Chinese
认为法性中没有我，通过观修内心产生的缘起顺生和逆生，从而战胜人我执。因此，法性本身的自性被认为是法身。菩萨的法身是：唯识宗认为，显现于心，产生于心，因此没有法我执；心本身显现于外，因此没有人我执。像这样，所有心和心所都认为是自知自明、胜义谛。因此，远离蕴的境和执着的识，就是法身，认为获得十一普光地。中观宗认为，空性什么自性也不成立，法性远离戏论，因此不可能显现世俗的显现。例如，木柴烧尽，火自然熄灭，没有产生的原因和条件，这被命名为法身。他们认为这是十一地，并且认为通过度过十度，逐渐经历十地，最后在十一地时，知识的障碍消失，成佛。这就是法身，被称为法的顶峰。外密宗的法身化身是：具足五种功德的吉祥金刚持。内密宗的法身报身是：吉祥普贤王如来，具足三种自性功德。大圆满的一些人认为，法身的法身是：具备基位实相未被改造任运自成的自性，具备无碍显现游舞的自性，具备无需修持自然解脱的自性这三种相。按照大圆满的观点，法身被认为是道的显现，因为只要有法，就有智慧，所以也是道。只要有身，就有身体，因此这些是道的显现，而不是最终的。这里的正行是修持无漏的智慧，在觉性达到极限的显现之时，是接近法性穷尽之时，因此此时是法身。法身的结果是：按照这种观点，是道的最终结果，而其他人则认为是真实佛陀的果位。
English
It is believed that there is no self in the nature of reality. By meditating on the arising and ceasing of dependent origination from the inner mind, one overcomes the ego of the individual. Therefore, the very nature of reality itself is considered the Dharmakaya. The Dharmakaya of a Bodhisattva is: The Mind-Only school believes that since appearances arise from the mind and originate from the mind, there is no self of phenomena. Since the mind itself appears externally, there is no self of the individual. Thus, all minds and mental events are considered self-aware and self-illuminating, the ultimate truth. Therefore, being free from the objects of the aggregates and clinging consciousness is the Dharmakaya, and it is believed that one attains the eleventh, all-illuminating ground. The Madhyamaka school believes that emptiness itself has no established nature. Since the nature of reality is free from elaboration, it is impossible for conventional appearances to arise. For example, just as fire naturally dies out when firewood is exhausted, without any cause or condition for arising, this is termed Dharmakaya. They believe that this is the eleventh ground, and that by passing through the ten perfections, gradually traversing the ten grounds, one finally attains Buddhahood on the eleventh ground when the obscurations of knowledge are exhausted. This is the Dharmakaya, called the supreme of Dharma. The Nirmanakaya of the Dharmakaya in Outer Tantra is: the glorious Vajradhara, endowed with five aspects of perfect enlightenment. The Sambhogakaya of the Dharmakaya in Inner Tantra is: the glorious Samantabhadra, endowed with three aspects of intrinsic nature. Some in Dzogchen believe that the Dharmakaya of the Dharmakaya is: endowed with the nature of the ground of reality, unconditioned and spontaneously accomplished; endowed with the nature of unceasingly appearing as play; and endowed with the three aspects of naturally liberated without meditation. According to the Dzogchen system, the Dharmakaya is considered an appearance of the path, because as long as there is Dharma, there is wisdom, so it is also the path. As long as there is Kaya, there is also body, therefore these are appearances of the path, but not the ultimate. The main practice here is cultivating uncontaminated wisdom. At the time of the appearance when awareness reaches its limit, it is the time of approaching the exhaustion of the nature of reality, therefore this time is the Dharmakaya. The result of the Dharmakaya is: according to this view, it is the ultimate result of the path, while others consider it the fruit of actual Buddhahood.
