English
Just as it appears in the sky, the Dharmakaya of primordial purity, the place of liberation, should appear to those to be tamed, because the three bodies are of one essence. The Dharmakaya should appear as light and color, because the Sambhogakaya and Nirmanakaya, which are inseparable from your essence, manifest this Dharma. Alternatively, the Nirmanakaya should not appear to those to be tamed, because the Dharmakaya does not appear. Therefore, the three bodies are of one essence in awareness. We do not accept that their forms are of one essence. The Nirmanakaya is a part of compassion, so the appearance of the Nirmanakaya is an illusory Nirmanakaya, not a real Nirmanakaya, because it is not compassion. This distinction of philosophical schools is very subtle, so those with wisdom should contemplate and understand it. This point is very important. Thus it was said. Secondly, explaining the way in which there is no difference from the perspective of the nature of reality, there are two aspects: showing that it is beyond the realm of the mind, and explaining how it abides in the realm of reality. First, showing that it is beyond the realm of the mind: Thus, although the three Kayas of inner clarity are separately designated from the perspective of the distinctions of qualities, the way in which they abide without inherent existence in their own nature is as follows: From the aspect of the inner clarity of the Dhatu, the wisdom of knowing things as they are abides in its own object of awareness, and therefore it is designated as the Tathagatagarbha. In terms of meaning, it is not established as one or many, so it is not substantial, and because the knowing aspect of the number of things that exist is clear within, it also transcends non-existence. The purity of its own nature abides like the sky, and because it exists in the plan where the outer clarity of the Kayas and wisdom are not mixed, the Rupakaya appears to the Bodhisattvas on the Bhumis and to the assembly of sentient beings, speech is heard, the fragrance of the morality of the Aryas wafts, the taste of the Dharma is experienced, the bliss of Samadhi is touched, and although it is the cause for measuring the meaning of words with the wisdom of individual discrimination, it does not apprehend duality in its own essence, and it is not stained by the signs of purity and impurity, and the way in which the elaboration of transformation, the part of outer clarity, is pacified in the Dhatu is as follows: In the Uttaratantra it says: The Tathagata is pure like the sky, the cause for experiencing the meaning of the six senses, the object of form without arising is seeing and beautiful speech, pure hearing and the morality of the Sugatas, the pure fragrance is smelling and the taste of the great Dharma of the Aryas, experiencing and the bliss of Samadhi is touching and experiencing and
Chinese
以自性深奥之理，作为证悟之因，若能细致思量，则如来是真实义之安乐施予者，犹如虚空般远离一切理由。如是说。因此，其自性是超越言语所能表达的范畴，因为其包含于法性真实义之中，并且无法通过思辨、名相之比喻以及逻辑推理来如实地描绘，因为它与作为认知主体的智慧，以及作为认知客体的心所和比喻等相违背。因此，即使是十地自在者也无法完全领略，更何况是其他人呢？如《续部总集》所说：非言语之境，因其包含于真实义中；非可思之处，因其超越比喻；无上之境，因其未被有寂所包含；诸佛菩萨亦难思量。如是说。因此，就内明的部分而言，所说的法、报、化三身，以及如是、如所有，法界和如镜等，是本体或实相。而就外显的部分而言，身和智慧是从能力中显现的游舞，应当了知。如《法界宝藏论》所说：法身之体性乃自生智慧，游舞乃遍知之智慧海，安住于原始界中之一点。报身之体性乃自性任运成就，游舞乃五种姓之五种智慧，显现充满虚空界。化身之体性乃大悲之显现，游舞乃随应所化而显现，以大事业而获得自在。如是清楚阐明。第二，讲述安住于法界之方式：引导者，诸佛薄伽梵，唯有彼等才能现量证悟的处所即是法界。此法界因不可思议而深奥，因自性清净而寂静，因远离变迁而恒常，犹如大海般涌现诸佛法界之光芒永不间断，故以瓶内之美室来比喻。如续部所说：无内外，一切皆融入于内。如是说。自性之所住，法界之中，十方三世之诸佛，于意念上无有先后高下之别
