English
The way the pure lands are arranged, and the way the incarnate ones perform benefit for beings. First, the way to be liberated in the Dharmakaya's realm is: From the original realm, the spontaneously accomplished inner radiance radiates outward, and when the compassionate awareness begins to reverse into the rain of ignorance, at that time, the moment when the ground-appearance (གཞི་སྣང་, zhi snang, fundamental appearance) is seen as without inherent existence, it is liberated in the manner of six characteristics. The teacher who precedes all Buddhas, the first Buddha Samantabhadra, how he sees and liberates the six characteristics are: In this way, self-appearance, arising from the ground (གཞི་, zhi, fundamental), being distinguished, liberated upon distinguishing, not arising from others, abiding in its own place. In sequence, when the ground-appearance arises, if consciousness clings to it outwardly and does not allow confusion to spread continuously, but abides in the nature of its own awareness, this is 1 appearance. In self-appearance, awareness liberates, and neither liberation nor confusion is predicted. The nature of the ground and the spontaneously accomplished part of the ground-appearance, these two arise from that nature and become the basis of liberation, therefore later it does not become the 2 basis of confusion. The awareness of the ground-appearance itself matures into the result, that is, through the wisdom that purifies the obscurations of clinging to defilements, in that single moment, the qualities are naturally present in the sphere, and in self-appearance, the obscurations of the alaya consciousness of various habitual patterns are purified, just as the sun is liberated from the clouds, very thoroughly 3 distinguished. Upon distinguishing, or 4 immediately after, wisdom itself also matures into the Dharmakaya, inseparable from the wisdom Dharmakaya, occupying a firm position on the original pure ground, remaining constant and unchanging. This does not depend on the causes and conditions arising from other teachings, etc., but relies on its own nature, realizing and attaining Buddhahood through its own power, 5. The basis of liberation abides in its original state, not allowing the causes and conditions of confusion to enter. Therefore, with these six characteristics, in the moment when the ground-appearance appears, realizing the nature of the ocean of body and wisdom, this is the original Buddha. Yogis who attain Buddhahood with the six characteristics through the power of practicing the path are also called the original Buddha Samantabhadra, because he is the first to attain Buddhahood. These six characteristics, another way of expressing it is: When the ground-appearance first arises,
Chinese
第一，任运。任运自显。自显智慧。智慧本解脱。本解脱自明。自明是法身，以大悲之明，向外稍微一现，就能证悟这六法而成佛。又说，未从传承而生的诀窍，未从心而生的佛，未从因而生的果，自显，自现，自解脱而成佛。其义为，从基显智慧明灯中说，未从传承而生，即没有能指示的导师，是为自生之佛。未从心而生，即智慧本身自明而成佛。未从因而生，即觉知者本身自解脱而成佛。自显，即法界心性本身显现为光明。自现，即觉性本身如是显现。自解脱，即觉知时，觉性本身无错乱，证悟为原始大圆满之故。如是，这些不同的说法，实际上意义相同。为了如此的佛，以观视之识，境相显现之相于自心中了知，故名为一切种智。如是了知，然自心内明不为所动，能辨别的戏论于法性中寂灭，即是一切种智之佛，此二者虽反体各异，然本体不离一。第二，报身刹土的布置方式是：如此，当法界清净，平等离戏，安住于原始本初之地时，法身之法界虽未曾动摇，然从解脱了能遮蔽的垢染习气，法界之功德内明增长之力的任运之门中自现，自显现圆满受用之刹土和五部佛身。从这五部的各自力量中，五部大雪海之身、语、意，依仗无尽庄严轮，布置了无量刹土，无量无边的佛和众生的处所，如梵天之劫般与虚空相等。第三，化身利益众生的方式是：从此，为了与所化众生的根器相符，示现刹土和身之布置，如此。
English
First, spontaneous accomplishment. Spontaneous accomplishment is self-manifestation. Self-manifestation is wisdom. Wisdom is primordially liberated. Primordially liberated is self-awareness. Self-awareness is the Dharmakaya; through the awareness of compassion, a slight outward manifestation allows one to realize these six dharmas and become a Buddha. Furthermore, it is said that the instruction that does not arise from transmission, the Buddha that does not arise from mind, the result that does not arise from cause, self-manifestation, self-appearance, and self-liberation are the ways to become a Buddha. The meaning of this, from the Ground Appearance Wisdom Lamp, is: not arising from transmission means there is no teacher to point it out, thus it is the glorious self-born Buddha. Not arising from mind means wisdom itself is self-illuminating and becomes a Buddha. Not arising from cause means the knower itself is self-liberated and becomes a Buddha. Self-manifestation means the essence of mind itself appears as clear light in its own face. Self-appearance means awareness itself appears in that way. Self-liberation means that at the moment of awareness, awareness itself is without confusion, realizing the great original purity. Thus, these different ways of expressing it all have the same meaning. For the sake of such a Buddha, the knowable object of sight, the appearance of phenomena, is known in one's own mind, and is therefore called the all-knowing. Although knowing in this way, one's own mind does not waver from inner clarity, and the elaboration of judgment is pacified in the state of dharmata, this is the all-knowing Buddha. Although these two have different aspects, their essence does not go beyond one. Second, the way the Sambhogakaya realm is arranged is as follows: When the essence is pure, equal, and free from elaboration, abiding in the ground of original purity, at that time, while the essence of the Dharmakaya remains unmoved, it is completely liberated from the defilements and habitual tendencies that obscure it. From the gate of spontaneous accomplishment, the power of the qualities of the essence, which expands inwardly and clearly, arises spontaneously. It manifests as the Sambhogakaya realm of perfect enjoyment and the bodies of the five families. From the individual powers of these five families, the bodies, speech, and mind of the five families, like a great snow ocean, rely on the inexhaustible wheel of ornaments, arranging limitless realms, countless abodes of Buddhas and sentient beings, as vast as the kalpa of Brahma and equal to space. Third, the way the Nirmanakaya benefits beings is as follows: From this, in accordance with the capacity of the beings to be tamed, the arrangement of realms and bodies is shown. Like this.
