Chinese
因为串习力的关系，就像如意树和如意宝珠一样，为了利益有情而生出功德，因此对此也没有争论的余地。有争论之处在于，那些持有中观和密宗论典的人，在胜义谛中也认为一切法寂灭戏论，但在世俗谛中也不否认幻化的体性，依靠这些道理，他们也说佛地的体性各不相同，并且也说其基础各不相同。其中，经部中观派的观点与世俗的声闻经部派的观点一致，因此对此的争论不作探讨。瑜伽行中观派和持有密宗观点的人的第一个争论点是，如来们，如五种道理的场合中所说的那样，在自己的相续中具有。其中有些人，持有密宗中著名的论典，说佛具有这样的法，如云：一切安乐之顶峰，无等种姓智慧身，非是贪嗔痴慢妒，自性恒常安住者，三有三宝之顶峰，具德无量安乐海，不变大乐生，金刚萨埵怙主，三界众生之亲友，皈依者顶礼您。就像这样所说的一样，诸佛是普贤菩萨、菩提心金刚、大金刚持、金刚萨埵，具有五种和六种智慧的自性。恒常具有像现在出现一样的身，是圆满受用大，是一切幻化的来源。恒常在清净的刹土中不改变地安住。在无数妃子的眷属的坛城中，不离一切安乐地安住。而且那安乐也是这样，以证悟法界，专注于真如之义的等持力而生起的喜悦之乐，以及具有意乐之乐，以及色等外境的欲乐，以及与明妃结合的安乐等等。像这样具有殊胜之乐，具有无漏之乐，具有无量之乐，具有不变之乐，具有大乐
English
Due to the power of habituation, just like a wish-fulfilling tree and a wish-fulfilling jewel, virtues arise for the benefit of sentient beings, so there is no basis for dispute about this. The point of contention is that those who hold the treatises of Madhyamaka and Secret Mantra also believe that all dharmas are peaceful and free from elaboration in the ultimate truth, but they also do not deny the nature of illusion in mere conventional truth. Relying on these reasons, they also say that the nature of the Buddha-land is different, and they also say that its basis is different. Among them, the view of the Sutra Madhyamaka school is consistent with the view of the conventional Shravaka Sutra school, so this dispute is not discussed. The first point of contention for those who hold the Yoga-caryā Madhyamaka and the views of the Secret Mantra is that the Tathagatas have in their own continuum, as stated in the case of the five reasons. Among them, some, holding the famous treatises of the Secret Mantra, say that the Buddha has such a Dharma, as it is said: The peak of all bliss, the form of unequaled wisdom, not greed, hatred, ignorance, pride, or jealousy, the self-nature is always constant, the peak of the three realms and three jewels, the glorious immeasurable ocean of bliss, the unchanging great bliss, Vajrasattva, the protector, the friend of the three realms of beings, I prostrate to those who take refuge. As it is said, the Buddhas are Samantabhadra, Bodhicitta Vajra, the Great Vajradhara, Vajrasattva, possessing the nature of five and six wisdoms. Always having a body like the one that appears now, being the great perfect enjoyment, the source of all illusions. Always dwelling unchangeably in the pure realm. In the mandala of countless consorts, dwelling inseparable from all bliss. And that bliss is also like this, the joy of pleasure arising from the power of samadhi that realizes the Dharmadhatu and focuses on the meaning of Suchness, and possessing the pleasure of intention, and the pleasure of external desires such as form, and the pleasure of union with the consort, and so on. Like this, possessing supreme bliss, possessing uncontaminated bliss, possessing immeasurable bliss, possessing unchanging bliss, possessing great bliss
Chinese
具有光荣。 具有令一切所化生起安乐，因此称为大乐者。 如此确定执持。 有些人依据波罗蜜多的论典，认为享用妃嫔眷属是应受呵责之处，因此诸佛没有。 从无量福德之聚所成就的圆满报身，是大智慧的所依之体性。 完全清净的刹土以及与之相应的圆满享用之乐。 像这样安住在如何调伏的眷属之坛城中，如此确定执持。 这两者都是世俗中依赖瑜伽行派唯识宗的论典，像这样即使在有情的时候，对外境所生的义的能取所取虽然没有，但心自身有如能取和所取的显现。 同样地，在转依的阶段，也有智慧自显现的身体和刹土的庄严。 如此思择。 第二个诤论点是，如来没有色身，然而具有胜义谛和世俗谛的真谛境的两种智慧。 如此思择。 有些人认为，那智慧也体验禅定的安乐自性。 也如此认为。 此理是依赖瑜伽行派唯识宗虚假派的论典，像这样即使在有情的时候，心生起能取所取的显现，那样的事实并非如此。 在成佛的阶段，虽然具有清净世间的智慧，但那样的事实并非如此。 如此思择。 第三个是，佛是无分别的智慧而已，一切功德显现都由它所生。 如此确定执持。 此理也是依赖瑜伽行派无相宗。 如此这三个诤论点，是从执持一切法具有二谛的体性而产生的。 像这样即使在有情的时候，显现的事物也只是二谛的体性，在佛地也具有二谛之理。 如此思择。 第四个是，佛地是法
English
Possessing glory. Possessing the ability to generate happiness for all those to be tamed, therefore it is called the Great Blissful One. Thus, it is definitely held. Some, relying on the treatises of the Perfections, consider that enjoying a retinue of consorts is a cause for blame, and therefore the Buddhas do not possess it. The complete enjoyment body, accomplished from a limitless accumulation of merit, is the nature of the support of great wisdom. The completely pure realm and the happiness of complete enjoyment associated with it. Like this, abiding in the mandala of the retinue of how to tame, thus it is definitely held. Both of these rely on the treatises of the Yogacara school that speaks of true appearances in the conventional sense. Like this, even in the state of sentient beings, although there is no grasping and being grasped of the meaning that arises for external objects, the mind itself has the appearance of grasping and being grasped. Similarly, in the state of transformation, there are also the body and the arrangement of the realm that are the self-appearance of wisdom. Thus, it is contemplated. The second point of contention is that the Tathagatas do not possess a form body, but they do possess two kinds of wisdom that are the objects of ultimate truth and conventional truth. Thus, it is contemplated. Some think that that wisdom also experiences the nature of the bliss of samadhi. It is also thought so. This reasoning relies on the treatises of the Yogacara school that speaks of false appearances. Like this, even in the state of sentient beings, the mind arises in the appearance of grasping and being grasped, but that is not the truth. In the state of Buddhahood, although there is pure worldly wisdom, that is not the truth. Thus, it is contemplated. The third is that the Buddha is only non-conceptual wisdom, and all appearances of qualities arise from it. Thus, it is definitely held. This reasoning also relies on the Yogacara school of no appearances. Thus, these three points of contention arise from holding that all phenomena have the nature of two truths. Like this, even in the state of sentient beings, the appearing things are only the nature of two truths, and in the Buddha-ground, they also possess the principle of two truths. Thus, it is contemplated. The fourth is that the Buddha-ground is Dharma