English
As it is said, 'The nature of being profound in its own essence, when contemplated meticulously as the cause of realization, the Thus-gone One, the giver of ultimate bliss, is devoid of all reasons, like the sky.' Therefore, its nature is beyond the realm of verbal expression, for it is encompassed by the truth of the ultimate nature of reality. It cannot be accurately represented by speculative thought, metaphorical terms, or logical arguments, because it contradicts the knowing mind, mental factors such as conception, and analogies. Therefore, even the lords of the ten bhumis cannot fully comprehend it, let alone others. As the Root Tantra says: 'Not an object of speech, because it is encompassed by the ultimate truth; not a place of understanding, because it transcends metaphors; unsurpassed, because it is not encompassed by samsara and nirvana; even the noble ones in the realm of the Victorious One cannot fathom it.' Therefore, in terms of the inner clarity, the three kayas—Dharmakaya, Sambhogakaya, and Nirmanakaya—as well as 'as it is' and 'as many as,' the Dharmadhatu, and the mirror-like wisdom, are the essence or reality. In terms of the outer clarity, the kayas and wisdoms are the play of manifestations arising from skill. This should be understood. As the Dharmadhatu Treasury says: 'The essence of the Dharmakaya is self-arisen wisdom; the play is the ocean of omniscient wisdom, residing as a single bindu in the primordial realm. The essence of the Sambhogakaya is spontaneously perfect; the play is the five wisdoms of the five families, appearing to fill all of space. The essence of the Nirmanakaya is the design of compassion; the play appears wherever and to whomever it tames, possessing mastery through great activity.' This is clearly explained. Secondly, explaining how it abides in the Dharmadhatu: The place that is directly realized only by the guides, the Buddhas, the Bhagavat, is the Dharmadhatu. It is profound because it is inconceivable, peaceful because it is naturally pure, youthful because it is free from change, and the radiance of the Buddha's Dharmadhatu, like an ocean, arises without ceasing. Therefore, the term 'beautiful inner chamber of a vase' is used as an analogy. As the Tantra says: 'Without outer or inner, when all is transformed into inner.' Thus it is said. In that Dharmadhatu, the place of intrinsic nature, the Buddhas of the ten directions and three times, in terms of intention, have no before or after, high or low.
Chinese
虽然恒常安住，但在自显法界中融入的状态下，由于没有能见的法，仅仅以能依所依的名称来表示，而没有自相成立的处所。因此，由于没有形相和没有以不同的相续来区分，所以，从形相的角度来衡量，诸佛之间互不相见。如《希有王经》中说：“在法界宫殿中，三世诸佛都以互不相见的方式安住。” 这也容易理解，诸法的自性安住于远离一和多的戏论的自性中，而彻底证悟该法界自性的是如来。如《毗玛拉释疏》中说：“因为趋入如是之性，故称为如来。” 因此，在法性的层面上，诸佛的意界融为一体，没有能见和所见，所以说互不相见。第二，宣说智慧外显的二身，分为二：报身和化身。首先，宣说报身，又分为三：宣说基果无别的报身，宣说果位任运成就的报身，以及归纳二者的意义。首先，宣说基果无别的报身，又分为二：简略指示和详细解说。首先，简略指示：关于报身的分类，一般有四种说法：大种自性身、安住周遍方式的身、显现为道的身、以及对所化众生显现方式的身。第一种是：从法身的基始中自然显现，圆满为五光明具足的身，是基显大种的自性，具有明、暖、凉、轻、周遍的体性。第二种是：在所有佛和众生中，光明和光蕴周遍的部分显现出来。如《自显》中说：“于身安住光明之精华，无分别清净之法界，无与伦比之唯一者，坛城与眷属及宫殿，种姓与空性及光明。”第三种是：基显法性的报身在众生中阴时显现为道，此时是引导所化
