Chinese
我，自然成就利益他者即是事业。法性身是，《现观庄严论》中说：佛陀的法性身，是无漏之法，凡是获得一切种类完全清净的，那些自性具有特征。这是它的意思。法身是，其中说：菩提分法无量与，解脱以及次第是，等至九之自性与，灭尽十之自性与，胜伏之生处是，极为分类为八种，无烦恼与愿智与，异生各自正知，一切相清净四种与，十自在与十力与，无畏即是四清净与，无守护为三种与，正念住为三种与，无忘失之法性与，习气完全摧毁与，生起大悲心与，唯独佛陀的不共法，十八宣说为何者与，一切相智自性与，名为法身。这是它的意思。其中菩提分法三十七种是：四念住，四正断，四神足，五根，五力，七菩提分，八圣道分。四无量是：慈，悲，喜，舍无量。八解脱是：有色观有色解脱，无色观有色解脱，胜解脱，虚空和，识和，无所有和，非想非非想处等之解脱四种，以及灭尽定解脱。
English
I, spontaneously accomplishing benefit for others is activity. The Dharmakaya is, as stated in the Ornament for Clear Realization: The Dharmakaya of the Buddha is, whatever faultless dharmas, are attained, completely pure in all aspects, those are characterized by their own nature. This is the meaning. The Dharmakaya is, as stated therein: Bodhi-affirming immeasurables and, liberations and the successive ones, the nature of the nine meditative absorptions and, the nature of the ten exhaustions and, the spheres of mastery that overcome, are greatly divided into eight kinds, freedom from afflictions and wish-knowing and, individual correct knowledge of the distinct beings, the four purities of all aspects and, the ten powers and the ten strengths and, the four freedoms from fear and, the three without protection and, the three mindfulnesses and, the nature of the dharma of non-forgetfulness and, the complete destruction of habitual tendencies and, the arising of great compassion for beings and, the eighteen unshared dharmas of the Buddha alone, whatever is explained, and, the very nature of all-knowingness, is called the Dharmakaya. This is the meaning. Among them, the thirty-seven factors of enlightenment are: the four mindfulnesses, the four correct abandonments, the four legs of miraculous power, the five faculties, the five powers, the seven branches of enlightenment, the eightfold noble path. The four immeasurables are: loving-kindness, compassion, joy, equanimity immeasurable. The eight liberations are: the liberation of one with form contemplating form, the liberation of one without form contemplating form, the beautiful liberation, and space, consciousness, nothingness, and the liberations of the realms of neither perception nor non-perception, these four, and the liberation of cessation. The nine meditative absorptions are: the four concentrations, the four formless ones, and absorption in cessation. The ten exhaustions are: earth, water, fire, wind, blue, yellow, red, white, space, and consciousness. The eight spheres of mastery that overcome are: those with inner form contemplate the small external forms in a small way and overcome them, and those with inner form contemplate the large external forms and overcome them, and so on.
Chinese
由于并非有色之物，观小大之色而能胜伏，此二者为四。唯于内作无色之想，谓能胜伏见青、黄、赤、白等四者，是为八。断除他相续之烦恼，即是无作；所有作为皆自然成就，即是知所愿处。六神通者：神足通、天耳通、知他心通、宿住随念通、从显现所生之天眼通、以及漏尽之神通。于义、词、法、力各别如实了知，是为四无碍解。四清净者：所依清净、所缘清净、意清净、智慧完全清净。十自在者：于寿命自在、于心自在、于资具自在、于业自在、于生自在、于胜解自在、于愿自在、于神变自在、于智慧自在、于法自在。十力者：处非处智力、业异熟智力、种种胜解智力、种种界智力、根胜劣智力、遍趣行智力、静虑解脱等持等至杂染清净智力、宿住随念智力、死生智力、漏尽智力。四无畏者：于已证得菩提而作诚实语时无畏，于说贪等为障碍时无畏，于显示能决定趣向一切智智等道时无畏，以及于自证得漏尽而作诚实语时无畏，因无有能反驳者故。身、语、意之行持清净，无有欲隐藏颠倒之心，此三者是为三不护。三近念住者：于说法时，有欲听闻者与不欲听闻者，对此二者不起贪着与嗔恚，以及于此二者皆舍离而安住于具足平等之正念。于有情之利益无有忘失，断除一切垢染习气，以及欲利益一切有情之大悲心，以及十八不共佛法：
English
Because they are not things with form, they can subdue by observing small and large forms, these two make four. Only by thinking of no form internally, it is said that they can subdue and see the four colors of blue, yellow, red, and white, these four make eight. Eliminating the afflictions of others' minds is non-action; all actions are spontaneously accomplished, which is knowing the place of aspiration. The six superknowledges are: magical power, divine ear, knowing others' minds, remembering past lives, divine eye arising from manifestation, and the superknowledge of the exhaustion of outflows. Knowing the meaning, words, dharma, and power separately and correctly are the fourfold perfect knowledges. The four purities are: the basis is pure, the object is pure, the mind is pure, and the wisdom is completely pure. The ten powers are: power over life, power over mind, power over resources, power over actions, power over birth, power over aspirations, power over prayers, power over magical powers, power over wisdom, and power over dharma. The ten strengths