body, from the nature manifestation to the various manifestations, appear simultaneously like reflections of the moon in water, yet all are non-different in the essence of the Dharmakaya. Moreover, the realm of sentient beings is inconceivable, and in the confused appearances, the aspects of inanimate objects without mind and those with mind, etc., are not determined as one, but manifest in various ways. Although there is no intentional agent or object of action, the supports of body, speech, and mind naturally appear in mountains, rocks, and regions, etc., as well as the arrangements of the twenty-four places, etc., and the images of the body, speech, and mind of the Tathagata, which arise from the efforts of blacksmiths, artisans, and other individuals, whether sculpted, painted, or woven, etc. As it is said in the sutra: In that, various forms of bodies are manifested, to benefit beings in virtuous deeds. Thus, merely seeing the aspects of body, speech, and mind generates faith and intense compassion, thereby purifying the obscurations of their continuum, increasing merit, and planting the seeds of liberation. In particular, the compassionate teacher himself said: In the degenerate age of the five hundred, I will appear in the form of letters, thinking it is me.