Chinese
是显现了分位的功德者。第三，大悲内观的自性智慧法身是：本体虚空，远离常断、有无、二二非等等一切边，却不是顽空、沉寂，而是智慧无碍、澄澈、显现之基极其微细的精华，一切戏论寂灭。觉性内明，融入而不昏昧，是等持之分，无有能所二取，是无分别智慧的殊胜之处。从这些显现出来的是智慧外明的二身。其中第四，报身是：自性光明智慧的自光，五种智慧的庄严显现，如从法身之性中，曼塞尔的亮光与阳光的条件相遇而显现一样，充满着相好功德之海，或者显现为各种果法，因此由五部佛的补处导师佛陀亲自以自显空色之相，恒常不断地享用轮，这是不共的，是自显现于境上而外观明了之分。第五，法身普遍的大悲外观，显现为如所有尽所有的智慧身，随顺任何化身是：虽然自性未从报身中移动，但与之形相相似，在其他十地菩萨面前，作为其影像：东方现喜、南方具德、西方极乐、北方胜妙成就、中央密严五净土中，导师毗卢遮那佛、金刚萨埵、宝生佛、无量光佛、不空成就佛等，如四座讲法时所说的那样显现，并且从其性中，调伏众生的化身六能仁等各自以其主尊的方式示现十二行仪，此外，还示现了转生为渔夫和马王等任何所化，工巧化身绘制的图画、雕塑等等，以及各种化身如如意树、灯、船、宝珠等满足有情愿望的事物。第二，宣说依凭智慧增长：因何种障碍断绝而显现，因何种因断绝，以及何种果显现，这三者中首先是：从三种无明之因中，因我唯一自性的空性被遮蔽，断绝了它而显现法身，以及俱生
English
It is the one with the qualities of manifested aspects. Third, the wisdom dharmakāya, the essence of compassion's inner gaze, is: the essence of space, emptiness, free from all extremes such as permanence and annihilation, existence and non-existence, duality and non-duality, yet without becoming a blank void or sinking into oblivion. It possesses the essence of wisdom that is unimpeded, clear, and the basis for manifestation, extremely subtle, with all elaborations pacified. The knowing aspect is inwardly clear, absorbed without dullness, it is the aspect of equipoise, without the duality of subject and object, it is a special kind of non-conceptual wisdom. From these arise the two bodies of outwardly clear wisdom. Fourth, the sambhogakāya is: the self-radiance of naturally clear wisdom, the adornment appearance of the five wisdoms, just as the light of a crystal manifests from the dharmakāya nature when it encounters the condition of sunlight. It is filled with an ocean of marks, signs, and qualities, or it manifests as various resultant dharmas. Therefore, the Buddha himself, the teacher of the five buddha families, uses the form of self-appearing empty form to continuously enjoy the wheel of eternity, which is unique. It is the aspect of self-appearance arising in the field of objects and seeing outwardly clearly. Fifth, the compassion of the all-pervading dharmakāya, the outer gaze, manifests as the wisdom body of suchness and as many as there are, the nirmāṇakāya that transforms into anything is: although in its own nature it does not move from the sambhogakāya, it is similar in form to it, and as its reflection to the bodhisattvas of the other ten bhūmis: in the east, Abhirati; in the south, Śrīmat; in the west, Sukhāvatī; in the north, Kriyāpūrṇa; and in the center, in the five pure lands of Ghanavyūha, the teachers Vairochana, Vajrasattva, Ratnasambhava, Amitābha, and Amoghasiddhi, appear as described in the context of the four sessions of dharma, and from that nature, the nirmāṇakāya that tames beings, the six Munis, etc., each in their own principal way, show the twelve deeds, and also show births as fishermen, the horse king Balaha, etc., whatever is to be tamed. The skillful nirmāṇakāya paints pictures, sculpts, etc., and various nirmāṇakāyas such as the wish-fulfilling tree, lamps, boats, jewels, etc., fulfill the wishes of sentient beings. Second, explaining how wisdom increases through reliance: it appears because of the separation from which obscurations, it is separated from which cause, and which result manifests. Of these three, the first is: from the three causes of ignorance, because the emptiness of the self-nature alone is obscured, separating from that, the dharmakāya manifests, and the coemergent