Chinese
对于几乎清净、安住于地的菩萨们来说，显现为自性化身的刹土和导师；对于从不净轮回之门显现的众生来说，如何显现呢？与具有各种各样的根性、意乐、思想差别的各自显现相符的，从最胜化身到各种化身，导师以使轮回的错觉全部消失的事业之行，直至虚空边际和有边际未尽之间，无有穷尽地显现。而且，本来就自性清净的法界，或无漏智慧，如来藏自识的力量，使突如其来的染污连同习气得以清净，现前具有二种清净的果，即使不以勤作来成办，也以自性圆满智慧，使智慧之聚和界中任运成就的一切功德得以现前，因此，福德之聚，即二大善聚的功德圆满具足自在的导师，其刹土的庄严和利益众生的事业之行，不可思议地与众生的数量和法界相等地显现，因此，佛陀本身的智慧显现是如此地超出限量，以至于完全获得自在的菩萨们也无法衡量，更不用说成为普通心识的对境了。如是，不分别的智慧，不可思议的法性之意得以现前的佛陀，连心和心所的细微习气也已穷尽，因此没有二取，所以不会有“要为这个和这个应调伏的众生，示现这个和这个调伏者的身和事业”这样的分别，然而，就像如意宝珠和如意大树一样，不勤作而成就的事业，是在法身离戏的自性中，无有对境的大悲之音不间断地存在，而向他者显现。此义在《大乘至宝藏》中说，应成派认为真正的佛陀是法身完全清净的空性。
English
For the Bodhisattvas who are mostly purified and abide on the grounds, the realms and teachers of the Nirmāṇakāya of their own nature appear; how do they appear to sentient beings who arise from the gates of impure saṃsāra? According to the individual appearances of various kinds of dispositions, inclinations, and thoughts, from the supreme Nirmāṇakāya to the various Nirmāṇakāyas, the Teacher, by making all the illusions of saṃsāra disappear, the activity of his actions appears inexhaustibly as long as the limits of space and the limits of existence are not exhausted. Moreover, by the power of recognizing one's own nature, the Dharmadhātu, which is pure from the beginning, or the uncontaminated Jñāna, the Sugatagarbha, the adventitious obscurations together with their predispositions are purified, and the fruit endowed with two purities is manifested. Even if it is not accomplished by effort, by the wisdom of self-awareness, all the qualities that are spontaneously present in the accumulation and realm of Jñāna are manifested. Therefore, the accumulation of merit, that is, the qualities of the two great accumulations of virtue, are fully possessed by the great Teacher, the arrangement of his field and the activity of his actions to benefit sentient beings appear inconceivably equal to the number of sentient beings and the Dharmadhātu. Therefore, the appearance of the Jñāna of the Buddha himself is so immeasurable that even the Bodhisattvas who have completely attained power cannot fathom it, let alone be an object of ordinary minds. Thus, the Buddha in whom the non-conceptual Jñāna, the inconceivable nature of reality, is manifested, has exhausted even the subtle predispositions of mind and mental events, so there is no duality, so there is no such thing as "I must show this and this Taming One's body and actions to this and this sentient being to be tamed," but like the supreme wish-fulfilling jewel and the great wish-fulfilling tree, the actions accomplished without effort are in the nature of the Dharmakāya, free from elaboration, the sound of great compassion without object is uninterruptedly present, and appears to others. The meaning of this is stated in the Treasury of the Supreme Vehicle, the precious one: The Prāsaṅgikas believe that the actual Buddha is the Dharmakāya, completely pure emptiness.
Chinese
对此表示赞同。由于自性中寂灭了有无的戏论，甚至连法身和智慧都不成立。但在他显现中，佛陀的慈悲和所化众生的愿力显现出具有事业的色身，这被认为是如同空中的如意宝幢、宝珠和如意树一样。《入行论》中说：“寂静之身如如意树般显现，如意宝珠般无分别。为了众生解脱，恒常利益世间。这是远离戏论而显现的。”这里也与原始清净的自性相同，但从微细的智慧界中显现法身和智慧。通过这种方式，为了那些发愿让佛陀直接利益有情众生的人们而利益他们。从本体的角度来说，因为是任运自成，所以与不希望通过因缘愿力产生有所区别。如是，与在原始界中现证圆满成佛之理，以及从三身之意中任运成就二利之理相符，在共同的乘中也有出现。《宝性论》中说：“非造作且任运成，非由他缘而证悟，具知与悲及能力，具二利之佛陀。无始无中亦无终，自性故而无造作，寂静法身之体性，故说任运自然成。各自唯由自证悟，非由他缘能证悟，如是了悟三事故，即是了知且具悲。能力乃是智悲力，断除痛苦与烦恼。前三乃是为自利，后三即是为利他。”如是宣说。第三，讲述不清净有情众生的迷乱之相，分为三部分：讲述迷乱的因缘，讲述迷乱的显现方式，讲述显现与心识的差别。第一，讲述迷乱的因缘：基显任运自成的珍宝藏显现，却因无明而寂灭，执著为自显。依靠四蕴的专注心，即无色界；以及不具正见的止观禅定之心，依靠清净光蕴之身，即