English
And, having attained the ocean of Dharma that knows all, the qualities of abandonment and realization are perfected. If we measure the qualities of powers, etc., that have reached the other shore, it is called the body of manifest enlightenment, which is the ultimate blueprint of unmixed qualities. When the luminosity of mind itself is ultimate, in the aspect of twofold purity, the qualities of realization are the ten powers, the four fearlessnesses, the eighteen unshared dharmas, great compassion, the thirty-seven factors of enlightenment, etc. From the aspect of having the power of wisdom and compassion mentioned earlier, it is called the body of perfect and manifest enlightenment, which is the blueprint of all unmixed qualities. As stated in the Yetra: 'Because it is free from impurities, it is purified; the increase of qualities is enlightenment itself. Because the two are inseparably mixed, because of union, it is called the body of manifest enlightenment.' So it is said. As stated in the Seventy Verses on Refuge: 'Because he awoke from the sleep of ignorance, and also because his wisdom expanded towards the knowable, the Buddha expanded like the petals of a lotus.' And as stated in the Uttaratantra: 'Buddhahood itself is indivisible, completely separated by pure Dharma, like the sun and space, it is the characteristic of both wisdom and abandonment. Luminosity is non-artificial, indivisible, entering the Ganges river, the Buddha who has transcended dust, is endowed with all dharmas. By nature, it is unestablished, and by pervasiveness and suddenness, the obscurations of afflictions and knowable things are said to be like clouds. The cause of being free from the two obscurations is the two wisdoms, namely non-conceptual and its subsequent attainment, that is considered wisdom.' Thus it is. Among the four kayas, the explanation of the nature is: The third kaya, the peaceful Dharmakaya, in the state beyond the limits of reality, the extremely subtle wisdom body and the essence of wisdom, existing as if the moon had set in the sky, is such that wisdom does not enter the object of knowledge, and although grasping is not visible to the knowing wisdom, like the moon setting in the inner clear sky, the subtle and supreme wisdom that merges without confusion, is the way of the essence of the blueprint of the all-knowing, from which the form kaya, the various wisdoms, spread and transform, because it illuminates others and is a treasure of qualities, therefore, the extremely subtle wisdom, the peaceful thing, is called the peaceful Dharmakaya, the realm is mind itself.
Chinese
当智慧融入虚空，如满月般时，一切戏论寂灭，一切智性不灭，称为消融而不昏昧。内在明澈的智慧是等持之分，外在明澈的智慧是扩展的精华。虽然没有能取和所取二者的执着，但无分别的殊胜智慧被称为寂静法身。如《幻化网根本续》所说：“极微细智慧内明澈，无相显现即法身。”又如《宝性论》所说：“无垢无分别，是瑜伽士之境。法界自性清净故，光明。”因此，仅仅空性不被认为是法身，因为它不是觉性智慧。如果像认为法性是法身一样，那么金刚身已经讲过了。不入于境，超越四边，即是三身。这些不入于外境，不是断灭，因为极其微细。超越常断等四边的边际。不可说、不可思、不可言，处于般若波罗蜜多的状态。以空性自性，所缘完全寂灭，不是胜者之外其他众生的行境。不可思议。这三身安住于法界内明中，是外在显现的所依。不是常，因为不是所缘和所思之境。不是断灭，因为是各自的觉性智慧。不是二者，也不是非二者，因为常断不成立，所以其边际也被遮止。因为是显现的基础，所以是安住于菩萨地者和众生之众，于眼所见之色身，于耳所闻之法音，于鼻所嗅之圣者戒律之香，于舌所尝之法味，于身所触之禅定安乐之触，以及以分别的智慧衡量法，这些生起之因也是内在明澈的智慧，如月亮隐没于虚空般安住，由此而生，所以不是佛陀之外其他众生的行境。如《宝性论》所说：“无漏、周遍、无畏是其法性，坚固、寂静、常恒、不变是其处所。如来如虚空般清净，六
