Chinese
《集经》四身之论疏，阐明续部要义。 《集经》四身之论疏，阐明续部要义。 名为《集经》四身之论疏，阐明续部要义之论著。顶礼薄伽梵语狮子！法身之论述基础是：首先共同宣说时间和集结，如《楞伽经》之主所说：“如是我闻，于一时，如实显现之真如。”这是从那里来的。法身的教法是这样说的：我，秘密主，从法身听闻之方式是：无生义之语，远离言说之边，无为之真如。集结者和导师的意趣无别，远离三时之名言，安住于四时平等性之体性中，这被称为一时。导师有二：导师之体性是：薄伽梵。法身远离造作，真如不成立为生之蕴，因此降伏了蕴之魔。不成立为生之蕴，则不观察到灭，且无有刹那之无常，因此降伏了死主之魔。于彼之自性中，无有对治和不和合，因此降伏了天子之魔。于如是之自性中，烦恼自显现为智慧，因此降伏了烦恼之魔。或者，于自生智慧中，一切细微和粗大的执着分别不住留时，则降伏。如是，亦非如空性之边，于一切处无有止息而自显现，则称为具足。那是超越了不观察和不止息两种边。如来之义是：一切自性远离造作，如何安住，如是证悟之觉性无二地照见，称为趋入或如来。一切是意，或者说，安住于十方，趋入于四时的一切如来之语，即一切色身。彼等无有来去，其意趣于法身之自性中无别且不改变地安住，称为意。阿罗汉之义是，怨敌即业和烦恼，所知之障碍，彼等是不和合之品类，彼等无需断除，于菩提心中自清净，且不自然地安住于不执着
English
A Commentary on the Four Kayas of the Compendium Sutra, Clarifying the Meaning of the Tantra. A Commentary on the Four Kayas of the Compendium Sutra, Clarifying the Meaning of the Tantra. This is the treatise called "A Commentary on the Four Kayas of the Compendium Sutra, Clarifying the Meaning of the Tantra." Homage to the Bhagavan, the Lion of Speech! The basis for the discussion of the Dharmakaya is: First, the common teaching of time and compilation, as stated by the Lord of Lanka: "Thus have I heard, at one time, the suchness that is definitely apparent." This is from there. The teaching of the Dharmakaya is as follows: I, the Lord of Secrets, the way of hearing from the Dharmakaya is: the speech of unborn meaning, free from the limits of expression, the unconditioned suchness. The intention of the compiler and the teacher are inseparable, free from the terms of the three times, and abiding in the nature of the equality of the four times, which is called "at one time." There are two aspects to the teacher: The nature of the teacher is: Bhagavan. The Dharmakaya is free from fabrication, and suchness is not established as the aggregate of birth, therefore the demon of the aggregates is conquered. Since it is not established as the aggregate of birth, cessation is not observed, and there is no momentary impermanence, therefore the demon of the Lord of Death is conquered. In that state, there is no opponent or discord, therefore the demon of the son of the gods is conquered. In such a state, affliction itself appears as wisdom, therefore the demon of affliction is conquered. Or, in the self-born wisdom, when all subtle and gross grasping and conceptualization do not abide, then it is conquered. In that way, it is not like the extreme of emptiness, but it is called complete when it arises spontaneously without cessation in all places. That is beyond the two extremes of non-observation and non-cessation. The meaning of Tathagata is: all natures are free from fabrication, and how they abide, the awareness of realizing that is seen without duality, which is called going or Tathagata. All is mind, or rather, the speech of all the Tathagatas who abide in the ten directions and go in the four times, that is, all form bodies. They have no coming or going, and their intention abides inseparably and unchangingly in the nature of the Dharmakaya, which is called mind. The meaning of Arhat is that the enemy is karma and affliction, the obscuration of knowledge, these are the categories of discord, they do not need to be abandoned, they are self-purified in the Bodhicitta, and they naturally abide in non-grasping.
