English
It is non-conceptual, and those above the eighth bhumi should know that they are only conceptualizations without characteristics. The object of abandonment, along with its appearance, has not been established from the beginning, and it appears as non-existent. Understanding it in this way is the meaning of abandonment. As it is said: "In the nature without cessation, by the path called seeing, what is diminished and what is gained? What kind of conceptualization is exhausted? What kind of unborn form is obtained? Other dharmas also exist, and there are also those who show the knowable. What is said to be the exhaustion of obscurations? I consider that to be wonderful. There is nothing to be removed here, and there is nothing to be placed. Look at reality as it is, and if you see it as it is, you will be liberated." This is what is said. Those to be abandoned by seeing are abandoned at the same time, and those to be abandoned by meditation are abandoned gradually, and the qualities are also gradually fulfilled. As it is said: "When these plagues are exhausted, as when the breath is cut off after a long time, all kinds of actions, the perfection of happiness-accomplishing qualities, like rivers in a great ocean, courageous with excellent fruits, in that great bodhisattva, all kinds should be served." This is how it appears. By gradually meditating in a progressive manner, one gradually purifies the subtle habitual tendencies of the objects of abandonment that are the opposite of reality. The moment is the result of purifying habitual tendencies in this way, which is largely the same as the wisdom of the Buddha. The path to attaining perfect Buddhahood in the second moment, the uninterrupted yoga, and the vajra-like samadhi, is that which destroys the root of the ground of ignorance's habitual tendencies. The realization of the fruit, the dharmakaya, has the three kayas and the activities, which are four in total. Among them, the Svabhavikakaya is the dharmadhatu, which is extremely immaculate and possesses both purity, and is the nature, essence, and abode of all excellent qualities of dharma. As it is said: "The Svabhavikakaya of the Able One, whatever uncontaminated dharmas, are obtained in all kinds of completely pure ways, those are characterized by their own nature." This is what is said, all those excellent qualities of dharma are the ultimate, primordial self.
Chinese
安住于自性之中，而不是以世俗显现的方式。此处在对“无漏之法”的广释中，说了菩提分等二十一种无漏的类别。因此，将经文中的那两种情况，分为自性身和证悟智慧法身，分别解释其意义，并非佛经和论典的本意。报身是，以无量相好庄严的智慧之身，一时转动所有法轮者。化身是，在无量世界中，不断显现佛的化身，示现十二事业等，被称为殊胜化身。此处只是略作安立，三身的自性如前所述。事业是，遍及一切有情，与其根器相应，安置于现见之乐和决定之善利，究竟的事业是将有情安置于佛陀自己的果位。那么，相好等功德是在报身和化身的时候宣说的，而在自性身或法身的功德中没有，因此不是自性之相的功德。因为不是自性之相的缘故，认为自性成就的如来藏具有相好，是极不合理的。并且，《宝性论》中也说，色身具有三十二相的功德，法身具有力量等三十二种功德。如果这样认为，那么这些功德的类别，如正语、正业的边际、正命，以及同样地，具有生之自在，四无碍解，四无畏，身语行为守护不具，天眼和天耳，身不具错乱，语不具杂语等功德，如果缺少身的显现和语的显现，则会失去依据。并且，断证和威慑等，也是从身相关联而产生的。如果缺少身和语的显现，那么在无有形象的觉性中，会产生什么呢？又怎么能见到它们的行境呢？
English
It abides in its own nature, not in the manner of conventional appearances. Here, in the extensive explanation of "untainted Dharma," twenty-one categories of untainted qualities, such as the aspects of enlightenment, are mentioned. Therefore, to separate those two instances in the scriptures as the Essence Body and the Wisdom Dharmakaya, and to explain their meanings separately, is not the intention of the sutras and shastras. The Enjoyment Body is the wisdom body adorned with infinite marks and signs, the one who simultaneously turns all the wheels of Dharma. The Emanation Body is the continuous manifestation of Buddhas in limitless realms, demonstrating the twelve deeds, and is known as the Supreme Emanation Body. Here, only a brief explanation is given, and the nature of the three bodies is as previously explained. Activity pervades all sentient beings, placing them in the happiness of direct perception and the benefit of definite goodness, according to their capacity. The ultimate activity is to place sentient beings in the state of Buddhahood itself. Now, the qualities such as marks and signs are explained in the context of the Enjoyment Body and the Emanation Body, but they are not present in the qualities of the Essence Body or Dharmakaya. Therefore, they are not qualities of the nature of self. Since they are not of the nature of self, it is extremely unreasonable to think that the Tathagatagarbha, which is accomplished by nature, possesses marks and signs. Furthermore, in the Uttaratantra, it is said that the Form Body has the thirty-two qualities of marks, and the Dharmakaya has the thirty-two qualities of powers, etc. If one thinks in this way, then these categories of qualities, such as right speech, the limits of right action, right livelihood, and similarly, having mastery over birth, the four analytical knowledges, the four fearlessnesses, not having the protection of body and speech behavior, the divine eye and ear, not having confusion in the body, not having meaningless speech, etc., if the appearance of the body and the appearance of speech are lacking, then the basis will be lost. Moreover, cessation and subjugation, etc., also arise from association with the body. If the appearance of body and speech are lacking, then what will arise in the formless awareness? And how can one see their field of activity?
