English
It is an expression beyond words. Because the wisdom body abides, it does not abide in time and limits. So it is said. The sound and meaning of emptiness and clarity, these two do not repeat, because there are differences in general and specific. The former is the sound and meaning of the base, while this is an authoritative explanation of the lineage combining the base and lineage. The fifth meaning is how anything abides universally and clearly from emptiness, regarding how to abide: explaining the nature of the thing that abides; explaining the support and place where it abides; I think there are two chapters here, but the latter is missing. Review. Regarding the explanation of how to abide, there are three aspects: First, is identifying the nature; second, is explaining its characteristics. The first is: the wisdom of the base path just explained, previously as its adornment, the base that distinguishes mind and wisdom, the mind of enlightenment is the nature of the spontaneously accomplished three bodies, the great perfection inseparable with the light corresponding to the path. Here, in order to enter the stage of the base path fruit of the great perfection of nature. It says in Self-arising: Do not seek fruit in the mind, because there is wisdom. Because of this reason. Second, its characteristic is: from the order of vehicles below this, and explaining this in general terms, the view of perfecting white dharma from both body and mind is: arising from the power of grasping the three bodies of wisdom of the three doors as self, like the rays of light arising from the power of the sun, like calling the heat of the sun as the sun, explaining the place and appearance as one. Its necessity is that from the half-effort of the path, from the purification of clinging appearances, the realization of the base of reality becomes possible as the order of the path and the four vidyadharas. If phenomena act as a detriment to reality, then it is born from the causes and conditions of the parents' sperm and blood, and the four names etc., are also the nature of sickness, happiness, pain, love, hate, birth and death, acceptance and rejection, compounded, suffering, contaminated, cause and effect, and maturation, and cannot transcend, therefore it is not in accordance with dharma nature and the five characteristics. Alaya is a momentary dharma, holding various habitual tendencies, therefore it cannot become dharmakaya. It says in Wisdom Space: Because the mind has three times, life has past, future, and present.
Chinese
庸，心有变动之故，因此身有取舍生。疾病苦乐等等，自心之故成熟于轮回。如是说。然而，由于存在如实情或计划之形象般的明智之智慧三身之修持基础或果之自性，因此，对于其形态值得重视之影像般的身体和心，实际上执着般地执为修持基础，虽自诩为果为道用，但仍然在相似之处消逝之境相上，以分别心无别地修饰意念之观察，其见解安住于随念之边，且步入期待果于未来之盗贼，于此，以光明金刚藏之心髓不共之角度而言，对于彼等之境况，现在仅作隐蔽之考察放置，不做增损，身语意和三身之自面与空壳之垢染不混杂之智慧赤裸觉性猛然直击般地在自心上体现，不离其自性，周遍于法性之轮，果——觉性菩提心之坛城真实地成为道用，因此极为殊胜。智慧深奥圆满中说：大圆满阿底瑜伽者，不观待数量与时间，自生之心，如实无谬证悟法身，果——佛陀三身同时圆满。如是说。第二，于何处安住之所依处所——处所之解说，总的来说，佛陀三身或二身之坛城依于自身而存在之解说，以及以明确之方式分别指示，遣除他人之邪分别念，共有三者，其中第一者是：彼等佛陀之坛城所依之境是自身，因为，如外，脉为化身，气为报身，明点为法身，心清净为自性身之自性而宣说之故，以及内，细微之修持基础——不坏之三清净，即脉、气、明点、三明点等等也安住并依于身体之故，且此处如极清净之自成任运之佛陀也依于身体而宣说般地确定，经云：智慧明灯续中说：此自身中安住着两万一千尊佛陀之城市。
English
Yung. Because the mind is subject to change, the body experiences taking and leaving. Sickness, happiness, suffering, and so on, ripen in samsara because of one's own mind. Thus it is said. However, since the wisdom of awareness, like the actual form of a situation or plan, exists as the basis for practice or the essence of the result of the three kayas, therefore, for the body and mind, which are like an image whose aspects are worth valuing, holding on to them as a basis for practice as if they were actually clung to, even if one pretends that the result is used as the path, still, on the appearance of a state that has disappeared in similarity, the view that adorns the observation of the mind without distinction abides at the edge of inference, and entering the thief who hopes for the result in the future, here, from the perspective of the unique intention of the Clear Light Vajra Essence, regarding the state of those things, now, only making a hidden examination and placement, without adding or subtracting, the wisdom naked awareness of body, speech, and mind, and the three kayas, whose own face is unmixed with the stains of the husk, is manifested in oneself as if struck directly, without deviating from its essence, pervading the wheel of dharmata, the result—the mandala of awareness bodhicitta truly becomes the path, therefore it is extremely superior. From the Exhaustive Depth of Wisdom: The Great Perfection Atiyoga, without regard to number or time, the self-born mind, realizes the dharmakaya without error, just as it is, the result—the three kayas of the Buddha are simultaneously perfected. Thus it is said. Second, regarding the explanation of the place of abode, the supporting place—the place, in general, the explanation that the mandala of the three or two kayas of the Buddha exists relying on one's own body, as well as the separate indication in a definite way, and the elimination of others' wrong conceptions, there are three, of which the first is: The object on which the mandala of those Buddhas relies is one's own body, because, as outer, the channels are the nirmanakaya, the winds are the sambhogakaya, the bindus are the dharmakaya, and the purity of mind is said to be the nature of the svabhavikakaya, and as inner, the subtle basis for practice—the three indestructible purities, namely the channels, winds, bindus, the three bindus, and so on, also abide in and rely on the body, and here, as it is said that the perfectly pure, self-arisen, spontaneously accomplished Buddha also relies on the body, it is certain, as the tantra, Lamp of Wisdom, says: In this very body of yours, there dwell twenty-one thousand cities of Buddhas.