Chinese
名为“摧毁”。“圆满”的意思是，对于佛和圆满的佛来说。这里是圆满的佛，从法身的自性中，不舍弃执着和分别，并且对所知的究竟通达的智慧自明显现圆满。名为“佛”的意思是，所有的执着和分别自然不驻留，安住于自生智慧普遍存在的自性中，这被称为“增长”。“远离名称”的意思是，即使是安立为佛的名称，也并非指向实有，而是远离了施设的基础和实有。“超越一切言诠”的意思是，由于安住在远离一切法身实体的状态中，因此对于言语的诠释和虚构都不执着，并且不成立为自性存在，这被称为“远离”。“广大虚空周遍一切的自性”的意思是，法性的虚空无边无际地周遍，并且一切都无别于此，因此是广大；周遍一切而不加任何造作；除了它之外，没有其他能成立为能境和所境，因此称为自性。“不显现，不可表示”的意思是，像这样远离一切实体的状态，不是行境，因此是不显现；它也远离了用比喻或语言来表示的能表和所表，这被称为“没有”。“完全圆满的国王”的意思是，从上述的意境中，轮回和涅槃的一切法不混杂地显现，并且完全圆满地了知，不舍弃两边而增长。“处所是周遍一切的处所，空界大乐的自性”的意思是，安住在不变且自明的法性自性中，那是成为一切之因。“远离边际的痛苦自性”，在这种状态中，一切都是无别的，并且自然成就，因此称为“自性”。“一切皆是佛”的意思是，有为法和无为法一切都不混杂，在完全圆满的自性中自然成就。“安置于智慧中”的意思是，自生智慧安住在与一切法无别的自性中，以无能知和所知的状态，无论显现何种不间断的形象，都不混杂，而是自显现，并且自性完全圆满于自生之中，无别。
English
It is called "Destroying." The meaning of "perfectly complete" is, for the Buddha and the perfectly complete Buddha. Here, the perfectly complete Buddha, from the nature of the Dharmakaya, does not abandon clinging and discrimination, and the wisdom that thoroughly understands the ultimate of what is to be known is self-manifestly complete. The meaning of "Buddha" is that all clinging and discrimination naturally do not abide, and it abides in the nature of self-born wisdom that is universally present, which is called "increasing." The meaning of "free from names" is that even the name established as Buddha does not point to reality, but is free from the basis of imputation and reality. The meaning of "transcending all expression" is that because it abides in a state of being free from all Dharmakaya entities, it does not cling to the expression and fabrication of words, and it is not established as self-existent, which is called "free." The meaning of "the nature of great space pervading all" is that the space of Dharmata pervades limitlessly, and everything is inseparable from it, therefore it is great; it pervades everything without any fabrication; apart from it, nothing else can be established as object and subject, therefore it is called nature. The meaning of "not manifest, unrepresentable" is that such a state of being free from all entities is not an object of experience, therefore it is not manifest; it is also free from the expresser and the expressed, which are represented by metaphors or language, which is called "non-existent." The meaning of "the completely perfect king" is that from the above-mentioned state, all the dharmas of samsara and nirvana appear without being mixed, and are completely and perfectly known, and increase without abandoning the two extremes. The meaning of "the place is the place pervading all, the nature of the great bliss of the space realm" is that abiding in the unchanging and self-luminous nature of Dharmata, it becomes the cause of all. "Free from the pain of the edge of extremes," in this state, everything is inseparable and naturally accomplished, therefore it is called "nature." The meaning of "everything is Buddha" is that all conditioned and unconditioned dharmas are not mixed, and naturally accomplished in the completely perfect nature. The meaning of "placed in wisdom" is that self-born wisdom abides in the nature inseparable from all dharmas, in a state without knower and known, no matter what kind of uninterrupted image appears, it is not mixed, but self-manifests, and the nature is completely perfect in self-bornness, inseparable.
