Chinese
应当如此作意。如经中所说：“彼时当敬彼。” 如是，凡是经文以文字形式存在者，通过读诵和闻思，可以消除罪障，生起信心；了解善恶的功德和过失，从而取舍；以及通过修习深奥的实相之义，使之在相续中生起，作为共同的助缘等等途径，来成办如同佛陀亲临般的利生事业，因此也理应视为殊胜的化身。如果有人心想：这些身像和文字，是由这样的因缘，由这样的工匠和书写者所造和书写的，怎么能是化身呢？如果是这样，那么所有殊胜的佛菩萨的化身，也都是依赖父母的因缘而产生的，那么所有这些也都应该不是化身了，如果这样认为就不合理了，因为这两者之间没有任何细微的差别。此外，对于那些没有寺庙，没有宫殿，没有花园，没有荒野的住所和资具等，四处漂泊的人来说，会显现为化身之城；以及莲花，如意树，如意宝，船只，桥梁，车辆，食物衣服等等，以各种无情物化身的方式显现，从而救护众生脱离痛苦和恐惧，成为利益和安乐之本等等。第二，生化身：如《幻化上师》中所说：“种种化身相续不断，化为猎人和妓女等，成办有情之义。” 如是，化现为各种凡夫的生，从而直接或间接地利益众生。例如，当众生遭受饥饿的痛苦而困顿不堪时，化现为大鱼，使他们得以饱腹；对于被药物无法治愈的疾病所折磨的众多众生，化现为名为“德色巴”的生物，让他们得以食用自己的肉，从而从疾病中解脱；对于陷入罗刹女岛，遭受生命恐惧折磨的众多人，化现为具知白马“哈拉”，从而使他们得以从中解脱；以及在不净泥土中生长的虫类
English
One should think in this way. As it is said in the scriptures, "At that time, respect that." Thus, all scriptures that exist in written form, through reading and contemplation, can eliminate sins and obscurations, generate faith; understand the merits and faults of good and evil, thereby adopting or abandoning them; and through meditating on the profound meaning of reality, causing it to arise in the mindstream, serving as a common cause, etc., to accomplish the deeds of benefiting beings as if the Buddha himself were present, therefore, they should also be regarded as supreme emanations. If someone thinks, "These images and texts are made and written by such and such causes, by such and such craftsmen and writers, how can they be emanations?" If that is the case, then all the special emanations of Buddhas and Bodhisattvas also arise dependent on the causes and conditions of fathers and mothers, then all of those should also not be emanations, which is unreasonable, because there is not even the slightest difference between the two. Furthermore, for those who wander without temples, palaces, gardens, wilderness dwellings, and possessions, etc., it appears as an emanation city; and lotuses, wish-fulfilling trees, wish-fulfilling jewels, boats, bridges, vehicles, food, clothing, etc., appear as various inanimate emanations, thereby saving sentient beings from suffering and fear, becoming the basis of benefit and happiness, and so on. Second, the emanation of birth: As it is said in the "Magical Master," "Various emanations are continuous, transforming into hunters and prostitutes, etc., accomplishing the meaning of sentient beings." Thus, emanating into various births of ordinary beings, thereby directly or indirectly benefiting sentient beings. For example, when beings are afflicted and distressed by the suffering of famine, he emanates as a great fish, allowing them to be satisfied; for many beings tormented by diseases that cannot be cured by medicine, he emanates as a creature called "Desepa," allowing them to eat his flesh, thereby freeing them from disease; for many people trapped on the island of Rakshasis, tormented by the fear of death, he emanates as the knowing white horse "Hara," thereby enabling them to be freed from it; and the species of worms that grow in unclean mud
Chinese
