English
It is for the cause of experiencing and realizing. The second is: Viewing the meaning of unborn form and good words, Pure listening and the Sugata's precepts, Smelling the pure fragrance and the great noble Dharma's taste, Experiencing and the bliss of touch from Samadhi, The profound nature of one's own essence, Becoming the cause of realization, if contemplated carefully, The Tathagata who bestows ultimate bliss, Like the sky, is free from all causes. Thus it is said, only in the conventional sense, by the power of accumulating merit in the past, to look at the various things such as the form body that is not transformed from arising, and to listen purely to the good words of the Mahayana Dharma, and to smell the pure fragrance of the Sugata's precepts, and to experience the taste of the nectar of the noble great enjoyment of the holy Dharma, and to experience the bliss of touch arising from the lightness of attaining the ground of Samadhi, because it becomes the cause of realizing the truth of the holy Dharma by one's own nature, if one contemplates carefully with the discriminating wisdom of the ultimate meaning, then the Sugata who bestows the bliss of the ultimate meaning, although like the sky is free from the causes of producing fruit, yet creates all goodness for the beings to be tamed. Here, Rong Tika says: The Chinese word "Bodhi" has both the meanings of unborn and freedom, although it is translated as unborn, it is better to translate it as freedom, so it is explained as looking at the meaning of the form of freedom. Second, the detailed explanation is divided into three: Explaining together with the way of accomplishing the two benefits and the classification, explaining the perfection of self-benefit and the perfection of other-benefit separately. The first is: In short, of the two wisdoms, This should be known as the activity, The body of liberation is complete, And the Dharmakaya is purified. The bodies of liberation and Dharmakaya, Should be known as two or one, Because it is without outflows, because it is pervasive, Because it is unconditioned, because it is abiding. Thus it is said, in short, the कार्य of the two bodies, should be known as the activity of the two wisdoms of equanimity and subsequent attainment in the path of learning, in equanimity, because of practicing the suchness, the body of liberation that is liberated from the objects to be abandoned, the ultimate abandonment is completely attained, in the subsequent attainment, ཇ
Chinese
以如所有性之理无倒错地教导，究竟证悟法身即是完全清净。其中，从障碍中解脱之身和成为智慧之所依的法身，各自具有无漏和周遍两种相，共同具有非造作之相，应当如是了知。如此，解脱之身是因为具有丝毫没有漏失的断除，法身是因为具有周遍一切所知的证悟，二者都是因缘所不能显现造作的自性。这些显示了自利圆满，并且因为其本身是一切白法的处所，所以也成办他利圆满。第二是：烦恼诸如习气俱，断故无漏是彼性，无贪无碍之故，许为智慧周遍性，恒常不坏灭，自性故非造作，不坏灭性是略说，稳固等性广释彼。应知坏灭有四种，由彼稳固等性反。腐烂及变异，断绝与难思，转变及变迁，无彼故稳寂，常恒及无迁，应知如是说。如是说，突发性的烦恼连同习气全部从根本上断绝和舍弃的缘故，解脱身是具有无漏之相的。同样，如所有智是由于颠倒错乱灭尽而对境无贪执的缘故，尽所有智是由于一切相都现前的缘故而对境无有阻碍的缘故，因此法身被认为是具有以智慧证悟周遍一切所知的相。二者都是因为具有恒常不坏灭的自性，所以具有因缘所不能显现造作的相。其中，不坏灭性是简要地显示了非造作的理由，稳固等词语中的寂静、常恒和无迁变等则详细地解释了不坏灭性。
English
By teaching without reversing the way of suchness, the ultimate realization of the Dharmakaya is completely purified. Among them, the body liberated from obscurations and the Dharmakaya, which is the basis of wisdom, each has the two aspects of being without outflows and being pervasive. It should be understood that they commonly have the aspect of being unconditioned. Thus, the liberated body is because it has the abandonment of even the slightest leakage, and the Dharmakaya is because it has the realization that pervades all knowable things. Both are of the nature that cannot be manifestly conditioned by causes and conditions. These show the perfection of one's own benefit, and because it is the place of all white dharmas, it also accomplishes the perfection of the benefit of others. The second is: Since afflictions and their imprints are completely ceased, it is without outflows. Because it is without attachment and without obstruction, it is considered to be the pervasiveness of wisdom. Because it is of a nature that is eternally indestructible, it is unconditioned. The indestructible nature is briefly stated, and the stable and other qualities explain it in detail. It should be known that there are four types of destruction, which are the opposite of the stable and other qualities. Decay and transformation, cessation and incomprehensibility, change and transition. Because these are absent, it is stable and peaceful, constant and unchanging. It should be known as such. It is said that because sudden afflictions, together with their imprints, are completely cut off from the root and abandoned, the liberated body has the aspect of being without outflows. Similarly, the knowledge of suchness is because attachment to objects is absent due to the exhaustion of perversion, and the knowledge of all that exists is because there is no obstruction to objects due to the manifestation of all aspects. Therefore, the Dharmakaya is considered to have the aspect of pervading all knowable things with the realization of wisdom. Both have the aspect of being unconditioned because they have the nature of being eternally indestructible or unchanging. Among them, indestructibility is a brief explanation of the reason for being unconditioned, while the words stable, peaceful, constant, and unchanging in the stable and other words explain indestructibility in detail.