Chinese
像这样有缘者谁能习惯呢？其他众生所见的行境中，瑜伽士的身体谁也见不到。将粗糙的身体、语言、心意调伏后，真实达到无漏智慧的本体，在自己的显现中生起，不减少而随心所欲地显现为各种享用。这是通达法性之义的征兆。又，瑜伽士不经勤奋寻求而安住的禅定，作为瑜伽士自身相续中生起无颠倒的征兆，瑜伽士的智慧和觉受如同哑巴的梦境，又如少女的快乐。所有证悟此的瑜伽士心中皆如此显现。像这样，生起上述征兆的补特伽罗们，是见到法身显现的人。见到此法身，所有佛的法性身之界中，心性融合，达到道的究竟，现前圆满成佛。以上显示了习惯法身的征兆。现在显示习惯报身的征兆。以“谁于圆满受用”等句来显示。瑜伽士谁于圆满受用呢？即圆满报身的体性、定义、分类、特征和结果这五者。体性是前后没有，面面俱到的。定义是享用法性，从二资粮中圆满了智慧资粮，身体具有相好，一自性显现为不同体性。分类有世间的圆满报身和出世间的。世间的是千辐轮王和一些天神的身体，这些是从圆满福德资粮的因中产生的。出世间的是报身的化身三族怙主，报身的报身五部佛，报身的法身吉祥遍照大雪海。特征是具有身体、智慧光和一切颜色，不显现为粗糙。
English
How can someone fortunate become accustomed to such a thing? In the realm of experience seen by other beings, the body of that yogi is not seen by anyone. Having subdued the gross body, speech, and mind, the very essence of reaching uncontaminated wisdom arises in one's own appearance, undiminished, and manifests as various enjoyments at will. This is a sign of understanding the meaning of Dharmata. Furthermore, the meditation in which a yogi abides without seeking through effort, as a sign of the arising of non-reversed understanding in the yogi's own continuum, the yogi's wisdom and experience are like a mute's dream, and like the bliss of a young maiden. Thus, it appears in the minds of all yogis who realize this. Like this, those individuals in whom the above signs arise are those who see the appearance of the Dharmakaya. By seeing this Dharmakaya, the mind itself merges into the realm of the Dharmakaya of all Buddhas, reaching the ultimate end of the path, and manifestly attaining complete Buddhahood. Having shown the signs of being accustomed to the Dharmakaya, now the signs of being accustomed to the Sambhogakaya are shown. It is shown by phrases such as "Who to perfect enjoyment?" Who among yogis has perfect enjoyment? That is, the nature, definition, classification, characteristics, and result of the perfect Sambhogakaya, these five. The nature is without front or back, all faces are open. The definition is enjoying Dharmata, completing the accumulation of wisdom from the two accumulations, the body possesses marks and signs, one's own nature appears as different entities. The classification includes the worldly perfect Sambhogakaya and the transmundane. The worldly are the thousand-spoked wheel-turning king and some bodies of gods, these arise from the cause of completing the accumulation of merit. The transmundane are the Nirmanakaya of the Sambhogakaya, the three family protectors, the Sambhogakaya of the Sambhogakaya, the five families of Buddhas, and the Dharmakaya of the Sambhogakaya, the glorious Vairochana Great Snow Sea. The characteristics are possessing body, wisdom light, and all colors, and not appearing as gross.
Chinese
并且自性由自性显现。那也不是粗大的有形之物，也不是气息内外流动的往来。是自性自显的一切时。果是法性的中阴。对于这样的身，习惯且成为确信的征象是：作为所依的补特伽罗，像这样生起体验圆满受用身的修行者，能无碍显现毗卢遮那佛的身、金刚不动佛、宝生佛、无量光佛、不空成就佛五身，以及法界智、如镜智、平等性智、妙观察智、成所作智五智的游舞。因此，对于如此显现的显现本身，瑜伽士以眼睛大游舞的显现，以三种姿态观看，就能同时见到圆满受用土。像这样见到之时，身体、语言和心上，这些征象不离所见而修持，并与之相应，就是具有瑜伽的种姓。他具有这分功德。那是因为，空性明点的灯，不由自身之手勤作而显现，之后不可能进入母胎的城市。如果出现这种情况，不会过太久，像这样显现的景象也会真实地成为五身。首先是金刚不动佛，然后是宝生佛，然后是无量光佛，然后是不空成就佛，然后是吉祥毗卢遮那佛的身相，次第显现之补特伽罗，是圆满受用身的根本，被瑜伽士所断定，因此是见到圆满报身自性。这是习惯圆满报身在身上显现的征象，是融入自身显现之中的。再次，瑜伽士这样在自相续中串习，作为所依的补特伽罗的语言，清晰且具有美妙的声音，任何时候，从具有善缘之人的口中，连一句谎话也不会出现，这是通达法性真谛的征象。同样，连一句不善业的言辞也不会出现，这是业和异熟穷尽
English
And the self-nature is clear by itself. That is not a coarse, tangible thing, nor is it the coming and going of breath flowing in and out. It is all times of self-nature's self-appearance. The result is the bardo of dharmata. The signs of becoming accustomed to and confident in such a body are: a person who, as a basis, experiences the enjoyment body in this way, can manifest the five bodies of Vairochana, Vajra Akshobhya, Ratnasambhava, Amitabha, and Amoghasiddhi without obstruction, as well as the play of the five wisdoms of Dharmadhatu wisdom, Mirror-like wisdom, Equality wisdom, Discriminating wisdom, and Accomplishing wisdom. Therefore, for the appearance of such appearances, the yogi, with the appearance of the great play of the eyes, looks with three attitudes, and can see the pure land of perfect enjoyment at once. When seeing in this way, the signs on the body, speech, and mind are not separated from what is seen, and practicing in accordance with it is the lineage of those with yoga. He has this share of merit. That is because the lamp of the empty thigle appears without the effort of one's own hands, and afterwards it is impossible to enter the city of the womb. If this happens, it will not be long before this appearance also truly becomes the five bodies. First is Vajra Akshobhya, then Ratnasambhava, then Amitabha, then Amoghasiddhi, then the glorious Vairochana Buddha's body appears in sequence. The person who sees this is the root of the enjoyment body, determined by the yogi, so he sees the self-nature of the enjoyment body. This is a sign of being accustomed to the enjoyment body appearing on the body, which is integrated into one's own appearance. Again, the yogi practices in this way in his own continuum, and the speech of the person who is the basis is clear and has a beautiful voice. At any time, not even a lie will come out of the mouth of this fortunate person, which is a sign of understanding the truth of dharmata. Similarly, not even a word of unwholesome karma will appear, which is the exhaustion of karma and its ripening.