are: the strength of knowing what is possible and impossible, the strength of knowing the maturation of actions, the strength of knowing various aspirations, the strength of knowing various realms of the world, the strength of knowing which faculties are superior and inferior, the strength of knowing the path that leads everywhere, the strength of knowing defilement and purification, the strength of remembering past lives, the strength of knowing death and rebirth, and the strength of knowing the exhaustion of outflows. The four fearlessnesses are: fearlessness in asserting that one has attained enlightenment, fearlessness in stating that desire and so on are obstacles, fearlessness in showing the path that leads to omniscience, and fearlessness in asserting that one has exhausted the outflows, because there is no one to refute them. The three non-guarding are: because the actions of body, speech, and mind are pure, there is no thought of hiding what is wrong. The three close placements of mindfulness are: when teaching the Dharma, being mindful of those who want to listen and those who do not want to listen, without attachment or anger towards either, and remaining in equanimity, having abandoned both. Not forgetting the benefit of sentient beings, destroying all traces of defilement, and the great compassion of wanting to benefit all beings, and the eighteen unshared qualities of a Buddha:
Chinese
懈怠，喧嚣，失念，不专注，有差别之想，不细察之舍，此六种过失之相皆无有；欲，精进，忆念，禅定，智慧，解脱退失之相皆无有；身，语，意之事业，智慧先导且随智慧之后，此三种；于过去，未来，现在所生诸法无执无碍之智慧观照，此三种，总共十八种。一切种智，道智，一切智，此二十一种类别是为法身。报身者，《现观庄严论》云：三十二相，八十随好之自性，为令大乘得受用，是故许为佛之报身。广说于下文。化身者，即彼论云：以其尽轮回，为利有情作诸事，同时行持之身者，是佛之化身恒不断。如是及《经庄严论》云：工巧及生与大菩提，殊胜菩提之化身，乃为解脱之大方便。如是。事业者，亦即彼论云：如是轮回尽此际，事业恒常不间断。如是。密咒中云：其上十二莲花者，于有情不现，唯是遍知者之大受用身，无一亦无数，恒常任运成就。如是及，有说其上十三金刚持之地位，安乐遍布虚空边际，皆为远离戏论之法身所遍布。及有余经论云：十四大乐，十五禅定，十六智慧上师之位等，虽说无量，然皆是普放光明，体性一而从不同角度区分也。三身五智之体性似可分别。所示五道者，另有，资粮加行见修无学五道和，二次第等甚深
English
Laziness, clamor, loss of mindfulness, non-concentration, the thought of difference, and impartiality without thorough examination, these six aspects of faults are absent; desire, diligence, mindfulness, concentration, wisdom, and the aspect of non-regression from liberation are all absent; the activities of body, speech, and mind, preceded by wisdom and followed by wisdom, these three; the wisdom that perceives without attachment or obstruction to what has passed, what is to come, and what is happening now, these three, totaling eighteen. Omniscience, knowledge of the path, and knowledge of all things, these twenty-one categories are the Dharmakaya. The Sambhogakaya, as stated in the Ornament of Clear Realization: "The thirty-two marks and eighty minor marks, for the sake of enjoying the Great Vehicle, are considered the Sambhogakaya of the Buddha." It will be explained in detail below. The Nirmanakaya, as stated in the same text: "That which, as long as samsara exists, performs various benefits for beings, this body that acts simultaneously is the Nirmanakaya of the Buddha, which never ceases." Similarly, the Ornament of the Sutras states: "Crafts, birth, and great enlightenment, the Nirmanakaya of supreme enlightenment, are the great means of liberation." Thus it is. The activity, as stated in the same text: "Thus, as long as samsara exists, the activity is considered constant and uninterrupted." Thus it is. In the Secret Mantra, it is said: "Above that, the twelve-petaled lotus, invisible to sentient beings, is solely the great enjoyment body of the all-knowing one, neither one nor many, constantly spontaneously accomplished." Thus it is, and some say that above that, the thirteenth Vajradhara's position, bliss pervading the limits of space, is pervaded by the Dharmakaya, which is free from all elaboration. And other scriptures say: the fourteenth great bliss, the fifteenth concentration, the sixteenth the position of the wisdom guru, etc., although countless are spoken of, all are radiating light universally, one essence but differentiated by different aspects. The characteristics of the three bodies and five wisdoms appear to be distinguishable. The five paths shown are: Furthermore, the five paths of accumulation, application, seeing, meditation, and no more learning, and the profound two stages, etc.
