Chinese
地方发生了这样的事：一个受托的地方只有一个孩子。母亲因为没有认出来，以为其中一个是冒充生的孩子。于是，她带着两个孩子去见国王，详细地陈述了情况。国王也这样认为，很长时间里，这两个孩子都以国王儿子的身份行事。像这样，正直者的力量比魔术师的力量大得多，那个魔术也比其他魔术更稳固。同样，幻术咒语的力量很小，所以不能显得稳固。而业和烦恼的力量比那更大，因此，业和烦恼所变现的事物显得长久稳固。遍计所执的色和自在的色也是如此。过去，有一个想要修瑜伽的人，去上师那里请求开示。上师为了测试他能否修行，没有给予修行的开示，而是说：你观想你的头上长着两只非常大的水牛角。那人听了之后，回到自己的住处，毫不动摇地修行。不知过了多久，他获得了三摩地，水牛角像显现一样清晰。然后用手触摸，却无法触摸到。那时，就叫做遍计所执的色。同样，经过长时间的修行，不知过了多久，变得可以触摸了。他心想：如果水牛角真的长成了，该怎么办呢？去问问上师吧。当他打算出门时，却无法通过门，于是召集村民说：把我的门拆了吧。村民们来后，看到那人的头上长着非常好的水牛角。然后他们拆了门，他去见了上师。上师也感到惊讶，给予了他很好的开示，他获得了大手印的成就。能够起作用的角，仅仅在自己有能力的时候，就叫做自在的色，是意念的境界。当它成为所有人共同的、有色根的对境时，就叫做成就的色，是过去业成熟的色。
English
Such a thing happened in a place: There was only one child in a entrusted place. The mother, not recognizing which one was her own, thought that one of them was an imposter. So, she took both children to the king and explained the situation in detail. The king also thought the same way, and for a long time, the two children acted as the king's sons. Like this, the power of an honest person is much greater than that of a magician, and that magic seems more stable than other magic. Similarly, the power of illusion mantras is small, so it cannot appear stable. But the power of karma and afflictions is much greater than that, so the manifestations of karma and afflictions appear stable for a long time. The imagined form and the empowered form are also like that. In the past, there was a person who wanted to practice yoga. He went to a teacher to ask for instructions. The teacher, in order to test whether he could practice, did not give instructions on meditation, but said: Visualize that you have two very large buffalo horns on your head. The person listened to this and returned to his place, practicing without wavering. After some time, he attained samadhi, and the buffalo horns became as clear as if they were manifest. Then, when he touched them with his hand, they were intangible. At that time, it is called the imagined form. Similarly, after practicing for a long time, at some point, it became tangible. He thought: If the buffalo horns have really grown, what should I do? I'll go ask the teacher. When he tried to go out the door, he couldn't fit through, so he gathered the villagers and said: Tear down my door. When the villagers came, they saw that the person had very fine buffalo horns on his head. Then they tore down the door, and he went to see the teacher. The teacher was also amazed and gave him excellent instructions, and he attained the siddhi of Mahamudra. The horn that can perform actions, when one only has the ability, is called the empowered form, which is the realm of the mind. When it becomes a common object for all, an object of the senses with form, it is called the accomplished form, which is the form that is the ripening of past karma.
Chinese
也没有差别。不是自己的证悟，也能通过他人的愿力成就身体。从前有个织布工去森林里砍伐织布的木材，心想，对于好的树木，不应该仅仅为了我的织布木材而砍伐。于是他去寻找合适的树木，但没有找到。因为困难，他绕遍了整个森林。森林的女神很高兴，走到他面前说：你为了微小的事情而不砍伐好的树木，这很好。你想要什么成就？织布工不知道该选择什么，就问了一个朋友。朋友很愚蠢，说：你们织布工，难道不需要一个前后都能织布的人吗？织布工听了朋友的话，走到女神面前说：我想要一个前后都能织布的人。女神立刻说：就这样吧！话音刚落，他的后脑勺上就长出了一个完整的头。两只手和两只脚也长在了背后，变成了一个非人的怪物。他走到村子里，村民们说：妖怪显现了！于是用石头砸他，把他砸死了。之后，尸体一直保持着那个样子。人们说：哎呀，杀死妖怪是不会有尸体的，这到底是什么？于是他们解剖了尸体，发现所有的肉、血、骨头和器官都是人，只是多了很多肢体。消息传开后，人们听说织布工获得了成就。因此，通过他人的愿力，也能毫无差别地成就业果之身。稍微有点差别的话，业和烦恼的力量会在以后显现，等持的力量会在现世显现，真实语成就者发愿的力量会立刻显现。像这样，仅仅是由于不同因缘的力量，才会显现各种各样的现象。幻化这个词的词源是，梵语“摩耶(藏文：མ་ཡ་，梵文天城体：माया，梵文罗马拟音：māyā，汉语字面意思：幻化)”这个词，表示欺骗和不真实的意思。尼罗摩那(藏文：ནི་ར་མ་ན་，梵文天城体：निरमन，梵文罗马拟音：nirmana，汉语字面意思：无自性)表示不是自己的本性，而是变化成其他事物。
English
