Chinese
。同样，一切诸法，全部汇聚一体的精华即是法身。如是说。《显有结合甘露精华》断轮回始终之续中，讲述精华的品，即第七品。 之后，金刚萨埵向普贤请教说：法身的解说方式是怎样的？ 请教之后，导师向眷属们如此说道：法身是没有实体的，法身超越了所缘的境地，法身没有因缘的变迁，法身没有勤作修持寻觅，法身超越了言说的境地，言辞和文字无法诠释法身，虽然慈悲遍及一切，却没有一个可以指认的对境，法身远离了勤作修持取舍的边际，法身是不修自成的自心法身。如是说。《显有结合甘露精华》断轮回始终之续中，讲述法身的定义之品，即第八品。 之后，金刚萨埵向普贤请教说：请解说菩提的意义。 请教之后，导师向眷属们开示道：菩提，菩是境心二元对立的止息，提是证悟无别的伟大。菩是内在分别念的止息，提是直接证悟戏论的止息。菩是能取所取二相的止息，提是证悟无能取所取。菩是 相的分别念的止息，提是证悟无相。菩是考察衡量执着衡量流动的止息，提是在不可言说的虚空中证悟。菩是五毒三毒的止息，提是五身五智。菩是所有分别念的止息，提是证悟无分别的伟大智慧。如是说。《显有结合甘露精华》断轮回始终之续中，讲述菩提的定义之品，即第九品。 之后，金刚萨埵向普贤请教说：请解说菩萨的意义。 请教之后，导师向眷属们如此说道：心是如实思虑意义，勇是于无二意义中勇敢。心是不生思虑意义，勇是不灭意义中勇敢。心是无因缘
English
Likewise, all phenomena are, in essence, the Dharmakaya, the essence of all gathered into one. Thus it was said. From the Tantra "Nangsi Khajor Dudtsi Chuthig," the cycle that severs the beginning and end of samsara, the chapter on explaining the essence, the seventh chapter. Then Vajrasattva asked Kunjang, "How is the Dharmakaya explained?" After asking, the Teacher said to the assembly, "The Dharmakaya is without substance. The Dharmakaya is beyond the object of focus. The Dharmakaya is without cause, condition, change, or alteration. The Dharmakaya is without effort, accomplishment, or search. The Dharmakaya is beyond the realm of expression. Words and letters cannot represent the Dharmakaya. Although compassion pervades all, there is not a single identifiable object. The Dharmakaya is free from the extremes of effort, accomplishment, abandonment, and adoption. The Dharmakaya is the self-liberated, self-mind Dharmakaya." Thus it was said. From the Tantra "Nangsi Khajor Dudtsi Chuthig," the cycle that severs the beginning and end of samsara, the chapter on explaining the definition of Dharmakaya, the eighth chapter. Then Vajrasattva asked Kunjang, "Please explain the meaning of Bodhi." After asking, the Teacher instructed the assembly, "Bodhi: 'Byang' is the cessation of the duality of object and mind; 'Chub' is the realization of the great indivisibility. 'Byang' is the cessation of inner thoughts; 'Chub' is the direct realization of the cessation of elaboration. 'Byang' is the cessation of the two appearances of grasper and grasped; 'Chub' is the realization of the absence of grasper and grasped. 'Byang' is the cessation of conceptual thoughts of characteristics; 'Chub' is the realization of the absence of characteristics. 'Byang' is the cessation of examination, attachment, and movement; 'Chub' is the realization in the inexpressible space. 'Byang' is the cessation of the five poisons and three poisons; 'Chub' is the five Kayas and five wisdoms. 'Byang' is the cessation of all conceptual aggregates; 'Chub' is the realization of the great wisdom of non-conceptuality." Thus it was said. From the Tantra "Nangsi Khajor Dudtsi Chuthig," the cycle that severs the beginning and end of samsara, the chapter on explaining the definition of Bodhi, the ninth chapter. Then Vajrasattva asked Kunjang, "Please explain the meaning of Bodhisattva." After asking, the Teacher said to the assembly, "'Sem' is thinking about the true meaning; 'Pa' is being brave in the meaning of non-duality. 'Sem' is thinking about the meaning of unborn; 'Pa' is being brave in the meaning of unceasing. 'Sem' is without cause or condition.