Chinese
因为没有错谬的缘故。身体的行为不需守护，身体没有错谬，这些既然是法身的功德。那么没有错谬的身体，和不需守护的身体的行为。如果不放在具有面容手足形象，具有相好的身体上。难道有一个没有任何相好等的，像泥土捏成的土块一样的身体吗？如果法身没有身体的话，那么对于它是否存在错谬的讨论依据就消失了。否则，为什么不把兔子角上没有裂缝也作为法身的功德呢？如果那个身体仅仅是色身的话，那么那些功德也就会变成它自身行为等的功德，为什么会是法身的功德呢？如果认为是因为法身的力量所致。那么为什么相好不是从法身的力量中产生的呢？因此，那些认为佛陀什么都没有的人，以及认为成佛就是没有眼睛和嘴巴的，凡夫俗子状态下的那种懵懂无知的状态就是法身穷尽的人。把争斗和冲突，买卖和耕作，食物和衣物，以及性爱的享受等作为重要的事情来做。把烦恼和分别念的喧嚣当作法身的自性光明，认为布施等和观修本尊等是偏离实相，因此不应该修持。像这样高声叫喊，高谈阔论的人。把具有相好的身体，和佛经的声音，以及所有心识所知的一切智慧和事业，取舍之处等。都认为是分别念和臆造的，把殊胜者贬低，抬高烦恼，断定这就是成佛。诽谤善法，为恶行效劳的喇嘛大成就者成千上万，这些必定是自在天魔的眷属。还有这样说：那些功德不是真正的法身，而是依靠法身的力量而产生的，所以在这里提及。这话必须是真的。否则，如果说灭尽等是错觉，怎么会是真正的法身呢？法身的功德的身体，和语，以及
English
Because there is no mistake. The body's conduct does not need protection, and the body has no mistakes. Since these are the qualities of the Dharmakaya. Then that body without mistakes, and the conduct of the body without needing protection. If it is not placed on a body with the image of face and limbs, with marks and signs. Is there a body like a lump of clay without any marks and signs? If the Dharmakaya has no body, then the basis for discussing whether it has mistakes disappears. Otherwise, why not consider the absence of cracks on a rabbit's horn as a quality of the Dharmakaya? If that body is only the Rupakaya, then those qualities will become the qualities of its own conduct, etc. Why would it be the qualities of the Dharmakaya? If it is thought that it is due to the power of the Dharmakaya. Then why did the marks and signs not arise from the power of the Dharmakaya? Therefore, those who think that the Buddha has nothing, and that becoming a Buddha is without eyes and mouth, and that the state of ignorance in the state of ordinary people is the exhaustion of the Dharmakaya. Taking fighting and conflict, buying and selling, farming, food and clothing, and sexual enjoyment as important things to do. Taking the noise of afflictions and conceptual thoughts as the self-luminous light of the Dharmakaya, and thinking that giving, etc., and meditating on deities, etc., are deviations from reality, so they should not be practiced. Those who shout loudly and talk highly like this. The body with marks and signs, and the sound of the Buddhist scriptures, and all the wisdom and activities known by the mind, the places of taking and abandoning, etc. They are all considered to be conceptual thoughts and fabrications, belittling the supreme ones, exalting afflictions, and determining that this is becoming a Buddha. Slandering virtue and serving evil, there are hundreds of thousands of lamas and great achievers, these must be the retinue of the demon of others' emanations. Also, it is said: Those qualities are not the real Dharmakaya, but arise from the power of the Dharmakaya, so they are mentioned here. This must be true. Otherwise, if it is said that cessation, etc., is a delusion, how can it be the real Dharmakaya? The body of the qualities of the Dharmakaya, and speech, and
