English
Therefore, it is free from the term 'unrealized.' The term 'time' refers to the teacher who is spontaneously accomplished in the state of Samantabhadra, where samsara and nirvana are inseparable. At all times, without moving from the Dharmakaya, he spontaneously accomplishes the activities of taming sentient beings. It is the realm of equality of the four times. Therefore, in the context of common discussions, it is free from the faults of scarce and uncertain time. Explaining in terms of cause and effect: 'This' refers to all phenomena that appear as objects of the senses, and the nature of the terms that represent them, and the nature of the Dharmadhatu that is free from elaboration, is called the cause, because it appears as the nature of qualified phenomena, it is called the cause. Or, the nature of the fruit is inexhaustible, such as the wheel of ornaments and all qualities, which appear from the realization of the Dharmadhatu, so it is called the cause. The Dharma of the path, the Bodhipaksa and Paramitas, if they are embraced by the Dharmadhatu, then they are spontaneously accomplished in the nature of the fruit, so it is the cause. To this, as a repeated word, the cause of samsara, all dark dharmas, if they possess the wisdom of awareness of the Dharmadhatu, then the two accumulations also possess the nature of the fruit, so it is also the cause. When speaking, combine the four with the four wisdoms like a mirror, because the four wisdoms are the nature of the fruit, so combine them with the nature of the fruit. Explaining by combining the five Kayas, Speech, Mind, Qualities, and Activities with the five families and five wisdoms: Combine this with the wisdom of emptiness, at the moment of realizing that the Dharmadhatu is empty and selfless by these dharmas that can be transformed by the sense objects, which can be represented by words and letters, wisdom is the wisdom of emptiness that is free from the two extremes. If combined with awareness, then the Dharmadhatu and wisdom are inseparable, and when realizing the nature that is free from all extremes, it is combined with the Tathagata family. If the five Kayas, Speech, Mind, Qualities, and Activities are combined, it is like the body relying on all limbs. This wisdom of emptiness, because it does not tend to any side, is the nature of all, therefore it is combined with the Vairochana Buddha of the body family. Speech is the wisdom like a mirror, that is, the meaning that is inseparable from the two graspers, appears unhindered in awareness.
Chinese
即使止息也远离二边的分别，明朗而无分别，与如镜般的智慧相应。与部族相应则是金刚部，向外能摧毁二边的一切事物，向内无论如何也不会毁坏，所以是金刚部。与身语意五者相应，由于无二的法身融入语意中，所以与意的自性不紊乱相应。说是各别自证智，此智慧是法的自性，空性且无我，并且自己的体性世俗不灭地了知，了知二者无别，所以与各别自证智相应。以二边的了知，不被二边的过失所染污，所以与莲花部相应。与五部相应则是语，因为两种了知的意义也广大地向他人宣说，所以与语无量光相应。是平等的智慧，从梵语Paramartha（梵文天城体：परमार्थ，梵文罗马拟音：paramārtha，汉语字面意思：胜义）的词语引申而来，是胜义谛，如果如实了知法界胜义谛，则自他的执着自然清净，因此与平等性智相应。与部族相应则是宝生部，如宝生部的宝物，虽无分别却能自然满足众生的希望。平等性智虽没有分别念，却能自然显现利益众生之事，所以是宝生部。在身语意五者中，与功德相应，因为平等性远离一切偏颇的执着，自然显现利益众生的需要，所以与宝生佛相应。在时间上，与成所作智相应。成所作智是各种事业，所有成就自他利益的需求都达到究竟，或者称为时间。因此是成所作智。与部族相应也是因为成就自他之利，所以就是这样。与五身相应则是事业部，不空成就佛。这是不共的开端。总的来说，示现佛陀的自性，法身是：如来、应供、正遍知、佛、薄伽梵、大享受等等。六位胜者的无量功德也汇聚为七种，与自性等直到以上的内容相应。其中，所谓如来，是说基础法界心性之
English