Chinese
又，从反面来解释，应当了解有为法的事物有四种坏灭的方式，即从稳固的反面来说是不稳固，以及用“等”字表示从寂静的反面来说是不寂静，从常的反面来说是无常，从不变的反面来说是变动。什么是变动呢？就是诸行完全成熟后，衰老、腐烂、朽坏的衰老，以及诸界变异而痛苦的生病，以及前世断绝而后世成就的出生，以及不可思议且变化多样的死亡，这四种。对于解脱和法身来说，没有这四种坏灭，因此依次应当了解是稳固、寂静、常、不变的自性。第三是：无垢之智彼白色，为法之依故为处，如彼非因虚空者，见色闻声及香气，味触及法诸者是，如闻等之因也如是，二身无障结合故，于稳固之权义之上，无漏功德诸者是，生起之因是也。如是说，因此，无垢的断证和现前的证悟，对于那些与所化众生的根器相符的人们来说，是白色善法功德殊胜之法的生起之所依或基础，因此也是圆满利他之所处。那又如何作比喻呢？就像不是生起之因，也没有色等相状的虚空，是眼根见色，以及声、香、味、触、法，依次是耳根听声，以及用“等”字表示鼻根嗅觉，舌根尝味，身根触觉，意根了知的开悟之门，作为因来安立一样。意义也是如此，佛陀的二身对于显现没有障碍的结合道修持，从中产生智慧深广且稳固的，具有佛子根器的人们的六根成为殊胜的行境之义，在世俗中显现色身等。
English
Furthermore, by explaining from the opposite perspective, it should be understood that conditioned phenomena have four ways of perishing: from the opposite of stability, they are unstable; and with the word 'etc.', from the opposite of peace, they are not peaceful; from the opposite of permanence, they are impermanent; and from the opposite of immutability, they are mutable. What is mutation? It is aging, where actions fully ripen, becoming old, decaying, and rotting; it is sickness, where the elements change and cause suffering; it is birth, where the previous existence ceases and the next is established; and it is death, which is inconceivable and changes in various ways—these are the four. For liberation and the Dharmakaya, these four perishing aspects do not exist, therefore, in order, they should be understood as being of the nature of stability, peace, permanence, and immutability. The third is: 'That stainless wisdom, that white, is the support of Dharma, therefore it is a place. Just as the sky is not the cause, seeing forms, hearing sounds, and smells, tastes, touches, and all dharmas, are like the cause of hearing, etc. Likewise, the two bodies without obstruction, through union, on the meaning of stable power, the faultless qualities are the cause of arising.' Thus it is said. Therefore, those stainless abandonments and the realization that has become manifest are the basis or foundation for the arising of white, virtuous, and excellent Dharma qualities in the minds of those who are in accordance with the capacity of the beings to be trained, and therefore it is also the place of perfect benefit for others. How is that an example? Just as the sky, which is not the cause of arising and has no characteristics of form, etc., is the means by which the eye sense sees forms, and sound, smell, taste, touch, and dharmas are, in order, the ear sense hears sounds, and with the word 'etc.', the nose sense smells, the tongue sense tastes, the body sense touches, and the mind sense cognizes, as a cause through the opening of understanding. The meaning is the same: the practice of the union path of the two bodies of the Buddha, which becomes unobstructed in appearance, from which arises deep and stable wisdom, the six senses of those who possess the potential of a Buddha-son become the meaning of a supreme field of activity, and in conventional truth, the appearance of the form body, etc.