Chinese
是……的征兆。这位瑜伽士像哑巴一样，停止了说话的表达，这是因为他领悟了不可言说的法性的征兆。像这样具有语言的征兆的人，心的征兆在身上显现，如果将报身显现的意义用一句话来确定，并加以修持，那么在空中飞行就是能够运用智慧之风的征兆。同样，穿透山岩也是如此，这是看到显现没有自性的征兆。同样，潜入地下，这是证悟无实有智慧通透无碍的征兆。同样，在水中不沉没，这是不被轮回的过患所损害的征兆。像这样，心的征兆在身上显现，有能力掌握自己的智慧的有缘者，如果仅仅出现一个征兆就停止修持，心识与法界分离，没有获得把握，那么此生的显现不会变成自解脱，而是从现在的身体中，意识不经过转生而转移，在法性的中阴中，在五个刹那间，就会在法性本净的基上获得解脱。以上显示了熟悉报身的征兆。现在显示熟悉化身的征兆，由“凡是具有善缘的士夫”等来显示。凡是具有清净显现的士夫，具有自性大圆满的善缘者，熟悉化身法性的征兆是：化身有五种，即体性、词义、分类、特征和结果。化身的体性是不确定的一种，而是显现为自性各异。词义是，对于所化众生的不同领域，为了调伏他们，化现出相应的调伏之身，所以称为化身。分类有不净的化身、调伏有情的化身和自性化身。不净的化身是指从父母所生的不净之处，善知识为了利益有情，化现意念传承。调伏有情的化身是指六能仁等。自性化身有三种，即化身之化身金刚手，化身之报身四部化身
English
is a sign of... This yogi, like a mute, stops speaking, which is a sign that he has understood the meaning of the inexpressible Dharma. Like this, a person who has the sign of speech, the sign of mind appears on the body, if the meaning of the Sambhogakaya appearance is determined with one sentence, and practiced, then flying in the sky is a sign of being able to use the wind of wisdom. Similarly, penetrating rocks is also like that, it is a sign of seeing that appearances have no self-nature. Similarly, diving into the ground is a sign of realizing that non-existent wisdom is transparent and unobstructed. Similarly, not sinking in water is a sign of not being harmed by the faults of samsara. Like this, the sign of mind appears on the body, the fortunate one who has the ability to master his own wisdom, if only one sign appears and he stops practicing, the mind and the Dharma realm are separated, and he does not gain certainty, then the appearance of this life will not become self-liberation, but from this present body, consciousness will transfer without rebirth, in the Bardo of Dharma, in five moments, he will be liberated on the basis of the Dharma's original purity. The above shows the signs of familiarity with the Sambhogakaya. Now the signs of familiarity with the Nirmanakaya are shown, indicated by "whoever is a fortunate person," etc. Whoever is a fortunate person with pure appearances, who has the good fortune of self-nature Dzogchen, the signs of familiarity with the Dharma of Nirmanakaya are: The Nirmanakaya has five aspects: essence, definition, classification, characteristics, and result. The essence of Nirmanakaya is not a definite one, but appears as different self-natures. The definition is that for the different fields of those to be tamed, in order to tame them, the corresponding taming body is manifested, so it is called Nirmanakaya. The classifications are impure Nirmanakaya, Nirmanakaya that tames beings, and self-nature Nirmanakaya. The impure Nirmanakaya refers to the impure place of birth from parents, where the virtuous friend manifests the mind lineage in order to benefit sentient beings. The Nirmanakaya that tames beings refers to the six Munis, etc. The self-nature Nirmanakaya has three aspects: the Nirmanakaya of Nirmanakaya, Vajrapani, the Sambhogakaya of Nirmanakaya, the four families of Nirmanakaya