Chinese
是信心的境界。神圣的佛法如无垢的太阳般光芒四射。对于初学者来说，进入的门是资粮道和加行道，与确定解脱的部分相符的是信行地，即凡夫的两种道。见道和修道是圣者有学道，通过努力断除见道和修道所应断除的，并努力修证。无学道是究竟的，是无与伦比的伞，是唯一的主尊之地。在这些地上，陀罗尼和三摩地等深奥的心和成为智慧之境的法，在此处是法宝。在其他地方，无学道是法，友伴是僧伽，导师是佛陀。这些是从不同的角度说的，而这里是包含了所有不同和无别的究竟和非究竟的宝。详细解释僧伽宝是友伴的所依。僧伽是声闻缘觉的四双八士，以及安住于菩萨地的外众空行母，和密咒的随学者被认为是内众。也就是声闻缘觉的入流等四果，以及安住于菩萨十地的僧伽是外众。空行母，以及通过威力行走的，通过咒语出生的，通过业出生的，金刚，珍宝，莲花，业，以及如来种姓所摄的超世间众，大手印，寿命自在，和安住于任运成就地的持明上师们被认为是内众。其中，此处如果区分持明的种类有四种，即异熟持明，寿命自在持明，大手印持明，和任运成就持明。第一种是，在资粮道和加行道中修习生圆次第，身体仍然是凡夫身，但心已经成就为天神的身体。如幻化网续中说：‘如眼界和处所，获得手印而未触及，形圆满力大者，即是彼。’眼界是身体，处所是心获得手印。就像陶器和擦擦一样。如果此人在未获得殊胜法之前去世，则在中阴获得大手印，因为身体已经舍弃，心已经成熟为天神的身体。
English
It is the realm of faith. The sacred Dharma is radiant like a spotless sun. For beginners, the gateway to enter is the path of accumulation and the path of joining, and what corresponds to the part that definitely distinguishes liberation is the ground of practice with faith, which is the two paths of ordinary beings. The path of seeing and the path of meditation are the path of the noble learners, abandoning what should be abandoned by the path of seeing and the path of meditation, and striving to cultivate. The path of no more learning is the ultimate, the incomparable umbrella, the place of the sole Lord. In these grounds, the profound mind of Dharani and Samadhi, and the Dharmas that have become the realm of wisdom, are the Dharma Jewel in this context. Elsewhere, the path of no more learning is the Dharma, the companion is the Sangha, and the teacher is the Buddha. These are spoken from different perspectives, but here it encompasses all different and non-different ultimate and non-ultimate Jewels. Explaining the Sangha Jewel in detail is the basis of companionship. The Sangha is the four pairs of eight individuals of Shravakas and Pratyekabuddhas, as well as the outer Dakinis who reside on the Bodhisattva grounds, and the followers of secret mantras are considered the inner assembly. That is, the four fruits of Stream-enterer, etc., of Shravakas and Pratyekabuddhas, and the Sangha residing on the ten Bodhisattva grounds are the outer assembly. Dakinis, as well as those who travel by power, those born from mantras, those born from karma, Vajra, Ratna, Padma, Karma, and the transcendent assembly gathered by the Tathagata lineage, Mahamudra, life control, and the Vidyadharas who reside on the ground of spontaneous accomplishment are considered the inner assembly. Among them, if we distinguish the types of Vidyadharas here, there are four types: the fully ripened Vidyadhara, the life-controlled Vidyadhara, the Mahamudra Vidyadhara, and the spontaneously accomplished Vidyadhara. The first is that by practicing the generation and completion stages on the path of accumulation and the path of joining, the body is still an ordinary body, but the mind has already become the body of a deity. As it says in the Extensive Illusion Net: 'Like the eye faculty and the place, having obtained the Mudra but not touched, the one with perfect form and great strength, that is it.' The eye faculty is the body, and the place is the mind that has obtained the Mudra. It's like pottery and Tsatsas. If this person passes away without obtaining the supreme Dharma, then Mahamudra is obtained in the Bardo, because the body has already been abandoned and the mind has matured into the body of a deity.