Chinese
现在显现为自明的陈述。名为“阿赖耶识法宫殿”。意为，法界是轮回与涅槃一切法的自显现处，并且安住于此，因此是宫殿。名为“原始广袤奇妙”。意为，一切自生大智慧皆自明地显现，没有边际，如此之义胜于其他，是奇妙之义，一切不间断显现是名声。如“遍及十方”等等。法界遍及十方，无有此处遍及、此处不遍及的情况。遍及一切处，广大且不可衡量。法性远离造作，其本身不变且显现为开悟之自性。其本身远离言说对象。如此状态中，自生智慧如自明之日精般不可思议，无有偏颇地显现。如此之义，不离弃边际，也远离执着于中心。因此，从一切到一切皆安住于大平等中，远离方所。如此之义，无有偏袒地广大遍布，远离分别，如此自显现安住之处即称为净土。佛陀的特征是：不住于任何处，乃大安住。意为，不住于显空之任何事物，自生智慧本身安住于不变之体性中，任何因缘皆不动摇，无有能住与所住，因此是伟大。不执着于任何事物，乃执着之自性。意为，不与任何法相合，本体不成立于任何处，因此无有能执与所执。其本身与一切无别，一切皆未变成其体性，是不可分割的。什么也不做，一切作为皆任运成就。意为，没有刻意造作之事。如此，为利益众生而无间断地行事，一切作为无有境与有境，任运自成地自显现。不生不灭，完全解脱，完全清净。意为，自生智慧非由因而生，非由缘而造作。因此，安住于不生之中，无有止灭。远离一切束缚，显现为原始大解脱，并且在其状态中，远离未曾断除的过患垢染之聚，是完全清净。事物真实不虚
English
Now, the self-evident appearances are stated. It is called "The Palace of the Ground of All, Dharma." It means that the Dharmadhatu is where all phenomena of samsara and nirvana self-manifest, and because it abides there, it is a palace. It is called "Primordial, Vast, and Marvelous." It means that all great self-born wisdoms arise as self-clear in all ways, without end. Such a meaning is superior to others, which is the meaning of marvelous. The uninterrupted appearance of all is fame. Such as "Throughout the ten directions," and so on. The Dharmadhatu pervades all ten directions, without any place that is pervaded and any place that is not pervaded. It is all-pervasive, vast, and immeasurable. The nature of reality, free from fabrication, is unchanging and appears as the nature of enlightenment. It is free from any object of expression. In such a state, self-born wisdom, like the essence of the self-clear sun, is inconceivable and arises without partiality. Such a meaning does not abandon the extreme, and is also free from clinging to the center. Therefore, from all to all, it abides in great equality, free from any direction or part. Such a meaning is vast and pervasive without bias, and is free from differentiation. Such a self-manifest abiding place is called a pure land. The characteristics of the teacher are: Not abiding anywhere, yet the great abiding. It means that the self-born wisdom, not abiding in any phenomenon of appearance and emptiness, abides in the unchanging essence. It is unshakable by any condition, and there is no abider or abode, therefore it is great. Not attached to anything, yet the nature of attachment. It means that it is not one with any dharma, and its essence is not established in any place, therefore there is no attacher or attached. It is inseparable from all, and all have not become its essence, it is indivisible. Doing nothing, yet all actions are spontaneously accomplished. It means that there is nothing to be done intentionally. Thus, it continuously acts for the benefit of beings, and all actions are without object or subject, self-manifesting spontaneously. Not born, not ceasing, completely liberated, completely pure. It means that self-born wisdom does not arise from cause, nor is it created by conditions. Therefore, it abides in the unborn, without cessation. Free from all bonds, it appears as primordial great liberation, and in its state, it is completely pure, free from the accumulation of defilements of faults that have not been abandoned. Things are truly real.
Chinese
不在范围中成立，它本身不变，没有遮蔽，存在于自明的自性中。未造作，未形成，本初如是。 所谓法身，不是由他人造作，不是由作者所造。本初如何存在的意义是不造作的，如是自显现。 轮回不舍，本初广大周遍，所谓不净业所转移，从一处到另一处轮回的界，也是自生智慧本身，如是自显现，所以没有可舍弃的，对一切没有偏袒，广大周遍而住。 三毒不舍，大医王。 所谓因和果，是痛苦的特征，就是三毒。但那也是菩提心本身，所以没有可舍弃的。三毒显现的瞬间，自显现为大法身，因为没有自身相续的痛苦，所以称为大医王。 什么也不执着，一切执着生起。 所谓本体什么也不成立，在境和有境中执着的念头自然不成立。那样的话，在一切所执着的法中自显现，显现的瞬间，不是从它之外而来，而是它本身自显现。 词句的路断绝，一切言说生起。 所谓本体什么也不是，所以脱离了所说之境。不能用言说的词句来表示，因为难以触及意义，所以路断绝了。即使那样，什么也不是的本身显现为一切，所以言说不停止地显现，一切显现也是它本身自显现和生起。 与什么也不混杂，在一个中完全圆满。 所谓不舍弃一切边，脱离的意义是没有去往任何一方，所以不混杂。即使那样，一切在自性大本体中任运成就，是无与伦比的，所以是唯一。在脱离执着的大状态中圆满。 从一切到一切，自性善良。 所谓从一切时间到一切状态，不好的特征在基础上不成立，所以找不到。因此，只是名言上称为善良。 不灭的顶峰。 所谓脱离生灭的意义，它本身是所有所知中的顶峰，所以是顶。因为特别殊胜，所以称为大。眷属是，智慧无法用言语衡量，也无法衡量。所谓眷属圆满，是自生智慧本身自显现为四种智慧。每一个也