Chinese
从度脱到果位成佛时，内里的能取所取之垢从根源上清净，因此外面的事物都了悟为仅仅是佛陀法身。对于菩萨的显现方式和，如是说，导师圆满报身的广大事业，如果显现在上述的境界中，大手印持明菩萨众。意思是说，安住在清净三地的菩萨，特别是十地菩萨以证悟和三摩地成熟相续者们的行境。那也是在真实义中，佛陀看见佛陀也仅仅是法身。这里在十地自在的相续上，有细微的所知障，因此，佛陀圆满报身以相好庄严，这在十地自在的相续上是幻象。对于六道众生的显现方式，带有例子和，如是说，六道众生的意乐不可思议。意思是说，对于六道各自的共同显现，化身不可思议的显现方式是，清澈的湖水中星辰般。意思是说，例如在清澈的海洋中，星辰显现，或者在各种各样的水中，一个月亮不移动却显现出许多月亮。如同那个例子一样，普贤王如来的意趣不离法性，却在百俱胝个赡部洲显现百俱胝个能仁，调伏天人的是帝释天和梵天，调伏非天的是善绳，对于人是转轮圣王，对于旁生是狮子，誓言坚定，对于饿鬼是口中燃烧，对于地狱是阎罗法王，对于腹行是腹行之王九头蛇，对于非人是非人之王树生，对于乾闼婆是乾闼婆之王五髻童子，调伏鸟类的是金翅鹅等等，显现为各种各样。上面那些都说是化身。那也是在偈颂的经中说，天人们是帝释天的形象，非天是善绳，人们在世间，是转轮圣王般的形象，野兽是狮子的形象，饿鬼是口中燃烧，地狱是被狱卒调伏。这样说的。这个化身是，由于意乐。
English
When liberation leads to the fruition of Buddhahood, the defilements of inner grasping and clinging are purified from their very root, and thus external phenomena are realized as nothing but the Dharmakaya of the Buddha. For Bodhisattvas, the manner of appearance and, it is said, the vast activities of the Teacher's Sambhogakaya, if they appear in the aforementioned state, are the assembly of Mahamudra Vidyadharas and Bodhisattvas. This means that it is the realm of experience for Bodhisattvas abiding in the three pure grounds, and especially for the Bodhisattvas of the ten grounds whose minds are matured by realization and Samadhi. Moreover, in the ultimate sense, a Buddha sees a Buddha as nothing but the Dharmakaya. Here, on the continuum of the lords of the ten grounds, there is a subtle obscuration of knowledge, so this Sambhogakaya of the Buddha adorned with marks and signs is an illusion on the continuum of the lords of the ten grounds. For the manner of appearance to the six realms, with examples and, it is said, the inclinations of the six realms are inconceivable. This means that for the common appearance of each of the six realms, the manner in which the Nirmanakaya appears inconceivably is like stars in a clear lake. This means that, for example, in a clear ocean, stars appear, or in various bodies of water, many moons appear without a single moon moving. Just like that example, the intention of Samantabhadra does not move from the nature of reality, but in a hundred million Jambudvipas, a hundred million Thubpas appear, Brahma and Indra tame the gods, Good Cord tames the Asuras, a Chakravartin king for humans, a lion for animals, the oath is firm, a flaming mouth for pretas, Yama Dharmaraja for hell beings, a nine-headed serpent, the king of the crawling beings, a tree-born king of the non-humans, the five-crested Gandharva king for the Gandharvas, a golden goose for taming birds, and so on, appearing in various ways. All of the above are said to be Nirmanakayas. That is also said in the Sutra of Verses: For the gods, the form of Indra, for the Asuras, Good Cord, for humans in the world, the form of a Chakravartin king, for wild animals, the form of a lion, for pretas, a flaming mouth, hell is tamed by executioners. Thus it is said. This Nirmanakaya is, due to inclination.