Chinese
哦！所有那些城市都充满了佛的身躯。并且，在自性佛续中说：佛所依是自己的身体所依。如是说。第二，有外身之所缘和内脉之所缘两种，其中第一种是：那也要详细解说，寂静佛之坛城安住在上腹部，如《广大经》中说：所依安住在上腹部。忿怒尊安住在头部也是，所依安住在自己的头部。并且，智慧通彻之身安住在眼睛也是，所依安住在水泡般的眼睛里。如是说。法身佛是根本，大安住，三身三重叠的自性，以安住在心中的要点，是圆满次第以要点击打之主要之处，因此以心是法之轮的词义来守护。之后，从光芒四射的光线中，顶轮有饮血尊的身躯安住，那是报身的安住处，因为是中明寂静的自性光芒。那些事业的威力或身安住在如能仁六尊等脉中，并且，那些语的自性勇士空行之坛城，是以语不坏的明点的方式，从五轮到最终的脉中存在，所以，明点自生的安住处是脉。从目光绳索之水的清澈中成熟为六灯，因此智慧内住通彻于空中显现而行，示现于幻化之净土，所以，智慧光芒安住的处所是眼睛。那些的确定也是在《教示独子经》中说：智慧通彻的处所是自己的面容。报身的处所是自己的头部。化身的处所是自己的脊椎。又是化身明点的处所是自己的整个身体。如是说。与自性佛和智慧明灯续一致，法身佛安住在自己的心之中央。智慧通彻之身安住在自己的眼睛之中央。佛陀忿怒尊安住在自己的头脑之中央。如是说。在《虚空光明》中说：心和脉和骨室，以及眼睛这四种无量中，大智慧就在那里安住。如是说。在《顿超经》中说：
English
O! All those cities are filled with the body of the Buddha. And, in the Tantra of Self-Nature Buddha it says: The support of the Buddha is supported by one's own body. Thus it is said. Secondly, there are two types of focus: the focus on the external body and the focus on the internal channels. The first is: That also needs to be explained in detail, the mandala of the peaceful Buddha abides in the upper abdomen, as it says in the 'Extensive Scripture': The support abides in the upper abdomen. The wrathful one also abides on the head, The support abides on one's own head. And, the body of wisdom penetrating through abides in the eye, The support abides in the bubble-like eye. Thus it is said. The Dharmakaya Buddha is the root, the great abiding, the nature of the three bodies stacked in three layers, with the key point of abiding in the heart, it is the main place where the completion stage strikes the key point, therefore it is protected by the meaning of the heart being the wheel of Dharma. After that, from the radiating rays of light, the body of the blood-drinking deity resides on the crown of the head, that is the abode of the Sambhogakaya, because it is the self-luminous nature of intermediate clarity and peace. The power or body of those activities resides in the channels such as the six Thupas, and, the nature of those speech, the mandala of heroes and dakinis, exists in the form of indestructible bindus of speech, from the five chakras to the ultimate channel, therefore, the self-arisen abode of bindus is the channel. From the clarity of the water of the gaze rope, it matures into six lamps, therefore the wisdom indwelling penetrates through and manifests in the sky and moves, showing in the illusory pure land, therefore, the place where the wisdom rays abide is the eye. The certainty of those is also said in the 'Teaching of the Only Son Sutra': The place of wisdom penetrating through is one's own face. The place of the Sambhogakaya is one's own head. The place of the Nirmanakaya is one's own spine. Also, the place of the Nirmanakaya bindu is one's entire body. Thus it is said. In accordance with the Self-Nature Buddha and the Wisdom Lamp Tantra, the Dharmakaya Buddha abides in the center of one's own heart. The body of wisdom penetrating through abides in the center of one's own eye. The wrathful body of the Buddha abides in the center of one's own brain. Thus it is said. In 'Vast Expanse of Clarity' it says: In the immeasurable of the heart, channels, bone chamber, and eye, The great wisdom abides there. Thus it is said. In 'Sudden Transcendence' it says: