Chinese
并且，为了以功德之物解除所化众生的贫困，并且，为了给予所化众生解脱的功德之果，次第地，佛就像黄金、宝藏和树木一样。因为具有如珍宝般的功德，是法身，并且是所化二足众生的至上主宰，并且是由珍宝所成的色身之相，按顺序，佛就像珍宝之身、转轮王和黄金所成的形象一样。事业的意义有两种：简略地显示，详细地解说。第一种又分为两种。自利圆满是：断除了二障及其习气的法身，即证得无漏之法身是断除。周遍是证悟，即以如所有和尽所有智周遍所知。这二者都不是由因和缘新组合而成，因此是无坏灭之法性，从衰老等中解脱，因此是稳固、常恒、不变异的。第二种是利他：依靠证得法身，在轮回存在期间，以任运自成的方式示现二色身之相，以及甚深广大的圣言之相。其中，二色身是生起利他的所依或处所。如同虚空存在时，能见到色等一样，如来之二身也是殊胜的，即是六种最胜妙的根之境，是体验对境之因。如此解说，如以眼见非由生处所变的如来色身之义，以耳听闻未与世间法混杂的清净妙法之语，以鼻嗅闻善逝戒律之香，未被污秽之垢所染，是清净的，以舌体验圣者大士们受用之甘露妙法之味，以身体验依靠禅定的极度调柔之触乐，以意证悟一切法之实相，以自性甚深的空性之理
English
And, in order to eliminate the poverty of sentient beings to be tamed with the substance of merit, and in order to bestow the fruit of the qualities of liberation upon the sentient beings to be tamed, in order, the Buddha is like gold, treasure, and a tree. Because of having jewel-like qualities, being the Dharmakaya, and being the supreme lord of the bipedal beings to be tamed, and being the form of the Rupakaya made of jewels, in order, the Buddha is like the body of jewels, the Chakravartin king, and the form made of gold. There are two meanings of action: briefly showing, and explaining in detail. The first is divided into two. The perfection of self-interest is: obtaining the Dharmakaya that has abandoned the two obscurations along with their imprints, that is, obtaining the uncontaminated Dharmakaya is abandonment. Pervasiveness is realization, that is, pervading the knowable by knowing the suchness and the extent. Both of these are not newly assembled by cause and condition, therefore they are of indestructible nature, liberated from aging and so on, therefore they are stable, constant, and immutable. The second is the benefit of others: relying on the attainment of the Dharmakaya, as long as samsara exists, in a spontaneously accomplished manner, the appearance of the two Rupakayas and the appearance of the profound and vast scriptures are shown. Among them, the two Rupakayas are the support or place for the arising of the benefit of others. Just as when there is space in the sky, one can see forms and so on, similarly, the two bodies of the Tathagata are also supreme, that is, the objects of the six most excellent faculties, which are the cause of experiencing objects. This is explained as follows: seeing with the eye the meaning of the Rupakaya of the Tathagata, which is not transformed from the elements; hearing with the ear the pure words of the sacred Dharma, which are not mixed with worldly dharmas; smelling with the nose the fragrance of the Sugata's discipline, which is not defiled by the filth of impurity, is pure; tasting with the tongue the taste of the nectar of the sacred Dharma enjoyed by the great noble ones; experiencing with the body the bliss of touch of extreme pliancy based on samadhi; realizing with the mind the reality of all dharmas, the principle of emptiness that is profound by its own nature.
Chinese
已经转变了。真实地说，以能完全断除的智慧仔细思维，如来因为远离自性的原因，如同虚空一样，在任何自性中都没有成立，因此体验究竟的安乐。第二是广说，其中分二：自利方面，总的来说，道位的俱生和后得的两种智慧所要做的果，应当了解为二：从客尘垢障中解脱的色身，是指完全获得断证圆满；以及力量等功德的法身，是指完全清净垢障，也就是证悟圆满。因此，解脱果的色身和功德的法身，要知道各自与两种法中的一种以及共同的一种相关联。如何理解呢？解脱身因为无漏，法身因为智慧周遍所知，两者都是非因缘所造的常住之法。解释这些，解脱身是无漏的，因为烦恼，也就是客尘垢障，连同习气都已止息。法身被认为是智慧周遍所知，如实智因为对所知颠倒的灭尽而无有贪著，如量智对境和时间没有阻碍。两者都是非造作的，因为是恒常不坏的自性。解释这个，不坏本身是总的指示，通过稳固等来详细解释它。如此，应当了解所要破除的坏灭有四种方式，因为它们与稳固等相反。四种是什么呢？衰老，也就是变老；变异，也就是生病；断灭，也就是出生；以及不可思议的死亡和迁移，就是这四种。因为两种身没有这些，所以应当了解为稳固、寂静、常恒和不变异。第二，为了他利，总的来说，无垢的智慧依靠在所化众生的心识前显现为两种色身，从而...
