Chinese
被认为是寂静或证悟，在任何地方，原始的基础都是未被预言的，作为基础的显现，稍微动摇的心，力量增强，执着于自我和习气等，执着于所知事物的错误概念的部分，五门的识和意识，染污意识，阿赖耶识，即八识的聚集，类似于云团。完全清净的智慧，就像太阳的精华中没有黑暗的基础一样，没有任何遮蔽的集合，自性光明。这三者，即基础、道、果，从本来清净的一个觉性中没有变化的方面分出五身，即不变金刚、现证菩提、法身、报身、化身这五者。 根本：舍弃了暂时的垢染及其部分，具有二种清净的殊胜菩提之体性，原始的佛陀，无有希求的法界，如满月般向外散发光明。如同在虚空中融入空性一般，完全不分别，法性不变异。法界的常性，不变的金刚身。 意思是说，从原始以来，自性完全清净，也没有被暂时的垢染所染污，具有二种清净，这样的就是殊胜菩提之体性，称为原始的佛陀，无有希求的法界。它的例子是满月，即十五的月亮，散发着光明的光芒，向外照耀，遍布一切处，如同在天空空旷的白天融入光明法界一般，当心和心所融入法界时，完全不分别，即不分别的法性，这与转变为其他事物和改变自性的因无关，也是法界的常性，即法性不变，是无有动摇和破灭的自性，是金刚身，即不间断、不坏灭、真实等具有金刚七法的状态。 虽然这不是分别念，但在法界中，有不可见的智慧的蓝图自然显现，不依赖于祈愿的因，对其他显现的慈悲之行持不会中断，具有色身和事业等自然显现，这是特殊的法。 根本：具足一切相的最胜寂静法界，力量等功德如海般聚集。
English
It is considered to be pacified or realized, and everywhere, the original basis is unpredicted, as the basis of appearance, the slightly shaken mind, the power is enhanced, clinging to self and habits, etc., clinging to the part of the erroneous concept of knowable things, the five doors of consciousness and mind consciousness, afflicted mind, Alaya consciousness, that is, the gathering of the eight consciousnesses, similar to cloud clusters. Completely pure wisdom, just like there is no basis of darkness in the essence of the sun, without any collection of obscurations, naturally luminous. These three, namely the basis, path, and result, are divided into five bodies from the unchanging aspect of the one originally pure awareness, namely the immutable Vajra, Manifest Enlightenment, Dharma body, Enjoyment body, and Emanation body. Root: Abandoning temporary defilements and their parts, possessing the essence of supreme Bodhi with two kinds of purity, the original Buddha, the realm of reality without aspiration, like the full moon radiating light outwards. Just as it merges into emptiness in the sky, completely non-discriminating, the Dharma nature is immutable. The permanence of the realm of reality, the immutable Vajra body. It means that from the beginning, the nature is completely pure, and it is not defiled by temporary defilements, possessing two kinds of purity, such is the essence of supreme Bodhi, called the original Buddha, the realm of reality without aspiration. Its example is the full moon, that is, the moon on the fifteenth, radiating bright light, shining outwards, pervading everywhere, just like merging into the bright realm of reality in the empty daytime sky, when the mind and mental factors merge into the realm of reality, completely non-discriminating, that is, the non-discriminating Dharma nature, this is unrelated to the cause of transforming into other things and changing the self-nature, and is also the permanence of the realm of reality, that is, the Dharma nature is immutable, is the nature without shaking and destruction, is the Vajra body, that is, the state of being uninterrupted, indestructible, true, etc., possessing the seven Vajra qualities. Although this is not conceptual thought, in the realm of reality, there is a spontaneously manifested blueprint of invisible wisdom, not relying on the cause of aspiration, the compassionate conduct towards other appearances will not be interrupted, and the natural manifestation of the form body and activities, etc., is a special Dharma. Root: The most supreme peaceful realm of reality possessing all aspects, the ocean of qualities such as power gathers completely.