Chinese
我的界、相好和殊胜降伏等等的等持行境也并非错乱，而是唯一正确的智慧。对于所化众生显现的土地、水等，也是相对于世俗谛而言，不应视为错乱显现。凡夫俗子的恶业果报并非错乱，而圣者的智慧行境却是错乱，这种说法是颠倒了错乱与非错乱的区分。如果这些业的显现是世俗谛中真实的，那么在利益所化众生时，山和水等在众生共同的显现中也显现为稳固存在，因此它们是真实的，其他则不真实。为什么能这样区分呢？因此，对诸佛及其眷属不舍弃信心至关重要。过度繁琐就到此为止。现在，将这些现观的意义，按照《般若波罗蜜多心经》的词句和顺序进行对应。也就是从“由是佛力”到“无增无减”之间，显示了一切种智。在提问回答的环节中，“欲行甚深般若波罗蜜多”表示发菩提心；对于“云何修行”的提问，以“应如是观”的教诲，显示了教诫；以“以其性空而正随观”显示了加行道的所缘境，是决择分。就像这样，“所缘无常等，彼之真实依，相状显现执著等遮止”这样说了。以“色即是空”等显示了实证的所依——法界。因此，“是故一切法空性”等显示了实证的所缘境；以“无相”等显示了大遣除等三大所为。以“无减无增”表示，所断的障碍自性不成立，所证的道和功德也如幻如化，了知无减无增、无舍无取，但仍然不间断地行持积累二资粮的修行，这里
English
My realms, marks and signs, and the meditative states of surpassing subjugation, etc., are not delusions, but the sole true wisdom. The appearance of earth, water, etc., to be tamed beings is also in relation to the conventional truth, and should not be regarded as a deluded appearance. The results of the evil deeds of ordinary beings are not delusions, but the realm of wisdom of the noble ones is a delusion, which is a reversal of the distinction between delusion and non-delusion. If these appearances of karma are true in the conventional truth, then when benefiting the beings to be tamed, mountains and rivers, etc., also appear as stable in the common appearance of beings, so they are true and others are not true. Why can such a distinction be made? Therefore, it is very important not to abandon faith in the Buddhas and their retinues. Enough with excessive elaboration. Now, let us correlate these meanings of Abhisamayalankara with the words and order of the Heart Sutra of the Prajnaparamita. That is, from "by the power of the Buddha" to "without increase or decrease" shows the omniscient wisdom. In the question-and-answer session, "wishing to practice the profound Prajnaparamita" indicates the generation of Bodhicitta; to the question "how to practice," the instruction "one should view it in this way" shows the instruction; "by truly observing its emptiness" shows the object of the path of application, which is the decisive part. In this way, it is said that "the object is impermanent, etc., the basis of its truth, the aspects of manifestation, clinging, etc., are prevented." "Form is emptiness," etc., shows the basis of realization, the Dharmadhatu. Therefore, "therefore all dharmas are emptiness," etc., shows the object of realization; "without characteristics," etc., shows the three great purposes, such as the great removal. "Without decrease or increase" indicates that the nature of the obstacles to be abandoned is not established, and all the paths and qualities to be attained are like illusions, knowing that there is no decrease or increase, no abandonment or taking, but still continuously practicing the accumulation of the two great accumulations of merit and wisdom, here