Even if ceased, it is free from the conceptualizations of the two extremes, clear and without conceptualization, corresponding to the mirror-like wisdom. Corresponding to the family, it is the Vajra family. Outwardly, it destroys all things of the two extremes, and inwardly, it cannot be destroyed in any way, so it is the Vajra family. Corresponding to the five aspects of body, speech, and mind, because the non-dual Dharmakaya is integrated into speech and mind, it corresponds to the unperturbed nature of mind. It is said to be the discriminating awareness wisdom, this wisdom is the nature of Dharma, emptiness and selflessness, and its own characteristic, the conventional truth, is known without cessation, knowing that the two are inseparable, so it corresponds to the discriminating awareness wisdom. With the knowledge of the two extremes, it is not stained by the faults of the two extremes, so it corresponds to the Lotus family. Corresponding to the five families, it is speech, because the meaning of the two kinds of knowledge is also widely proclaimed to others, so it corresponds to the speech of Amitabha. It is the wisdom of equality, derived from the word Paramartha (梵文天城体：परमार्थ，梵文罗马拟音：paramārtha，汉语字面意思：Ultimate meaning) in Sanskrit, which is the ultimate truth. If one truly understands the ultimate truth of the Dharmadhatu, then the clinging to self and others is naturally purified, therefore it corresponds to the wisdom of equality. Corresponding to the family, it is the Ratna family, like the jewel of the Ratna family, although there is no conceptualization, it naturally fulfills the hopes of beings. Although the wisdom of equality has no conceptual thoughts, it naturally manifests the benefit of beings, so it is the Ratna family. Among the five aspects of body, speech, and mind, it corresponds to the qualities, because equality is free from all biased clinging, and the needs of beings naturally manifest, so it corresponds to Ratnasambhava. In terms of time, it corresponds to the wisdom of accomplishing activities. The wisdom of accomplishing activities is various activities, all the needs of achieving self and other benefits are brought to completion, or it is called time. Therefore, it is the wisdom of accomplishing activities. Corresponding to the family is also because it accomplishes the benefit of self and others, so it is just that. Corresponding to the five bodies is the Karma family, Amoghasiddhi. This is the uncommon beginning. In general, showing the nature of the Buddha, the Dharmakaya is: Tathagata, Arhat, Samyaksambuddha, Buddha, Bhagavan, great enjoyment, and so on. The immeasurable merits of the six victors are also gathered into seven, corresponding to the nature and so on up to the above content. Among them, the so-called Tathagata, is to say the basis of the Dharmadhatu, the nature of mind.
Chinese
因此，法身被称为“如”。“逝”是指证悟、获得或理解那个意义。成为法身，就像水融入水中一样，无有分别，这被称为“如来”。然而，因为这是一个总的广大续部，所以有三种：与过去的胜者行为一致而逝，以慈悲与众生道路一致而逝，以及自己的自性于如是性中逝去。此外，在相宗的论典中，与过去的胜者行为一致而逝是指：过去的胜者们以因——发心，以及缘——四种无量，修持道，积累资粮。通过六度与十度的门径，圆满二资粮的终点，经历十地，显现普光地，这就是逝。因此，住在各方以及后来出现的人们，也同样修持那样的道，并与果结合，所以称为与过去的胜者行为一致。在瑜伽方面，与过去的胜者行为一致是指：菩萨一切义成在菩提树下苦行，安住于意玛拉耶的等持中。虽然他已经完成了所有应该做的事情并达到了终点，但却示现了未能获得任运成就之果的样子。十方诸佛聚集在虚空中化为报身，宣说了五种现证菩提的口诀。菩萨次第修持，从而成佛，这是瑜伽的宗义。在玛哈瑜伽的场合，以慈悲与众生道路一致而逝是指：众生们的因是自心，有乐于接近的寻香，以及具有习气。如果与缘——父母二者的种子相遇，就像众生各自的身体不由自主地形成一样。同样，诸佛的意是智慧的咒语之士夫字，缘是父母，方便与智慧无别的菩提心化为字之种子，安置在各个本尊的处所并进行观修。习惯达到终点后与果结合，后来的行者们也同样修持从而成佛，这是玛哈宗义的一个方面。在阿底的阶段，自