Chinese
又，不杂染显现之自性，从断证之分衡量，是现前菩提身。 所谓如是，自性清净之法界，以及已净除忽有之垢染之自性，即是具足一切种胜之寂灭大界。 彼亦从具足十力、四无畏、十八不共佛法、大悲、三十七菩提分法等功德海之分，虽说是现前菩提之身，然显现之分不杂染自性，且从断除垢染之聚及证悟之功德广大之分衡量，故说是现前菩提之身。 根本： 知境息灭心之行， 知者心上舍弃执， 各自自证离常断， 融入不昧微细智， 知分无灭身与智， 极度等持诸人见， 彼即寂灭法身说。 所谓彼亦于所知之境，心之行境寂灭之法界离戏论，以及于能知之心，舍弃执取一切世俗之法，各自自证不堕常断二边，如十五之月白光融入法界般，融入不昧之微细智慧，即是知分无灭，成为身与智慧之所依，彼即是极度等持诸人所见之寂灭法身。 彼亦非是空无如虚空般，故于法身之时，一切智智甚深且难以衡量，内明融入不昧，如圆月隐没于法界般，虽不显现于他者之显现，然从彼了知色乃至一切种智。 故向外显现之智慧光芒，亦是恒常不断绝。 如是说。 根本： 各自自证当知胜者界， 非一非多非物与非无， 超离如虚空般不分别， 无染无变寂灭诸戏论， 超越言语以胜义谛摄， 离于分别言说与理证， 以违心识比喻之故， 十地自在亦非行境。
English
Furthermore, the Sambhogakaya is measured from the aspect of abandoning and realizing, without mixing the nature of appearance with defilements. That is to say, the nature of the Dharmadhatu, which is pure by its very nature, and the nature that has purified adventitious stains, is the great, peaceful Dharmadhatu that possesses all kinds of excellence. Although it is said to be the Sambhogakaya from the aspect of possessing a sea of qualities such as the ten powers, the four fearlessnesses, the eighteen unshared qualities of a Buddha, great compassion, and the thirty-seven factors of enlightenment, it is called the Sambhogakaya because it is measured from the aspect of not mixing the nature of appearance with defilements, and from the aspect of abandoning the accumulation of stains and expanding the qualities of realization. Root text: The mind's activity ceases in the realm of knowable objects, Abandoning the conventional clinging to the knowing mind, Self-cognizance, free from the extremes of permanence and annihilation, Subtle wisdom that merges without obscuration, The knowing aspect, unceasing, is the basis of body and wisdom, Seen by those who are perfectly equipoised, That is called the peaceful Dharmakaya. That is to say, in the realm of knowable objects, the mind's activity ceases, the Dharmadhatu is free from elaboration, and abandoning all conventional phenomena that cling to the knowing mind, self-cognizance does not fall into the extremes of permanence and annihilation, like the white light of the fifteenth moon dissolving into the Dharmadhatu, subtle wisdom merges without obscuration, the knowing aspect is unceasing, becoming the basis of body and wisdom, that is the peaceful Dharmakaya seen by those who are perfectly equipoised. It is not empty like space, so at the time of the Dharmakaya, the omniscient wisdom is deep and difficult to fathom, inwardly clear, merging without obscuration, like the full moon setting in the Dharmadhatu, although it is not visible to the appearance of others, it knows from form to omniscience. Therefore, the radiance of wisdom that appears outwardly is never interrupted. That is what it means. Root text: The realm of the Victorious Ones, to be known by each individual's self-cognizance, Is neither one nor many, neither existent nor nonexistent, Transcending conceptualization like space, Without attachment, without change, peaceful from all elaborations, Transcending the realm of speech, gathered by the ultimate truth, Cannot be measured by conceptual thought, expression, or reasoning, Because it contradicts the mind and analogies, Even the lords of the ten bhumis cannot fathom its sphere.
