English
When the self-nature of awareness, which possesses the three kayas, stirs its own potential as an appearance, if one does not recognize it as a self-appearance, but instead clings to self and other, due to the habitual imprints of this clinging, the play of knowable objects, the environment and beings, and the phenomena of existence arise. The conceptualization of the eight consciousnesses, which have clinging as their object, is the nature of taking existence as near, and it is like the sun of awareness-wisdom, which becomes an obscuration of itself, like a cloud. Furthermore, when a yogi purifies these adventitious stains through the practice of the path, the self-arisen wisdom will manifest. For example, the sun, without obscuration, naturally shines brightly in the center of the sky, and this is also due to the sun itself. When the sunlight shines, the wind that clears everything moves and rises, and the clouds disappear into the sky, so the sun shines brightly in its own place. Similarly, when awareness, from the essence of the Dharmakaya, manifests its own potential without obstruction, and thus awareness itself arises, it knows that the appearance, the play of one's own mind, is rootless and baseless, the nature of emptiness, and thus sees that there is no need to accept or reject it, and leaves it as it is. Then, those appearances and minds are self-liberated by themselves, and appear as ornaments of wisdom. Because they are purified in their own place without being abandoned, where they have gone and the one who has gone are pacified in the rootlessness, and the intention of the three kayas, which is inherent in the wisdom of awareness, is naturally clear as light without obscuration in the state of the Dharmadhatu, which is like the sky. As it is said in the Uttaratantra: "What is called self-nature luminosity is like the sun and the sky, which are adventitiously obscured by thick clouds of disturbing emotions and knowable objects, and from which they are liberated. The stainless Buddha, endowed with all qualities, is the eternal, steadfast, and unchanging Buddha. This is attained by relying on the wisdom of non-conceptual and discriminating Dharma." So it is. Second, the nature of the five kayas is explained in detail, divided into two: explaining the three kayas of the inner clarity of the sphere, and explaining the two kayas of the outer clarity of wisdom. First, explaining the three kayas of the inner clarity of the sphere, divided into two: explaining the three kayas separately, and explaining them without distinction from the perspective of Dharmata. First, explaining the three kayas separately, divided into three: explaining the immutable Vajra Kaya, the Manifest Enlightenment Kaya, and the Peaceful Dharmakaya. First
Chinese
关于不坏金刚身的阐述：心的法性自性清净，称为本体本净。去除此本体上的两种客尘垢染，即包含习气的二障及其种子，从而获得具足二净的究竟果位——殊胜菩提之本体，因此它是诸身的区分基础。从反体上区分，本来就远离戏论的佛陀，真谛无别的大平等性，从自相分上来说，没有成立身和智慧，是无愿之界。譬如满月的光明照耀向外显现，当它在空性分上上下完全倒转时，虽然光明没有消失，但却隐没于虚空之中，即上升而不显现。同样，在任何情况下，不分别的法性，不变化，无自性，却恒常作为一切身和智慧之界的体性部分，是不变金刚身的智慧精华。其中，金刚是不坏的意思，即一切身在法性无生之中不可分割的反体。如是说：自显现中说：离戏法性无变迁，无边无中无方分，自显法界极清净，原始佛陀无因生，非由他缘所生起，空性智慧具精华，不住边际金刚身。如是说。中观应成派认为，法身是完全清净的空性，不承认内明的细微智慧。因此，他们认为显现于他者的佛陀的慈悲和事业，如同如意宝和如意树一样，虽然不作分别，但由于所化众生的愿力而显现。而在此处，虽然不是有分别的显现，但在法界的体性中，智慧的显现是任运成就的，因此不依赖于愿力的因缘，对他者的慈悲加持不会间断，并且色身及其事业会自然显现。据说这是难以理解的关键之一，所以如前所述，这里也再次说明。第二，现证菩提之身，就像这样，无有显现的暂时的迷乱，作为依缘而生的蕴等法
English
Explanation of the Imperishable Vajra Body: The nature of mind is intrinsically pure, which is called the essence of original purity. When the two adventitious stains and obscurations, along with their predispositions, are removed, one attains the ultimate fruit of perfect enlightenment, endowed with two purities, which is the very basis for distinguishing the various bodies. Differentiating it by way of negation, the Buddha who is primordially free from elaboration, the great equality of truth inseparable, from the aspect of its own nature, there is no establishment of body and wisdom, it is the realm without aspiration. For example, the light of the full moon shines outward, but when it is completely reversed in terms of emptiness, although the light does not disappear, it is submerged in space, that is, it goes up and does not appear. Similarly, the nature of non-conceptual phenomena, which is free from change and devoid of inherent existence, is always the essence of wisdom, the imperishable Vajra Body, as the element of all bodies and wisdom. Moreover, Vajra means indestructible, that is, the negation of all bodies being indivisible in the state of the unborn nature of reality. As it is said in Rangshar: "The nature of reality, free from elaboration, is unchanging; without beginning or end, free from direction or part; self-appearing, the realm of phenomena is utterly pure; the primordial Buddha is without cause; it is not produced by other conditions; the essence of emptiness is wisdom; not abiding at the