English
When wisdom merges into the expanse of space, like a full moon, all elaborations are pacified, and the all-knowing aspect is unceasing, it is called dissolving without obscuration. The inner clarity of wisdom is the aspect of equipoise, and the outer clarity of wisdom is the essence of expansion. Although there is no grasping of the object and the subject, the distinctive non-conceptual wisdom is called the peaceful Dharmakaya. As the Guhyagarbha Tantra says, "The subtlest wisdom is clear within, the formless basis is the Dharmakaya." And as the Uttaratantra says, "Immaculate and non-conceptual, it is the realm of yogis. The essence of the Dharmadhatu is pure, therefore it is radiant." Therefore, mere emptiness is not considered the Dharmakaya, because it is not the wisdom of awareness. If one considers the nature of phenomena to be the Dharmakaya, then the Vajra body has already been explained. Not entering into objects and transcending the four extremes is the Trikaya. These do not enter into external objects, and are not annihilation, because they are extremely subtle. They transcend the limits of the four extremes of permanence and annihilation. Unspeakable, unthinkable, inexpressible, in the state of Prajnaparamita. With the nature of emptiness, the object of focus is completely pacified, it is not the realm of activity of anyone other than the Victorious Ones. It is inconceivable. These three bodies, abiding in the inner clarity of the expanse, are the basis for outer manifestation. It is not permanent, because it is not an object of focus or thought. It is not annihilation, because it is the individual wisdom of awareness. It is not both, nor is it neither, because permanence and annihilation are not established, so their limits are also negated. Because it is the basis of manifestation, it is the cause of the arising of those who abide on the Bodhisattva grounds and the assembly of sentient beings, the Rupakaya visible to the eye, the Dharma sound heard by the ear, the fragrance of the morality of the noble ones smelled by the nose, the taste of the Dharma tasted by the tongue, the touch of the bliss of Samadhi felt by the body, and the Dharma measured by the discriminating wisdom, also arises from the inner clarity of wisdom, abiding like the sky when the moon sets in the expanse, so it is not the realm of activity of anyone other than the Buddhas. As the Uttaratantra says, "Uncontaminated, pervasive, fearless is its nature, stable, peaceful, constant, immutable is its place. The Tathagata, like the sky, is pure, the six
Chinese
体验何义之因，无生色义观与善语，清净谛听与善逝之戒律，清净之香嗅与圣大妙法味，体验禅定触乐之觉受，以自性而深奥之理，若细致思维成为证悟之因，真实义乐作者如来，如虚空般远离诸因。如是说。自他义之所依彼上，具足不可思议等功德，一切智智之境，以非是佛陀三智之境故，有智慧之身者们，当证悟为不可思议。以细微故非是听闻之境，以是真实义故非是思虑之境。如是说。于法界中寂灭而住之理者，于如是智慧之分上圆满自在之导师名为普贤王如来，彼者，法界宫殿甚为无生处，三世诸佛皆恒常安住然，一者不见一者以是法性故，自性深寂而住如是宣说。彼者自性中诸佛意界一，如瓶空先后之虚空一也。如是内明之时于法性之刹土导师普贤王如来于法界离戏论之无量宫殿中三世或四世之诸佛全部与意无有先后而一住，如瓶之前后虚空混合般本来自性无别之自性于彼时成一味后于法性无所缘而住故，诸佛亦一者不见一者之法性彼者以是超越能见所见之境恒常任运成就而住之故也。《秘密藏》中云：离一与多之，无边与中如是性，佛陀亦不能见，自生智慧无处显。如是说。开显法身智慧之聚之理者，此乃法性空性智慧与，智慧之聚及圆满次第之究竟也。其亦是智慧之聚究竟者，以智慧圆满次第修习空性之故，于遣除心性之障碍之时内明法身无边无际之界圆满。
English
