Chinese
因为显现的缘故，与自显相符的导师行持事业，法也不决定，随应所化众生的智慧领悟，时间也随着各自的福分而流逝，对于不清净刹土的众生来说，就是这样显现的。 那些在意义上是无有真实的道理，以“是什么”等来指示，虽然显现如此各种各样的行持，然而如同在梦中见到佛陀，像梦一样示现幻化的法，本体无有，自性不成立，应理解为无我、空性、虚幻。 如是甚深之经部中已宣说，如上已显示。因此，轮回涅槃如梦幻般的游舞，显现的佛陀本体虽然完全清净，但为了幻化成所化众生的形象，也像不净那样，以大悲的游舞幻化，直至轮回的尽头也不会中断。 “各种化身即是彼”等所开示的，从彼之自性中，各种各样的化身，不依赖于身语意所依和士夫的勤作，而是自然而然地显现，以及由造作而产生的雕塑、绘画，以及寺庙，普通的楼阁和花园，以及在荒凉的平原上幻化的城市，莲花和如意树以及随心所欲的宝珠，船只和桥梁以及车辆和食物衣服等等。 显现为无情物体的形象，以及出生的幻化，饥荒时变成大鱼，被疾病折磨时变成确定的众生，在罗刹洲变成能言鸟哈拉，在不净的泥潭中变成金色的蜜蜂等等。 各种各样的化身，在一切形象中，都是为了众生安乐的基础，以无分别且不动的状态，为了获得佛果的重大意义，而作为所化之光辉而存在。《宝性论》中说：“显现是极其，无分别且不动，虽然如此在地上，为了重大意义而存在。” 如此显现，但自生融入自性的方式，以“如果”等来指示。 如果何时轮回空尽，到了应该调伏的时间过去之后，调伏者融入法界的征
English
Because of appearance, the teacher acts in accordance with self-appearance, and the Dharma is also uncertain, according to the wisdom and understanding of the beings to be tamed, and time also flows according to each person's fortune. It appears that way to the beings of impure realms. Those who are devoid of truth in meaning are shown by "what is it," etc. Although various actions appear like this, like seeing a Buddha in a dream, and teaching the illusory Dharma like a dream, the essence is non-existent and the nature is not established, and it should be understood as selfless, empty, and illusory. As it has been said in the profound Sutras, it has already been shown above. Therefore, in the play of samsara and nirvana like a dream, even though the essence of the appearing Buddha is completely pure, in order to transform into the image of the beings to be tamed, it is also like impurity, and the transformation of the play of great compassion will not be interrupted until the end of samsara. "Various manifestations are that" and so on, from that nature, various manifestations, without relying on the body, speech, mind, support, and the efforts of the person, but naturally appear, and sculptures and paintings produced by actions, and temples, ordinary pavilions and gardens, and cities transformed on desolate plains, lotuses and wish-fulfilling trees and wish-fulfilling jewels, boats and bridges and vehicles and food and clothing, etc. Appearing as inanimate objects, and the transformation of birth, turning into a big fish in times of famine, turning into a certain being when tormented by disease, turning into a talking bird Hala in Rakshasa, turning into a golden bee in an impure swamp, etc. All kinds of transformations, in all forms, are the basis of happiness for sentient beings, in a state of non-discrimination and immobility, in order to obtain the great meaning of Buddhahood, they exist as the glory of those to be tamed. The Uttaratantra says: "Appearance is extremely, non-discriminating and immovable, although it is so on the ground, it exists for great meaning." Although it appears like this, the way self-born merges into self-nature is indicated by "if," etc. If ever samsara is empty, and after the time to be tamed has passed, the sign of the tamer dissolving into the Dharmadhatu
Chinese
总之，就像没有水器时，水中月亮的影像融入化身之月一样。被所化众生的显现所摄持的化身，融入自显圆满受用身之界。那也像天空中的月亮从一个融入另一个，虽然没有真正融入，但对外显现的光芒消失，融入内在无戏论的境界一样。圆满受用身的自显融入法身无戏论的大智慧中。中观派认为这是戏论的止息，是寂灭于法界的殊胜灭谛。而在此，自宗认为是各自自证的智慧。微细的智慧内明融入法界，如未受日照的晶莹彩虹般显现。是否真有此事呢？确实有。当此贤劫坏灭，经历劫的成住坏空后，在名为“劫之轮回倾倒”之时，诸佛以电光轮的方式，完全守护此殊胜教法，使众生从轮回中解脱。金刚持所化的梵天劫之有情众生全部解脱于原始之地。教法的三个种子也融入法性界。从轮回中倾倒而出。之后，两万大劫中，有情众生不会显现。之后又如先前一样，从习气中醒来，器情世间显现时，调伏者的导师也由初始普贤王如来的威力而生。如《他空见》中所说：教法的心髓秘密，如此教法七次隐没后，第七佛土必定清净。如此七次隐没后，在金刚座的山顶上，一切教法的语之种子，自生大文字，伴随着声音降临。从那时起，经过百千劫，以电光轮，将显现于薄伽梵。之后三百年，如此三百年在灰烬之下，教法意之金刚，也将显现于导师。之后五百年，教法之身也将降临于此。如此教法真实降临后，又