extremes is the Vajra Body." So it is said. The Madhyamaka-Prasaṅgikas consider the Dharmakāya to be pure emptiness and do not accept the subtle wisdom of inner clarity. Therefore, they believe that the compassion and activity of the Buddhas that appear to others are like wish-fulfilling jewels and wish-fulfilling trees, appearing due to the power of the aspirations of those to be tamed, even though they are non-conceptual. Here, although the appearance is not conceptual, the manifestation of wisdom is spontaneously present in the nature of reality, so without depending on the cause of aspiration, the compassionate activity towards others is continuous, and the form body and its activities arise naturally. It is said that this is one of the difficult points to understand, so as mentioned before, it is stated here again. Secondly, the Body of Perfect Enlightenment, like this, the momentary delusion of non-existence, the aggregates and other phenomena that arise dependently
Chinese
不是像以法作为有法，将未成立的空性仅仅视为究竟的胜义谛所要获得的果那样，而是具有一切种类的殊胜自生光明智慧且不可分离的法性，一切戏论寂灭的法界中，遮蔽的客尘自性清净，因此如力量等功德的法相如海一般，一切成佛的刹那间，显现圆满菩提的智慧和功德，一切与法性的体性无有差别，虽然断证功德的显现部分各自的体性互不混杂，因此有十力，四无畏，十八不共法，大悲，三十七道品等，具有无量无边的一切智的法相，从断证的方面衡量则称为现证菩提之身，如智慧网中所说：以离垢故名为清净，以功德增广故名为证悟，以无二和合故为双运，故说为现证菩提身。然而，力量等功德存在的状态，并非理解为如融入对境的智慧，如实和尽所有智的化身智慧所见之相，因为这是法界内明之身。而且，一般在宣说三身的情况下，内明的三身全部都可归摄于法身，如果从三身具有智慧的方式来说，法身具有三种智慧，即体性本净的智慧，自性任运成就的智慧，大悲周遍的智慧，三者无有性质的差别，从觉性的明分中自然而然地产生了知的基础。报身具有五种智慧，即法界性，大圆镜智等五种，不是境和有境，而是直接的显现自明。化身的时候存在两种智慧，即如所有智和尽所有智，而且说不是有为和作为，而是毫不费力地了知，因此，在现证菩提的时候，施舍等的功德或智慧，如果说是自性任运成就的智慧，是否安乐呢？总之，佛陀的功德用分别念
English
It is not like considering the mere emptiness of non-establishment as the ultimate fruit to be attained by the ultimate truth, with phenomena as the subject, but rather, the nature of reality, which possesses the supreme self-arisen luminosity of wisdom inseparable from all aspects, in the sphere of peace where all elaborations are pacified, the obscuring adventitious stains are purified in their own place, so that the qualities of virtue such as strength are like an ocean, all the wisdom and virtues of complete enlightenment manifest perfectly in that instant of Buddhahood, all being non-different in the essence of reality, although the aspects of abandonment and realization, the qualities of virtue, are present without mixing their own individual essences, hence the ten powers, four fearlessnesses, eighteen unmixed qualities, great compassion, thirty-seven factors of enlightenment, and so forth, possessing immeasurable qualities of omniscience, which, when measured from the aspect of abandonment and realization, are referred to as the body of perfect enlightenment, as it is said in the Wisdom Net: 'Because of being free from defilement, it is called purified; because of the increase of qualities, it is indeed realized; because of the union of non-duality, it is for the sake of union; therefore, it is said to be the body of perfect enlightenment.' However, the manner in which virtues such as strength exist is not to be understood as the way the wisdom that engages with objects, the wisdom of the emanation body that knows as it is and as far as it extends, sees things, because this is the body of inner clarity of the sphere. Moreover, in general, when the three bodies are explained, all three bodies of inner clarity are to be included in the Dharma body, and if we consider the way in which the three bodies possess wisdom, the Dharma body has three wisdoms: the wisdom of essence purity, the wisdom of self-arisen perfection, and the wisdom of all-pervading compassion, the three being without any distinction in characteristics, so that the basis of knowing arises spontaneously from the clarity of awareness. The Enjoyment body possesses five wisdoms, namely, the five aspects of the sphere of reality, mirror-like wisdom, etc., not as object and subject, but as direct appearance, self-luminous. At the time of the emanation body, two wisdoms are present, namely, knowing as it is and knowing as far as it extends, and it is said that they are known effortlessly, without action or effort. Therefore, in the case of perfect enlightenment, it seems easier to consider the virtues or wisdoms such as giving as the wisdom of self-arisen perfection. In general, the qualities of a Buddha are subject to conceptual
Chinese
虽然不能断言说就是这样，但心中略微存有上师的口头传承，并且是根据一切智法王（宗喀巴）的言论而说的。还有，三身了知的方式，就应化身的外显所知的显现，依赖于显现空性二者了知，对于有法的事物之相和法性寂静之相全部了知的智慧；就报身直接的自显光明智慧，依赖于自明了知所知之相，对于一切了知的智慧；法身内明的体性，作为基位智慧，仅仅是显现的少许部分，在自性本净的法界中自知而明，安住于法界清净之分的方式。《灯明能显》中说：“圆满正等觉，具有三种智慧，即是遍知一切相，一切了知之智慧，以及安住于基之智慧。”如是所说，安住于基之智慧仅仅是显现的少许部分。所谓“不杂显现”，也没有不合理之处，因为可以理解为不杂显现之基的反体。虽然如此想，还是应该请教经论和可靠的注释，以及具有法眼的可靠之人。第三，宣说寂静法身：如此，《幻化上师续》中说：“最细微之智慧内中明，无缘显现法身。”如是，外在所知境的对境上，心的作用，即心和作意心所的行境寂灭，内在能知的心，对于境的执著，所有世俗虚假的成分，在无生灭的自性中寂灭和断除，因此，三界所摄的轮回的缘起全部止息，止息之基的真如，各自本有的觉性，不堕常断任何一边，智慧外明的成分全部融入法界，即安住于寂静的反体，但并非昏昧，并非说知晓的成分完全消失，而是极其细微的内明智慧，知晓的成分没有止息，是身和智慧外明成分全部显现的所依。而且，在佛的果位上，没有丝毫物质的法，所以说身，是外明色身。