English
Although constantly abiding, in the state of dissolving into the self-appearing Dharmadhatu, since there is no visible dharma, it is only expressed by the name of the support and the supported, but there is no self-established place. Therefore, since there is no form and no distinction by different continuums, from the perspective of form, Buddhas do not see each other. As it is said in the "Rare King Sutra": "In the palace of Dharmadhatu, all the Buddhas of the three times abide in a way that they do not see each other." This is also easy to understand, the nature of all dharmas abides in the nature of being free from the elaboration of one and many, and those who have completely realized the nature of that Dharmadhatu are the Tathagatas. As it is said in the "Vimala Commentary": "Because they go to suchness, they are called Tathagatas." Therefore, on the level of Dharmata, all Buddhas' minds become one taste, and there is no seer and seen, so it is said that they do not see each other. Second, explaining the two Kayas that are the outward manifestation of wisdom, there are two: the Sambhogakaya and the Nirmanakaya. First, explaining the Sambhogakaya, there are three: explaining the Sambhogakaya that is inseparable from the ground and the result, explaining the spontaneously accomplished Sambhogakaya of the result, and summarizing the meaning of the two. First, explaining the Sambhogakaya that is inseparable from the ground and the result, there are two: brief indication and detailed explanation. First, the brief indication: Regarding the classification of the Sambhogakaya, there are generally four types: the Kaya of the essence of the great elements, the Kaya of the way of abiding and pervading, the Kaya of appearing as the path, and the Kaya of the way of appearing to those to be tamed. The first is: naturally arising from the basis of the Dharmakaya, perfected as the Kaya endowed with five lights, is the nature of the great elements of the ground appearance, having the nature of clarity, warmth, coolness, lightness, and pervasiveness. The second is: the part of light and light clusters pervading all Buddhas and sentient beings becomes manifest. As it is said in "Self-Appearance": "In the Kaya abides the essence of light, the Dharmadhatu of non-conceptual purity, the unique one without rival, mandala and retinue and palace, lineage and emptiness and luminosity." The third is: the Sambhogakaya of the ground appearance Dharmata appears as the path in the Bardo of sentient beings, at this time it is guiding those to be tamed.
Chinese
在道中，从法身的内界自然显现，在光明和色彩的境界中，清晰地显现坛城、眷属、各自的 समूह（梵文，samūha，集合，堆），身、智慧、父、母、身色和手印等。如《秘密种子续》所说： 本体的显现中， 本体的身显现。 例如自身与影像般， 三身光明空性。 非恒常，无实物， 非断灭，光明身。 非他异，无内外。 如是说。第四是，化身为了调伏的所化众生，显现为各自的种姓和坛城。因此，这样从内界离戏论法性的状态中，虽然不移动，但自性光明的觉性不间断的自声中，慈悲向外显现的部分，在自己的本体显现中，自己的本体显现为报身，即处所是光明密集严饰，时间是基圆满不可思议，导师是五部佛，法是自性圆满大，眷属不是其他，而是自身，具有五种决定而自然显现。而且，主尊和眷属等身的形象各自不混杂地显现，刹土和宫殿的陈设圆满具足，所有导师和眷属也具有共同和不共同的相好等功德海的自性而安住，其心意执持法身的部分，事业执持化身的部分，因此三身是无二无别的自性。在《名号赞释》中也说：觉性自性光明是报身，觉性显现为多种是化身，无论如何显现，也不超出无义生的是法身。如是，不执着于仅是佛的自显现，而是存在于任何方向的所依和能依的自相。如《道次第》所说：任运成就觉性自显现，刹土和宫殿座垫宝座饰，显现为无数光芒。如是说。第二，广说分为五：处所、时间、导师、眷属、法圆满。第一，处所圆满是奥明，一般而言，奥明分为三种：以三身的处所来分，分为三，即