那些化现为金蜂，以蜂鸣之声宣说佛法，使一切众生寿命终结后往生极乐世界，菩萨口中散发香气等，完全变成那样，显现种种化现的游舞，虽然成为一切时处利益和安乐之源。然而，对于化现之基，远离戏论的智慧来说，并没有通过这样的化现来利益众生的念头，也没有任何造作的动摇。虽然如此，正如所说的那样，各种各样的化现，极大地利益众生的身语意三门，给予和谐一致的巨大安乐，并通过引导他们证得三菩提的果位等重大意义而带来吉祥。也就是说，无论以何种形象和方法调伏的时机成熟，都会显现并利益众生，而这绝不会错过时机。《业百法》中说：“大海水族所居浪，亦能时外而翻腾，然应调伏诸佛子，佛陀绝不离时节。”如是。第二，讲述色身显现的收摄方式，分为三点：化身融入报身的方式，报身融入法身的方式，法身融入法界的方式。第一，化身融入报身的方式是：这样的事业，最初也从法界中产生，最终也以在法界中平息戏论的方式而存在。如果调伏的时机已过，也就是说，如果以某个特殊的应化身来调伏特定的众生，那么当他完成了所有作为其自身化身所应调伏的众生的利益之后，便会示现涅槃之相，为了那些福德浅薄的众生，暂时不会改变。由此可知，在不清净刹土的众生面前显现的一切化身，都会变得不再显现。而对于安住于地的所化众生来说，由于他们都具有相同的福德，并且显现清净，因此在他们面前显现的色身不会示现涅槃之相。然而，当菩萨各自证悟，与上师的意界融为一体而成就佛果时，先前能调伏者和所调伏者的二取分别念，便会平息于法界之中。
English
Those who transform into golden bees, proclaiming the Dharma with the sound of bees, causing all beings to pass away and be reborn in Sukhavati, with bodhisattvas emanating fragrant scents from their mouths, completely transforming into that, manifesting various displays of emanation, although becoming the source of benefit and happiness at all times and places. However, for the basis of emanation, the wisdom free from elaboration, there is no thought of benefiting sentient beings through such emanations, nor is there any movement of effort. Nevertheless, as it is said, the various forms of emanation greatly benefit the body, speech, and mind of sentient beings, bestowing great happiness that is harmonious and concordant, and bringing auspiciousness through great meanings such as guiding them to attain the state of the three enlightenments. That is to say, whenever the time is ripe to tame with whatever form and method, it will appear and benefit beings, and this will never miss the time. The Hundred Karmas says: "The waves where sea creatures dwell in the ocean, may turn outside of time, but for the sons to be tamed, the Buddha does not miss the time." Thus it is. Second, explaining how the appearance of the Form Body is withdrawn, there are three points: how the Nirmanakaya dissolves into the Sambhogakaya, how the Sambhogakaya dissolves into the Dharmakaya, and how the Dharmakaya abides in the Dharmadhatu. First, how the Nirmanakaya dissolves into the Sambhogakaya: such activity initially arises from the Dharmadhatu and ultimately exists in the manner of pacifying elaboration in the Dharmadhatu. If the time for taming has passed, that is, if a particular emanation body is used to tame specific beings, then when he has completed the benefit of all beings who are to be tamed by his own emanation, he will show the aspect of passing into nirvana, temporarily not changing for the sake of those with lesser merit. From this, it should be understood that all emanations appearing to beings in impure realms will become invisible. However, for those disciples abiding on the ground, since they all have equal merit and pure appearances, the Form Body appearing to them does not show the aspect of passing into nirvana. Nevertheless, when bodhisattvas each attain enlightenment, becoming inseparable from the guru's mind-space and attaining Buddhahood, the dualistic perception of the one who tames and the one to be tamed will be pacified in the Dharmadhatu.