The cause of experiencing what meaning is, the meaning of unborn form is to see and good words, pure listening and the discipline of the Sugata, the pure fragrance to smell and the taste of the great noble Dharma, experiencing the bliss of touch in meditation, the way of being profound by its very nature, if one thinks carefully, it becomes the cause of realization, the Tathagata who makes true happiness, like the sky, is free from all reasons. Thus it is said. On that basis of self and other benefits, it possesses qualities such as being inconceivable. The realm of omniscient wisdom, because it is not the realm of the three wisdoms of the Buddha, those with wisdom bodies should realize it as inconceivable. Because it is subtle, it is not an object of hearing, and because it is the ultimate truth, it is not an object of thought. Thus it is said. The way of abiding peacefully in the Dharmadhatu is that the teacher who has complete mastery over such wisdom is called Samantabhadra. That itself, in the palace of Dharmadhatu, which is truly unborn, all the Buddhas of the three times always abide, but one does not see the other because it is the nature of Dharma. It is said that it abides in a deep and peaceful nature. In that state, the minds of all the victorious ones are one, like the sky before and after the vase. Thus, at the time of inner clarity, in the realm of Dharmata, the teacher Samantabhadra, in the immeasurable palace of the Dharmadhatu, free from elaboration, all the Buddhas of the three or four times abide as one without any before or after thought. Like the sky before and after the vase mixing together, the very nature that has been inseparable from the beginning becomes one taste at that time and abides without any object of focus in the Dharmata. Therefore, the Buddhas also do not see the Dharmata of one another, because it is beyond the realm of what is seen and what sees, and it always abides spontaneously. From the Guhyagarbha Tantra: "Apart from one and many, without beginning or middle, suchness itself, even the Buddhas do not see it, self-born wisdom, nowhere manifest." Thus it is said. The way of showing the Dharmakaya as a collection of wisdom is: This is the emptiness of Dharmata, wisdom, the collection of wisdom, and the ultimate completion stage. That which is the ultimate collection of wisdom, because of practicing emptiness in the perfection stage of wisdom, when the obscurations of the mind itself are removed, the inner clear Dharmakaya, the boundless realm, is perfected.
Chinese
这表明了这一点。如《宝鬘论》中所说：“法身若作简要说，是从智慧王之聚中生。”这就是所说的意义。对于受用圆满身，有简要说明和详细解释两种。简要说明是：现在要说明第四身，自然成就受用圆满身，如同内明之虚空。从那样的状态中，自显现受用圆满。处所时间显示圆满法轮。从明空法性的状态中，向外显现的自显现报身，具有五种决定，显现是五部佛的代表，如同空色一般，是佛陀自身的显现，与他者不共。此刹土的宫殿等，是从自显现的基础光明中成就的。如果说有自相，那是不对的。如《幻化网次第》中所说：“自然圆满觉性自显现，刹土宫殿坐垫宝座饰，显现为无数光芒。”这就是了。详细解释包括处所时间显示法轮的总结，以及十地菩萨也无法见到，唯有佛陀才能体验的九种功德。处所圆满也有三种，即本体。其中第一个是：处所是光明稠密庄严的刹土。五种圆满的光明自然稠密，明亮而闪耀。如同彩虹光芒充满虚空。上下四方遍布虚空界。无量宫殿美丽，具有四个门和马厩。五层墙壁，以及半格窗户。箭垛、雉堞、净室充满美感。自显现光明稠密庄严的清净安乐刹土，是心间智慧之光五种自明的根本究竟之时显现的。上下四方的所有虚空，都显现为光网布置精美的围墙和帐篷，颜色各异，明亮，五种光芒闪耀，如同镜面上太阳升起一般。在中央，智慧珍宝的无量宫殿，下方是智慧轮，上方是遍布虚空界的四方形，顶端是圆形宝瓶，净室有飞檐，装饰着燃烧的珍宝顶饰，以金刚杵点缀。五层墙壁之上，排列着金色的珍宝半格窗户。箭垛在外。