Chinese
是低于行持之地的行境。因为所化众生没有如实了悟无生无死的道理，所以甚至将佛陀本身也看作是有生有灭的。佛陀本身出现好坏的原因是什么呢？例如，在天空的广阔中，白色的月亮升起，但在茜草汁中月亮是蓝色的，在胭脂汁中月亮是红色的。好坏的显现不是佛陀的过失，应当知道是所化众生的过失。无论显现如何显现，本体上没有差别，这是带有比喻的说明。总的来说，法身、报身、化身三身显现各不相同，例如，温暖和明亮是太阳的光芒一样。色身的二种事业无论如何显现，其本体在法身的状态中是没有差别的。一般来说，遍知佛陀利益所化众生的方式有三种：有依之利益、无依之利益、以及实相自性之利益。这个道理的详细解释，荣敦仁波切在果位的时候也安立过类似的说法。所谓有依之利益，比如婆罗门的供养柱的成就；所谓无依之利益，比如仙人的诅咒的成就；所谓实相自性之利益，比如如意宝珠。在这三种方式中，第一种方式是：例如，一位成就了本尊咒语的婆罗门，建造并放置了一个珍宝的供养柱。即使这位婆罗门自己去世了，珍宝的供养柱也能满足他所有追随者的愿望。同样，菩萨圆满了广大的行持，即使不住于涅槃，以圆满二资粮的果实——身和智慧——利益所化众生。这被认为是印度狮子贤论师和藏地祥喜饶喇嘛等人的观点。第二种方式是：例如，一位成就了诅咒的仙人，在成就诅咒之后放置它，即使仙人自己去世了，他的诅咒仍然会如他所愿地实现。同样，菩萨在行持菩萨行的时候，发下了广大的愿
English
It is the realm of practice below the level of conduct. Because the beings to be tamed do not realize the meaning of no birth and no death as it is, they even see the Buddha himself as having birth and death. What is the reason for the appearance of good and bad in the Buddha himself? For example, in the vastness of the sky, the white moon rises, but in madder juice the moon is blue, and in carmine juice the moon is red. The appearance of good and bad is not the fault of the Buddha, it should be known as the fault of the beings to be tamed. No matter how the appearance appears, there is no difference in the essence, this is an explanation with metaphors. In general, although the appearances of the three bodies, Dharmakaya, Sambhogakaya, and Nirmanakaya, are different, for example, warmth and brightness are the same as the light of the sun. No matter how the two activities of the Rupakaya appear, their essence is without difference in the state of the Dharmakaya itself. In general, the way the omniscient Buddha benefits the beings to be tamed is threefold: benefiting with reliance, benefiting without reliance, and benefiting with the nature of reality itself. A detailed explanation of this meaning, Yungton Rinpoche also established a similar statement at the time of the fruition. The so-called benefiting with reliance is like the accomplishment of a Brahmin's offering pillar; the so-called benefiting without reliance is like the accomplishment of a sage's curse; the so-called benefiting with the nature of reality itself is like a wish-fulfilling jewel. Among these three methods, the first method is: for example, a Brahmin who has accomplished the mantra of the deity, builds and places a jeweled offering pillar. Even if this Brahmin himself passes away, the jeweled offering pillar can fulfill the wishes of all his followers. Similarly, the Bodhisattva perfects the vast conduct, and even though he does not abide in Nirvana, he benefits the beings to be tamed with the fruit of perfecting the two accumulations - body and wisdom. This is considered to be the view of the Indian teacher Simhabhadra and the Tibetan Zhang Sherab Lama and others. The second method is: for example, a sage who has accomplished a curse, places the curse after accomplishing it, even if the sage himself passes away, his curse will still be fulfilled as he wished. Similarly, when a Bodhisattva practices the Bodhisattva conduct, he makes vast prayers.