English
Therefore, the Dharmakaya is called "Thus." "Gone" means realizing, attaining, or understanding that meaning. Having become the Dharmakaya, like water merging into water, without any distinction, this is called "Tathagata." However, because this is a general and vast tantra, there are three: gone in accordance with the conduct of the previous victors, gone in accordance with the path of sentient beings through compassion, and gone into suchness, the very nature of oneself. Furthermore, in the treatises of the characteristic school, gone in accordance with the conduct of the previous victors means: the previous victors, with the cause being bodhicitta and the conditions being the four immeasurables, cultivated the path and accumulated merit. Through the gateways of the six and ten perfections, at the culmination of perfecting the two accumulations, having traversed the ten bhumis, manifesting the bhumi of all-illuminating light, this is gone. Therefore, those who dwell in the directions and those who will come later will also cultivate the path in that way and connect with the result, and so it is called being in accordance with the conduct of the previous victors. In terms of yoga, being in accordance with the conduct of the previous victors means: the Bodhisattva Sarvarthasiddhi practiced austerities under the Bodhi tree, abiding in the samadhi of Yid Male. Although he had completed all that needed to be done and reached the end, he showed the manner of not having attained the fruit of spontaneous accomplishment. The Buddhas of the ten directions gathered in the sky, transforming into the Sambhogakaya, and taught the instructions on the five aspects of manifest enlightenment. The Bodhisattva practiced them in sequence and thereby attained Buddhahood; this is the tenet of yoga. In the context of Mahayoga, gone in accordance with the path of sentient beings through compassion means: the cause of sentient beings is their own mind, the gandharva who is close at hand, and the presence of habitual tendencies. If they meet with the conditions, the two seeds of the father and mother, just as the bodies of individual sentient beings are formed involuntarily. Likewise, the mind of the Buddhas is the syllable of the mantra-person of wisdom, and the conditions are the father and mother, the bodhicitta inseparable from skillful means and wisdom, emanating as the seed of syllables, placed in the abodes of the individual deities, and meditated upon. When familiarity reaches its culmination, it connects with the result, and later practitioners also practice in that way and thereby attain Buddhahood; this is one aspect of the Mahayoga doctrine. In the state of Ati, the
Chinese
如实了知自性，根本是心与心现所摄的一切法，不生不灭无有生，是法界。通达内外一切法即是此的道理，是依靠经论和口诀的智慧。此时，一切显现之法，自显不灭，自然成就为身与智慧。证悟显空无别，安住于平等性中，达到纯熟圆满，即是显现轮涅一切之自性，故名以自性而逝。又，名相与瑜伽称为以愿力而逝。嘛哈瑜伽是以大悲力而逝。阿底是以如是性而逝。又从积聚资粮的角度来说，瑜伽以下是以福德资粮之力和愿力而逝。嘛哈和阿努是以大悲力而逝。阿底是以自性而逝。总的来说，佛与圆满正等觉佛二者中，导师普贤王如来是圆满正等觉佛。略而言之，如是者，法身不增不减不作，如是性即是如是。自性任运成就一切，即是如是。逝者，是证悟此理，如水入水般融入此中之自性。然而，犹如虚空不思虚空一般，远离能思所思，远离一切分别念之薄伽梵。圆满正等觉，不错谬地，一切法之如是性，远离一切边，不成立任何体性，然功德自成，心之自显法性，任运成就为菩提心。显空之念自然不显现，心性安住于自性之中，无有可断之心性自体于法境中成立，故名圆满正等觉。甚至连此名言亦不住留，心性自显不灭之妙力，身像种姓庄严之轮二十五尊等，佛之所有他显功德无余