Chinese
通过（佛）身语意的力量，名号和相好等成为产生无漏功德之因；究竟而言，通过证见法身等，力量和无畏等无漏的无量功德得以显现，这是（证得无漏功德）之因。第四，关于具备的意义有二：简述名称的类别；详细阐述其意义。第一是：不可思议，常恒稳固寂静，永恒不变。极寂遍布，离于分别，如虚空般。无有贪执，无处不在，无有阻碍，断绝粗糙之触。无可见，无所取，善，佛，无垢。如是说，通过听闻等，是不可思议之本体；无生故为常；无老故为稳固；无病故为寂静；无死故为永恒不变；无痛苦故为极寂；如所有智故遍布所知；如实智故离于分别；断除烦恼障故如虚空般无有贪执；断除所知障故于一切时处无有阻碍；断除等持之障故断绝粗糙之触；离于色故无可见；离于相故无所取；自性清净故为善；远离暂时之垢染故为无垢。具备这十五种殊胜功德者，即是获得大菩提之佛陀。第二，广说分二：略说具备功德的方式；确定所具备的功德。第一是：解脱法身等，示现自他之利益，自他利益之所依，具备不可思议等功德。如是说，断证之本体，解脱之身和法身二者，示现圆满的自利和他利。从所断的一切束缚中解脱，成就自利；依靠证悟的法身功德，通过事业成就他利。如是，成为成就自利和他利二者的所依之二身，则具备了不可思议等十五种功德之法。
English
Through the power of (Buddha's) body, speech, and mind, names and marks, etc., become the cause of generating uncontaminated qualities; ultimately, through seeing the Dharmakaya, etc., the infinite uncontaminated qualities such as strength and fearlessness are manifested, which is the cause (of attaining uncontaminated qualities). Fourth, regarding the meaning of possessing, there are two aspects: briefly describing the categories of names; elaborating on their meaning. The first is: Inconceivable, constant, stable, peaceful, immutable. Utterly peaceful, pervasive, free from conceptualization, like the sky. Without attachment, omnipresent, unobstructed, abandoning coarse touch. Invisible, ungraspable, virtuous, Buddha, immaculate. Thus it is said, through hearing and so on, it is the very nature of being inconceivable; being unborn, it is constant; being ageless, it is stable; being free from sickness, it is peaceful; being free from death, it is immutable; being free from suffering, it is utterly peaceful; knowing all that exists, it pervades all knowable things; knowing things as they are, it is free from conceptualization; having abandoned the obscurations of afflictions, it is without attachment like the sky; having abandoned the obscurations of knowledge, it is unobstructed in all places and times; having abandoned the obscurations of meditative absorption, it has abandoned coarse touch; being free from form, it is invisible; being free from characteristics, it is ungraspable; being pure in nature, it is virtuous; being free from temporary stains, it is immaculate. Possessing these fifteen excellent qualities is the Buddha who has attained great Bodhi. Second, elaborating further, there are two aspects: briefly describing how the qualities are possessed; determining the qualities that are possessed. The first is: Liberation, Dharmakaya, etc., demonstrate the benefit of oneself and others; the basis for the benefit of oneself and others, possesses qualities such as being inconceivable. Thus it is said, the essence of abandonment and realization, the body of liberation and the Dharmakaya, both demonstrate the perfect benefit of oneself and others. Being liberated from all bonds to be abandoned, one accomplishes one's own benefit; relying on the qualities of the realized Dharmakaya, one accomplishes the benefit of others through activities. Thus, the two bodies that become the basis for accomplishing both one's own benefit and the benefit of others possess the fifteen qualities of being inconceivable, etc.