English
In short, just as when there is no water container, the reflection of the moon in the water dissolves into the moon of the emanation source itself. Emanations gathered by the appearances of those to be tamed dissolve into the realm of self-appearing enjoyment body. That is also like the moon in the empty sky dissolving from one to another, although there is no actual dissolving, the radiance of outward manifestation ceases, and it dissolves into the inner realm of non-elaboration. The self-appearance of the enjoyment body dissolves into the great wisdom of the Dharma body, free from elaboration. The Madhyamikas consider this to be the cessation of elaboration, the supreme cessation of peace in the realm of Dharma. Here, our own system considers it to be the wisdom of individual self-awareness. Subtle wisdom, inwardly clear, dissolves into the realm of Dharma, like a crystal rainbow shining without the influence of the sun. Does such a thing exist? It does. When this Fortunate Aeon is destroyed and the formation and destruction of the aeon have passed, in what is called the "Aeon of Cyclic Pouring," the Buddhas, with a garland of electric light wheels, will completely uphold this sacred teaching, liberating beings from cyclic existence. All the beings of the Brahma Aeon emanated by Vajradhara will be liberated into the primordial ground. The three seeds of the teachings will also dissolve into the realm of Dharma. Pouring out from cyclic existence. After that, for twenty thousand great aeons, sentient beings will not appear. Then, again, as before, when the latent tendencies awaken and the vessel and essence of beings appear, the teacher who tames will also arise through the power of the primordial Samantabhadra. As it is said in the Madhyamaka-extrinsic: "The secret essence of the teachings, after seven such disappearances of the teachings, the seventh Buddha-field will surely be purified. After seven such disappearances, on the peak of Vajrasana, the seed of speech of all the teachings, the great self-arisen letter itself, will descend with sound. From then on, after hundreds of thousands of aeons, with a garland of electric light wheels, it will appear to the Bhagavan. Then, for three hundred years, these three hundred years under the ashes, the vajra of the mind of the teachings will also appear to the teacher. Then, after five hundred years, the body of the teachings will also descend there. After the teachings have actually descended in this way, again
Chinese
教法的余烬复燃。 在那导师的眷属中， 被称为“圣者众之光”。 对具神通力圆满者， 深信不疑且为第七位。 确信无疑，显现于世。 如是等等导师之眷属， 有两万圣者声闻众。 调伏之教法住世一劫， 安立于阿罗汉果位。 此后有六个黑暗劫。 此后有二十万阿罗汉， 聚集于其眷属之中， 经部教法住世八劫， 安立于正邪业之边际。 自在掌控神通力之后， 必定弘扬，教法圆满。 又示现涅槃之方式。 此后有两个黑暗劫。 此后导师降生于世， 大菩萨之眷属， 聚集八千之众， 最胜希求极怖光， 广弘导师之教法。 胜法教法住世八劫， 一切众生一生证果。 此时轮回彻底清空， 众生皆可成佛。 六道亦不复存在。 两万劫的时间里， 众生轮回彻底断绝， 有情众生皆不显现。 此后因业力之差别， 众生虽无先前之烦恼， 然因习气复苏之故， 极微细之执取色相， 于众多极微细之处， 有情众生之身形增长变化。 如是言说亦无法穷尽， 教法之终结不可思议， 暂且以言语略作描述。 如是说。 对此，一些古人认为， 普贤菩萨的意图是所有众生皆空性， 另一些人认为是梵天的一切众生皆解脱。 “教法之终结不可思议”， 因此，认为普贤菩萨的境界是无量无边。 全知法王仁波切说，无论如何都没有矛盾，如果将解脱视为最广大的，这样理解是最好的。 这段经文的含义是：再次从根本上如先前一样，由于无明习气复苏，众生再次于轮回中产生时，诸佛的慈悲也会同样显现，直到所化众生全部度尽，这就是教法的终结，或者说，是对境界不可思议的意指。暂且说，空性时，一切众生皆处于法身的境界。
English
The embers of the teachings blaze up. In the retinue of that teacher, They are called "The Light of the Assembly of Noble Ones." To the accomplished one with miraculous power, Having great faith, indeed the seventh. Having certainly taken hold, manifestly appears. Thus and so forth, the teacher's retinue, Two myriads of noble Shravakas. The teaching of discipline abides for one kalpa, Established in the fruit of Arhatship. Thereafter, six dark kalpas. Thereafter, two hundred thousand Arhats, Having gathered in his retinue, The Sutra teachings abide for eight kalpas, Established at the edge of the definite and indefinite karma. Having mastered the power of miracles, Certainly spreading, the teachings are complete. Again, he shows the manner of passing into Nirvana. Thereafter, two dark kalpas. Thereafter, the teacher is born, The retinue of great Bodhisattvas, From the gathering of eight thousand, The supreme aspiration, Radiantly Fearsome Glory, Extensively gathers the teacher's teachings. The Abhidharma teachings abide for eight kalpas, All attain the fruit in one lifetime. At this time, samsara is completely emptied, All sentient beings attain Buddhahood. The six realms also do not exist. For twenty thousand kalpas, The continuum of sentient beings' samsara is completely cut off, Embodied beings do not appear at all. Thereafter, due to the differentiation of karma, Although sentient beings have no prior afflictions, Due to the power of the arising of latent tendencies, The form of extremely subtle grasping, In many extremely subtle places, The bodies of sentient beings with form increase and change. Thus, it cannot be exhausted by speaking, The end of the teachings is inconceivable, For the time being, it is briefly described with words. Thus it is said. Regarding this, some ancient ones thought, That Kuntuzangpo's intention is that all sentient beings are emptiness, Others thought that it is that all sentient beings of Brahma are liberated. "The end of the teachings is inconceivable," Therefore, they consider Kuntuzangpo's realm to be immeasurable. The Omniscient Dharma Lord Rinpoche said that in any case, there is no contradiction, and it is best to understand liberation as the most extensive. The meaning of that scripture is: again, from the basis, as before, due to the arising of the latent tendencies of ignorance, when sentient beings arise again in samsara, the compassion of the Buddhas will also appear in the same way, until all those to be tamed are completely exhausted, this is the end of the teachings, or rather, it refers to the inconceivable state. For the time being, in the time of emptiness, all sentient beings are in the realm of the Dharmakaya.
Chinese
说地感到安乐。再次，无论在何处，对于所化有情或显现的刹那，无碍的慈悲智慧都将如先前一样扩展。如此这般，将基础安置得极为平等，其行境，未作的法性得以显现，这就是究竟的无上果位，自生任运大成就之位。是功德宝藏论第十三章的注释。 因此，在解释完身体实质的意义之后，现在是第三个，解释结尾的意义，共有四个方面：宣讲经续的自信，获得上师加持的方式；对于无法容纳此法理的片面智慧之器，格外慈爱的方式；不可思议的各宗派如小河般汇入等持之海的方式；以及将善根回向圆满菩提的方式。首先，以“我之传承”等来阐述。如果说，如何获得完全具备十三品教法的自信，即在我之传承的容器内，将安住的三种智慧之灯完全点燃，并将三观察引入正道？在何时，于桑耶青普的红岩鸠岩洞的修行处，一心专注于修行之时，见到三界怙主无垢光明的容颜，如果没有获得慈悲力量大菩提之位的气息，那么在非道的轮回悬崖上，暇满人身宝就白白浪费了。如是说。那么，尊者您不是已经承认自己是胜者的化身了吗？虽然如此，但这并不矛盾，因为化身的基础是佛，但暂时化身是为了应化所化众生而显现，所以示现修道之相。化身的出现并不会导致化身基础的消失，就像空中的月亮和水中的月亮一样。第二，以“因此”等来阐述。因此，对于这部论典，凡是善说的部分，都是由于上师的加持融入心间的修生智慧的力量。没有仅仅依赖闻思分别的智慧，进行过多的辩论，因此，各自的意愿与宗派相符的可能性很大，如果相违，就像山峰无法穿过针眼一样，这是法性。