English
has been transformed. Truly speaking, by carefully contemplating with the wisdom that completely cuts off, the Tathagata, because of being free from the causes of inherent existence, is not established in any inherent existence like the sky, therefore experiencing ultimate bliss. Second is the extensive explanation, which has two parts: For one's own benefit, in short, the result to be achieved by the two wisdoms of simultaneous and subsequent attainment on the path of learning should be understood as two: the Rupakaya that is liberated from adventitious stains, which means attaining complete abandonment and realization; and the Dharmakaya of qualities such as powers, which means completely purifying stains, that is, complete realization. Therefore, the Rupakaya of the fruit of liberation and the Dharmakaya of qualities should be understood as being related to one of the two dharmas individually and one in common. How should it be understood? The Rupakaya of liberation is without outflows because it is without outflows, and the Dharmakaya is all-pervasive of knowable objects because of wisdom, and both are the state of being unconditioned by causes. Explaining these, the Rupakaya of liberation is without outflows because the afflictions, that is, the adventitious stains, along with their imprints, have ceased. The Dharmakaya is considered to be all-pervasive of knowable objects by wisdom, because the knowledge of suchness is without attachment due to the exhaustion of the perversion of knowable objects, and the knowledge of suchness is unobstructed by objects and time. Both are unconditioned because they are of the nature of being eternally indestructible. Explaining this, indestructibility itself is a general indication, and it is explained in detail through stability and so on. Thus, it should be understood that the destructibility to be refuted has four aspects, because they are the opposite of stability and so on. What are the four? Decay, that is, aging; change, that is, sickness; cessation, that is, birth; and inconceivable death and migration, these are the four. Because the two kayas do not have these, they should be understood as stable, peaceful, constant, and immutable. Second, for the benefit of others, in general, that stainless wisdom, relying on appearing as two Rupakayas before the minds of those to be tamed, thereby...
Chinese
因为是产生信心的法的所依，所以是利他之处。具体来说，就像不是产生的原因，但是如果存在虚空，就能看到色，听到声音等等，能感觉到气味，能尝到味道，能接触到触觉，能了知诸法，如果没有虚空，就不能了知这些，所以就像安立虚空为因一样。同样，佛的色身二身也是无漏功德，力量等等产生的因和缘。以什么方式作为缘呢？以没有勤作的障碍，自然成就的结合。在谁的相续中产生呢？在具有近取因界，稳固的菩提萨埵的六根之义，即是境。具有之义有二：总说，广说。第一，具有远离菩提之功德和成熟之功德二者。第一，是不共之功德，如《智慧光明庄严经》云：佛是虚空之体性，虚空没有体性。第二，不是不共之功德，因为太过分了。如果以大丈夫的三十二相就能见到如来，那么转轮王也应该成为如来。因此，具有不共之功德，不是听闻等之境，所以是不可思议的；没有生，所以是常；没有老，所以是稳固；没有病，所以是寂静；没有死，所以是永恒；没有痛苦，所以是极寂静；如所有智，所以是周遍所知；尽所有智，所以是远离分别；断除烦恼障，所以如虚空般没有贪着；断除所知障，所以在一切时处对所知没有障碍；断除沉掉等平等入定的障碍，所以断除了沉掉的粗糙触感；真实而言，因为不能现量见到，所以是不可见的；因为不能从相上来推断，所以是不可取的；因为自性清净，所以是善；因为没有暂时的垢染，所以是无垢佛。第二有三：总的叙述和
English
Because it is the support for generating faith in the Dharma, it is a place of benefiting others. Specifically, just as it is not the cause of production, but if there is space, one can see forms, hear sounds, and so on, one can sense smells, taste flavors, touch tangible objects, and understand phenomena, but if there is no space, one cannot understand these, so just as space is established as a cause. Similarly, the two form bodies of the Buddha are also the cause and condition for the arising of uncontaminated qualities, powers, and so on. In what way does it act as a condition? Through the effortless, spontaneously accomplished union. In whose continuum does it arise? In the stable bodhisattva's six senses, which possess the proximate cause element, meaning the object. The meaning of possessing has two aspects: a general statement and a detailed explanation. First, possessing both the qualities of being separated from enlightenment and the qualities of being matured. First, it is an uncommon quality, as stated in