There is no difference. Even if it is not one's own realization, a body can be accomplished through the aspiration of others. In the past, a weaver went to the forest to cut wood for weaving. He thought to himself, 'It is not right to cut down good trees just for the sake of my weaving wood.' So he went to look for suitable trees, but he could not find any. Because of the difficulty, he circled the entire forest. The goddess of the forest was pleased and went to him, saying, 'It is good that you do not cut down good trees for the sake of a small matter. What accomplishment do you desire?' The weaver did not know what to choose, so he asked a friend. The friend was foolish and said, 'You weavers, don't you need someone who can weave both in front and behind?' The weaver listened to his friend and went to the goddess, saying, 'I want someone who can weave both in front and behind.' The goddess immediately said, 'So be it!' As soon as she spoke, a complete head grew on the back of his head. Two hands and two feet also grew on his back, and he became a non-human monster. He went to the village, and the villagers said, 'A demon has appeared!' So they threw stones at him and killed him. After that, the corpse remained in that state. People said, 'Alas, a demon cannot have a corpse when killed, so what is this?' So they dissected the corpse and found that all the flesh, blood, bones, and organs were human, but there were many more limbs. When the news spread, people heard that the weaver had attained accomplishment. Therefore, through the power of others' aspirations, one can also accomplish the body of karmic fruition without any difference. If there is a slight difference, the power of karma and afflictions will appear later, the power of meditative absorption will appear in this life, and the power of the aspirations of those who have accomplished truthful speech will appear immediately. Like this, it is only due to the power of different causes and conditions that various phenomena appear. The etymology of the word 'illusion' is that the Sanskrit word "Maya (藏文：མ་ཡ་，梵文天城体：माया，梵文罗马拟音：māyā，汉语字面意思：幻化)" means deception and untruth. "Nirmana (藏文：ནི་ར་མ་ན་，梵文天城体：निरमन，梵文罗马拟音：nirmana，汉语字面意思：无自性)" means that it is not one's own nature, but transforms into other things.
Chinese
是啊。任何法，当因停止时，果也随之停止。 这也如此宣说。 大沙门佛陀薄伽梵是， 在包括天神在内的世间，没有其他人这样说。 这样说，但并没有说因果的相续永远不会逆转。 在其他解释缘起之义的经中也说： 世间如何以业和烦恼为因而产生， 业和烦恼的止息，由引导它们的因所知，并被善说。 在哪里，生、老、衰的痛苦不再存在， 解脱的殊胜，由说法的殊胜者自己了知并宣说。 所说的意义也是如此。 比丘们，此有故彼生，此生故此生。 如此，从无明缘行开始， 直至轮回的蕴产生。 这样说，以及，此灭故彼灭，无明灭故行灭， 直至轮回的蕴灭。 所说的意义也是如此，但并没有说因果的相续永远不会断绝。 排除二边，也是因为补特伽罗无有迁变，从而排除了常边。 如此说： 灯焰、镜影、琉璃， 火石、种子、酸味和声音， 蕴的相续连接， 也应知晓为无有迁变。 就像这样说的。 仅仅从因和缘产生，就排除了断边。 如此说： 即使对于极微小的事物， 谁认为有断灭， 不善巧者， 未见由缘而生的意义。 就像这样说的，但并没有说因为因果的相续永远不会断绝，所以排除了断边。 在清净世间智中显现的， 菩萨们的清净世间智中显现的， 仍然是二取习气未尽的缘故。 对于如来们， 是否具有清净世间智，或者不具有，也有其他的考察之处。 因此，持有如此见解的人， 例如男子
English
Yes. Any dharma, when the cause ceases, the effect also ceases. This is also spoken of in this way. The great Shramana Buddha Bhagavan is, In the world including the gods, there is no other who speaks like this. Thus it is said, but it is not said that the continuity of cause and effect will never be reversed. In other sutras explaining the meaning of dependent origination, it is also said: How the world arises with karma and afflictions as the cause, The cessation of karma and afflictions, known by the cause that guides them, and is well spoken. Where the suffering of birth, old age, and decay no longer exists, The supreme liberation, known and spoken by the supreme of speakers himself. The meaning of what is said is also the same. Monks, this exists, therefore that arises; this arises, therefore this arises. Like this, from ignorance conditioning actions, Until the aggregates of samsara arise. Thus it is said, and, this ceases, therefore that ceases; ignorance ceases, therefore actions cease, Until the aggregates of samsara cease. The meaning of what is said is also the same, but it is not said that the continuity of cause and effect will never be cut off. Eliminating the two extremes is also because the person has no transmigration, thus eliminating the extreme of permanence. It is said like this: Lamp flame, mirror image, crystal, Flint, seed, sour taste, and sound, The aggregates' continuous connection, Should also be understood as without transmigration. It is like this saying. Merely arising from cause and condition eliminates the extreme of annihilation. It is said like this: Even for extremely subtle things, Who considers there to be annihilation, The unskilled one, Has not seen the meaning of arising from conditions. It is like this saying, but it is not said that because the continuity of cause and effect will never be cut off, therefore the extreme of annihilation is eliminated. What appears in pure worldly wisdom, What appears in the pure worldly wisdom of the Bodhisattvas, Is still due to the power of the two graspings' habits not being exhausted. For the Tathagatas, Whether they possess pure worldly wisdom or not, there are other things to be examined. Therefore, a person holding such a view, For example, a man
Chinese
就像一个有漏洞的容器。在开创伟大道路的过程中，看到道路的基础稍微改变，怀疑有漏洞，抓住道路的边缘，就像陷入树丛中一样。世尊所说的法，缘起法，有因有缘则果生，因缘断绝则果灭。舍弃二边而得解脱，进入开创伟大道路的过程中。像这样，如果因果之流断绝，则担心堕入断见，抓住常恒的边，就像陷入实物观的树丛中一样。还有其他人反驳说，完全染污的因果，完全不净的行为领域，如果因断果灭是真实的，那么从无量福德和智慧的积累中所成就的圆满报身，以及完全清净的佛土庄严，以及身语意不尽庄严轮圆满显现，就不会改变。对此应该说，福德和智慧的积累是执持和显现身和行为领域完全清净的因和缘，这确实是真的，但不是显现的实体的因。为什么呢？因为，暂且说，福德的积累，在什么时候有恶业损害的基础，那个时候，福德的业也会显现出利益，例如，如果有一块白色的布，污垢可以损害它，清洗也可以去除污垢，好的颜料也可以染色，如果没有基础，就不是这样。像这样，如果具备了壤、水和时节的要素，各种种子就会产生各自的果实，但是如果没有水，就不能生长。同样，在具有二取习气的土地上，如果用有之湿气滋润，所有的业的种子都会生长，但是如果仅仅离开了贪欲的湿气，业的种子就不会生长。像这样，圣者阿罗汉们虽然安住在具有所缘的地上，但是因为离开了贪欲的湿气，所以
English
It is like a leaky container. In the process of establishing the great path, seeing that the foundation of the path changes slightly, suspecting a leak, grasping the edge of the path, it is like getting caught in a thicket. The Dharma spoken by the Blessed One, the law of dependent origination, if there are causes and conditions, the fruit arises, and if the causes and conditions cease, the fruit ceases. Abandoning the two extremes and attaining liberation, entering the process of establishing the great path. Like this, if the stream of cause and effect is cut off, then fearing falling into the view of annihilation, grasping the extreme of permanence, it is like getting caught in the thicket of the view of substantiality. Furthermore, others refute that the completely defiled cause and effect, the completely impure realm of behavior, if it is true that the fruit ceases when the cause ceases, then the perfect Sambhogakaya accomplished from the accumulation of limitless merit and wisdom, and the completely pure Buddha-field adornment, and the complete manifestation of the inexhaustible wheel of adornment of body, speech, and mind, will not change. To this, it should be said that the accumulation of merit and wisdom is indeed the cause and condition for holding and manifesting the complete purity of body and realm of behavior, but it is not the cause of the entity of manifestation. Why is that? Because, for the time being, the accumulation of merit, at the time when there is a basis for harmful actions to harm it, at that time, the action of merit will also appear to benefit, for example, if there is a piece of white cloth, dirt can harm it, washing can also remove the dirt, good dyes can also dye it, but if there is no basis, it is not like that. Like this, if it possesses the elements of soil, water, and season, various seeds will produce their respective fruits, but without water alone, it cannot grow. Similarly, on the ground that possesses the imprints of the two graspers, if it is moistened by the moisture of existence, all the seeds of karma will grow, but if it is separated from the moisture of craving alone, the seeds of karma will not grow. Like this, although the noble Arhats abide on the ground with objects of focus, because they are separated from the moisture of craving, therefore,