Chinese
以加持力，在所化众生的显现中，如来佛的身体、语言和意念的事业，对于应该以何种方式调伏的众生，就以那种方式显现，这仅仅是显现而已。当菩萨现证圆满成佛时，以如金刚般的等持摧毁了境和有境的执着习气，因为觉性中断的缘故，认为甚至没有智慧，这是印度的大班智达龙树和西藏的绒宗·曲吉桑布等人的观点。第三种观点是，例如，如意宝珠，如果将其悬挂在胜幢顶端进行供养，那么众生各自会获得与其福报相应的需求，但如意宝珠本身并没有勤作和分别，也没有亲疏远近之分。同样，自心之法性，极其清净的法身，被突如其来的垢染所遮蔽，通过圆满了五道十地而得以清净，从而显现了自性身，在甚深法身的功德方面，以色身的两种事业，对于应该以何种方式调伏的众生，就以那种方式显现身体，从而利益所化众生。持有这种观点的是印度的智者师利星哈和西藏的祖琼·喜饶扎巴等人。以最初的教证来总结并归纳其意义。直说。对于究竟真实的乘，以《秘密藏》的教证作为根本词，并以最终的理由来确定。因此，不理解和错误理解，片面理解和未理解正确，调伏的意趣和秘密，以及自性秘密的意义等，如经中所说，就是这样。这很容易理解。关于结尾部分有三点：叙述。从造论的基础传承方式等方面，自性显明，直说。法身普贤王如来，报身毗卢遮那佛，化身释迦牟尼佛等，战胜了二边和四魔，意趣深邃且数量众多，如大海般的佛陀僧宝。他们所教导的殊胜正法，所诠释的九乘等，所表达的三藏和四续部或六续部的法，意趣深邃而广大，数量众多如大海般，所有这些都是佛法僧宝。
English
Through the power of planting, in the appearance of the beings to be tamed, the activities of the body, speech, and mind of the Thus-Gone One, to whatever being should be tamed in whatever way, in that way it appears, it is merely an appearance. When a Bodhisattva manifestly and completely attains Buddhahood, the habitual clinging to objects and subjects is destroyed by a samadhi like a vajra antidote. Because the continuity of awareness is severed, the assertion that there is even no wisdom is the view of great scholars such as Nagarjuna in India and Rongzom Chökyi Zangpo in Tibet. The third system is: for example, a wish-fulfilling jewel. If it is hung on the top of a victory banner and offered to, beings will receive their desired needs according to their own merit, but the jewel itself has no effort, thought, or near and far. Similarly, the nature of one's own mind, the Dharmakaya, which is extremely immaculate, is obscured by adventitious stains. Having been purified by perfecting the five paths and ten bhumis, the Svabhavikakaya is manifested. In terms of the qualities of the profound Dharmakaya, the two form bodies perform the welfare of beings to be tamed by appearing in whatever way is appropriate for them. This is the view held by scholars such as Shri Singha in India and Zur Chung Sherab Drakpa in Tibet. The meaning is extracted and summarized by that very first statement. Directly stated. For the definitive vehicle of ultimate truth, the tantra of the Secret Essence is the root text and the ultimate reason. Therefore, non-understanding and misunderstanding, partial understanding and not understanding correctly, the intention and secret of taming, and the meanings of the self-nature secret, etc., as stated in the tantra, are thus. This is easy to understand. There are three points regarding the conclusion: Enumeration. From the basis of composition, the lineage, and the way in which the self-nature is clear, and directly stated. Dharmakaya Samantabhadra, Sambhogakaya Vairochana, Nirmanakaya Shakyamuni, etc., victorious over the two extremes and the four maras, whose intentions are profound and numerous, like an ocean, the Buddha Jewel. The sacred Dharma taught by them, the nine vehicles to be expressed, the Dharma of the three pitakas and the four or six tantras to be expressed, the intentions are profound and vast, and numerous like an ocean, all of which are the Dharma Jewel.
Chinese
并且，五身之本体，普贤王如来之心所生，成为殊胜之补处者，秘密主金刚手，以及，释迦牟尼佛之殊胜补处，灌顶之慈氏怙主，以及，诸佛之意子，内外密咒六部之持明者，以及安住十地之成熟大海，即僧伽僧宝所教示之正法三藏，以及，六续部之法句集合中所显现者，乃是能诠之语词。各别乘之基、道、果三者之意义所示现者，乃是所诠之意义，而所化众生所证悟者，乃是所需。暂时获得自乘之圣道，究竟获得各自之果位，乃是究竟所需，此四者是次第相关联的。能诠之语词显示所诠之意义，此意义被所化众生所证悟后修持，因此与暂时和究竟之果位相连，所以是相关联的。以这四种方式，对善逝们是以意而传承，对持明者们是以明觉而传承，对补特伽罗们是以耳，即耳传耳的方式传承。如此传承之续部经文，如大海般广阔之方式，从附带例子的著述方式之门径中体验相关联，并且，作者被证实为证悟者。譬如，金翅鸟王之嘴上有酸味，因此从大海中取出牛奶之精华一般。大导师圣者善逝之意以思量，乘之差别方面，即九乘次第，以及非方面之外道九种，连带发生等等，显经密续如海般广阔且数量众多之中，意义散乱且难以收集安住。于此论典中，将广阔者简略，不明显者使之明显，为了毫无错误地确定意义，而汇集此乘之总纲。关于以上四种释论之时，我似乎觉得，从《经集》中出现了一种与此不同的说法。将一切善根回向于一切智者，作者成就了伟大的事业。此论著之著述之善