the *Wisdom Light Ornament Sutra*: "The Buddha is the nature of space; space has no nature." Second, it is not an uncommon quality, because it is too extreme. If the Tathagata could be seen by the thirty-two marks of a great being, then a universal monarch should also become a Tathagata. Therefore, possessing uncommon qualities, it is not an object of hearing and so on, so it is inconceivable; without birth, so it is permanent; without aging, so it is stable; without sickness, so it is peaceful; without death, so it is eternal; without suffering, so it is extremely peaceful; knowing as it is, so it pervades the knowable; knowing as it is, so it is free from conceptualization; having abandoned the afflictive obscurations, so it is without attachment like space; having abandoned the obscurations of knowledge, so there is no obstruction to the knowable at all times and places; having abandoned the obscurations of equanimity, such as sinking and excitement, so it has abandoned the coarse touch of sinking and excitement; in reality, because it cannot be seen directly, it is invisible; because it cannot be inferred from signs, it is unattainable; because it is naturally pure, it is virtuous; because there is no temporary defilement, it is the stainless Buddha. Second, there are three: a general statement and
Chinese
是经由对治而获得的功德和自性安住的功德。第一种是，解脱之身显示自己的利益，为了自己从一切束缚中解脱。功德以法身显示他者的身，因为功德产生事业。作为自他利益之所依的那个身，具有不可思议等等的功德。第二种有五种，即深奥、常恒、安乐、智慧、断除。第一种有三种，总的来说，要证悟无垢的佛陀。像这样。如何是不可思议的呢？谁能做到呢？具有智慧之身的安住于十地者们，这表明佛陀以外的补特伽罗们。其理由是，佛陀以外的听闻等等的三种智慧，不能如实地完全证悟，因为不是其对境。那么，如实地完全由谁证悟呢？是说唯有遍知者的智慧才能成为对境。孩童完全不能证悟，是因为佛陀的功德不是依赖声音而证悟意义的听闻智慧的对境，因为是非常微细的意义。随顺于相的由思惟所生的智慧，不能如实地证悟，因为是胜义谛。法性不是世间的禅定等等的一切心识的对境，因为是深奥的。佛陀不是由各个凡夫先前现量所见所体验的，因为不是孩童的现量对境。例如盲人对于色法一样。圣者证悟自相的方式是，安住于十地的菩萨圣者也只是稍微证悟自相，不能完全证悟，例如刚出生的住在屋里的小孩，能稍微看到阳光下的事物，但不能看到广大的事物一样。第二种是常恒，佛陀是常恒的，因为远离生。因为没有间断，所以稍微是稳固的，但因为没有生灭二者，所以佛陀
English
These are the qualities attained through antidotes and the qualities that abide in their own nature. The first is that the bodies of liberation reveal their own benefit, for the sake of liberating oneself from all bonds. Qualities reveal the bodies of others through the Dharmakāya, because activities arise from qualities. That body, which is the basis for the benefit of oneself and others, possesses qualities such as being inconceivable. The second has five aspects: profound, permanent, blissful, wisdom, and abandonment. The first has three aspects. Generally, one should realize the stainless Buddha. Like this. How is it inconceivable? Who can do it? Those who abide on the ten bhūmis, who possess bodies of wisdom, this indicates individuals other than the Buddha. The reason is that the three wisdoms of hearing and so forth, other than the Buddha, cannot fully realize it as it is, because it is not their object. Then, by whom is it fully realized as it is? It is said that only the wisdom of the omniscient one can become the object. Children cannot realize it at all, because the qualities of the Buddha are not the object of the wisdom of hearing, which realizes meaning based on sound, because it is a very subtle meaning. The wisdom that arises from thought that follows after signs cannot realize it as it is, because it is the ultimate truth. Dharmatā is not the object of all minds, such as worldly meditation, because it is profound. The Buddha is not previously directly seen or experienced by individual ordinary beings, because it is not the direct object of children. For example, like a blind person with regard to form. The way in which noble ones realize the self-character is that even noble Bodhisattvas who abide on the ten bhūmis only slightly realize the self-character, but do not fully realize it, just as a newborn child living in a house can see things slightly in the sunlight, but cannot see vast things. The second is permanence. The Buddha is permanent, because he is free from birth. Because there is no interruption, it is slightly stable, but because there is no birth or death, the Buddha