Chinese
那么，是否存在一个时期，连一个需要调伏的众生都没有呢？虽然上下乘的经典中都没有说到轮回有终结的时候，所以不存在这样的时期。但是，在金刚持所显现的大梵天劫中，所有的显现都解脱于原始之地。那时，在化身所调伏的赡部洲，法身的教法真实地从大圆满的加持中自然显现，从一百零一种珍宝中自然产生的金刚长寿无量，直到现在的人们的手中。报身的教法真实地从自生教法独子的加持中自然显现，从一百零一种珍宝中自然产生的四指厚的文字经卷发出法的自鸣声。十二化身的加持中自然显现，从一百零一种珍宝中自然产生的，无人造就的，与众生的身量相等的佛像。当这三种教法也融入法界时，所有色身的显现也融入法界。当再次显现迷惑，出现需要调伏的众生时，色身及其事业自然而然地显现，这是无需赘述的。这种方式在下部的经续中是隐藏的，但在大圆满的续部中则明确地阐述了。并且，解释其意旨的诀窍也对此进行了阐释。总的来说，如果对大圆满的见解有深刻的理解，并且以虔诚之心拜见全知无垢光尊者的七宝藏等著作，就会产生信心，并且会理解所有乘的意旨都是不矛盾的。暂时就说这么多。这样理解之后，当不存在任何需要调伏的普通或特殊的众生时，调伏者的色身融入法界的方式，可以用什么比喻来表示呢？比如，当世间所有的水器都消失时，或者当没有任何特殊的水器存在时，在那些水中显现的月亮的影像，也会融入化现的基础，也就是最初创造形象的虚空中的月亮本身，这就是一个事物融入另一个事物。
English
Now, is there a time when there is not even one being to be tamed? Although it is not mentioned in any of the higher or lower vehicles that samsara has an end, so there is no such time. However, in the Great Brahma aeon manifested by Vajradhara, all appearances are liberated in the primordial ground. At that time, in this Jambudvipa, which is tamed by the Nirmanakaya, the Dharma of the Dharmakaya truly arises naturally from the blessings of Dzogchen, and the Vajra Longevity immeasurable, which arises naturally from one hundred and one kinds of precious substances, is in the hands of the people from then until now. The Dharma of the Sambhogakaya truly arises naturally from the blessings of the self-arisen Dharma, the only son, and the four-finger-thick scriptures, which arise naturally from one hundred and one kinds of precious substances, emit the self-sound of Dharma. From the blessings of the twelve Nirmanakayas, the Buddha images, which arise naturally from one hundred and one kinds of precious substances and are not made by anyone, are equal to the body size of beings. When these three kinds of teachings also dissolve into the Dharmadhatu, all the appearances of the Rupakaya also dissolve into the Dhatu. When delusion manifests again and there are beings to be tamed, the Rupakaya and its activities appear effortlessly, which is needless to say. This way is hidden in the lower Sutras and Tantras, but it is clearly explained in the Dzogchen Tantras. Moreover, the key instructions that explain its meaning also explain this. In general, if one has a deep understanding of the view of Dzogchen and respectfully visits the Seven Treasures of the Omniscient Longchen Rabjam, one will have faith and understand that the meanings of all vehicles are not contradictory. For the time being, that's all. Having understood this, when there is no ordinary or special being to be tamed, what analogy can be used to represent the way in which the Rupakaya of the tamer dissolves into the Dhatu? For example, when all the water vessels on earth disappear, or when there are no special water vessels, the reflection of the moon that appears in those waters also dissolves into the basis of manifestation, that is, the moon itself in the sky that initially creates the image, which is one thing merging into another.
Chinese
虽然不像那样，但也没有到其他任何地方，就像变得无别一样。从被清净与不清净所化的所化众生的显现所摄的各种化身，到自性化身之间，融入自显圆满报身的法界中，即没有到其他地方，并且变得无别，由于大悲而向外显现的所化众生的显现部分便不显现了。第二，报身融入法身之理：自显圆满报身也融入法身之理，例如在晴朗的天空中，向外显现的月亮从一个融入另一个，或者并非完全消失，而是向外显现的光芒融入内部法界光明向外不散发的光明澄澈的状态中一样。报身和刹土自显显现，也融入内部不散发的法身大智慧中。如《灯明能显》中说：法身的智慧是基础，识的成分是显现，没有执著粗大的分别念，是自然或猛烈的慈悲。光明而了知与明觉一起，安住于成分上没有混杂。像这样，三身的意趣成为一体的时刻，对于应成派中观师们来说，心和心所进入对境的二取习气极其微细，当在远离一切戏论的法界中如木柴燃尽的火焰般寂灭时，就像获得下道的阿罗汉一样，并非只是微细习气未尽的暂时止息，而是涅槃究竟的殊胜止息，总是安住于此，由于往昔愿力的力量，对于所化众生之处无勤地产生事业。而且，《入行论》中说：所知之木柴全部，焚烧而寂灭，彼等即是诸佛之法身，彼时无生亦无灭，心寂灭故彼身显现。第三，法身融入法界之理：在此自性大圆满的宗派中，即使所有的心和心所，包括由八识聚所摄的三界的一切心和心所都止息了，但各自的自证智慧并没有止息。如果止息，那么涅槃的功德力。