Chinese
不是。 引导者们现量显现之处， 深寂青春宝瓶之美室中， 三时诸佛恒常安住然， 从相之分彼此互不见。 自性离戏法界意界一。 此乃指，那也是过去、现在、未来三时出现的引导者们现量显现之处，深寂青春宝瓶，即内明澄寂而无迷昧的乐空双运，远离生老病死的庄严室中，三时诸佛恒时安住，然融入自显法界之大寂静中，因无相之法，故以彼此互不见之方式安住，然自性离戏之法界中，意之虚空盘旋为一，如诸小河流入大海融为一味。 根本： 觉性无灭之自声中， 大悲外显圆满受用身。 处所时与导师法眷属， 五种决定身与净土及， 相好功德海之自性者。 此乃指，于内法界离戏法性之状态中虽未动摇，然觉性无灭之自声中，大悲外显圆满受用身，五种决定者，乃相好之海自性者。彼之意执持法身之分，事业执持化身之分，故三身无二之自性。觉性自性之光明为报身，觉性显现为种种乃化身，无论显现为何然不离无生之义乃法身。 根本： 处乃任运圆满密严胜乐宫， 五智之光芒明亮闪耀燃。 如以虚空自在之兵器覆盖般， 按则柔软抬则膨胀之相。 无量宫殿具备四门楼， 八足骏马五智之砌筑。 飞檐半网箭楼具箭垛， 视绫罗绸缎功德目广者。 乐空供云慈爱喜悦动摇者。 拂尘华盖伞幢宝顶饰。 帏幔珠网净室富丽堂皇美。 纵横深广不可见，所见皆是， 数量无
English
It is not. The place manifest to the guides, In the beautiful chamber of the profound, peaceful, youthful vase, The Buddhas of the three times always abide, But from the aspect of forms, they do not see each other. In the expanse of self-nature, free from elaboration, a single sphere of intention. This refers to the fact that the place manifest to the guides who have appeared, are present, and will appear in the three times, the profound, peaceful, youthful vase, that is, the union of bliss and emptiness, clear and unclouded within, free from birth, death, aging, and decay, in the beautiful chamber, the Buddhas of the three times always abide, but in the great peace of absorption into the expanse of self-appearance, because there is no characteristic of forms, they abide in a way that they do not see each other, but in the expanse of self-nature, free from elaboration, the sphere of intention swirls as one, like various streams merging into the ocean as one taste. Root: From the self-sound of unceasing awareness, Compassion outwardly manifests as the enjoyment body. Place, time, teacher, dharma, and retinue, The five certainties, body, and pure land, Possessing the nature of the ocean of marks, examples, and qualities. This refers to the fact that, although not moving from the state of the inner expanse, the nature of reality free from elaboration, from the self-sound of unceasing awareness, compassion outwardly manifests as the enjoyment body, the five certainties, possessing the nature of the ocean of marks and examples. The mind of that holds the aspect of the dharma body, and the activity holds the aspect of the emanation body, so the nature of the three bodies is inseparable. The clear light of the nature of awareness is the enjoyment body, and the various appearances of awareness are the emanation body. However it appears, not going beyond the meaning of unborn is the dharma body. Root: The place is the spontaneously perfect Ogmin, densely arrayed, The rays of the five wisdoms shine brightly and blaze. Like being covered with the weapons of the lord of space, When pressed, it is soft, and when lifted, it seems to swell. The immeasurable beautiful chamber has four gates, Built with the five wisdoms, with eight horse legs. Eaves, half-nets, arrow towers with battlements, Qualities desired as silk, wide-eyed. Offering clouds of bliss and emptiness, moving with love and joy. Fly-whisks, parasols, banners, jewel tops. Curtains, pearl nets, pure chambers, splendidly beautiful. Invisible in length and width, whatever is looked at is, Numberless.
Chinese
如同接触虚空成为容器一般，每个作为基础的无量宫殿中，所依的五部主尊的座床是，具有劫夺者狮子、双饮者大象、具知骏马、舞姿孔雀、妙音鸟，在莲花日月之上。这是说，圆满受用之处是，庄严圆满的色究竟天，五种智慧的光芒明亮闪耀，以炽燃的光辉，如同用帝释天的武器遮盖整个虚空般美丽。按之柔软，抬之跃起般的巨大无量宫，极其美丽且具备四门，具备马足和各种装饰，以五种智慧的墙壁装饰，飞檐、半网、箭楼、 புśu ḍa 等装饰无不齐全。墙壁根基的周围，在欲妙的绸缎上，以欲妙五功德的自性，明目女神等天女们，以嬉戏的爱意摇动着空乐的供云而充满。拂尘、伞盖、胜幢、宝顶、顶幡和网饰、净室等充满华丽。水面宽广深邃不可见，无论看任何地方，数量都不可计数，如同虚空成为容器一般，每个作为基础的无量宫殿中，所依的五部主尊的座床是，具有劫夺者狮子、双饮者大象、具知骏马、舞姿孔雀、妙音鸟这五种。在莲花日月重叠之上，世尊毗卢遮那佛和，不动金刚佛、宝生佛、无量光佛、不空成就佛各自与眷属一同安住。如是宣说。根本：三时圆满普贤时。这是说，三时圆满是指过去时、未来时和现在时三者平等圆满，称为普贤时。如是宣说。根本：无有迁变圆满相，示现五佛。毗卢遮那佛、不动金刚佛、宝生佛。光芒万丈，不空成就佛是。各自与其部族的佛母们。处于七合的自性大乐中。这是说，从本体上来说，由于没有动摇，所以没有迁变，但是自性的功