Chinese
脱离了所有束缚，如欲望、痛苦和相，因自我的空性而从有边的束缚中解脱。因无有明暗变异，显现一切智智，而从无边的束缚中解脱。《广大母经》中说：“一切相智是现证的体性。”等等。第三，从《宝性论》中说：“非为造作自然成，不由他缘而能悟，具足智悲与能力，是具二利之佛陀。”因此，果是三身，以及智慧的妙智，慈悲的大悲，事业的利生事业。前者是八识转为三身，如《金光明经》中说：“修习入之识，则现化身。修习安住于阿赖耶之意，则示现报身。修习阿赖耶识，则得法身。如是，一切如来皆是三身任运成就。”化身是与一切佛陀行持相同。报身是与一切佛陀意趣相同。法身是与一切佛陀身相同。如是。其中三身是，法身是界智二无别的信解二者的自性，是离戏无生而安住的，如《摄颂》中说：“获得不死妙智，除此之外无他。”等等，以及《入中论》中说：“所知干薪 जलानाम् (jñānānām，智慧) 尽焚已，寂灭是诸佛 धर्मकाय (dharmakāya，法身) 身。”如是，法身从烦恼等一切束缚中解脱，但并非一无所有断灭，而是大常、大乐、无有间断且极清净的，如《金光明经》中说：“法身依于自性故名为常。名为我。依于大定故名为乐。依于大智慧故名为净，是故如来是安住于证得常乐净者。”报身是，以具足身相好和随好，于十地眷
English
Having abandoned all bondages such as desire, suffering, and characteristics, one is liberated from the extreme of existence through the emptiness of self and what belongs to self. Having manifested the all-knowing wisdom without clarity or obscurity, one is liberated from the extreme of non-existence. The Extensive Mother Sutra states, "The very nature of all aspects of knowledge is manifest." And so forth. Thirdly, from the Uttaratantra: "Uncompounded and spontaneously accomplished, not understood through other conditions, endowed with knowledge, love, and power, the Buddha possesses two benefits." Therefore, the result is the three kayas, the wisdom of knowledge, the compassion of love, and the activity of deeds. The former is the transformation of the eight consciousnesses into the three kayas, as stated in the Golden Light Sutra: "By training the entering consciousness, the nirmanakaya is manifested. By training the mind abiding in the alaya, the sambhogakaya is shown. By training the alaya-vijnana, the dharmakaya is attained. Thus, all Tathagatas are said to have the three kayas spontaneously accomplished. The nirmanakaya is in accordance with the conduct of all Buddhas. The sambhogakaya is in accordance with the intention of all Buddhas. The dharmakaya is in accordance with the body of all Buddhas." Thus it is. Among these three kayas, the dharmakaya is the nature of the two faiths, the indivisibility of the sphere and wisdom, abiding without elaboration and without birth. As stated in the Condensed Sutra: "Having obtained the supreme immortal wisdom, there is nothing else." And so forth, and as stated in the Madhyamakavatara: "Having completely burned the dry firewood of knowable objects, the quiescence is the dharmakaya of the conquerors." Thus, although the dharmakaya is liberated from all bondages such as afflictions, it is not nothingness or annihilation, but is the great permanence, great bliss, uninterrupted, and utterly pure. As stated in the Golden Light Sutra: "The dharmakaya is called permanent because it relies on its own nature. It is called self. It is called bliss because it relies on great samadhi. It is called pure because it relies on great wisdom. Therefore, the Tathagata abides in possessing and dwelling in permanence, bliss, and purity." The sambhogakaya is, by possessing the signs and marks of a body, the retinue of the ten bhumis.
Chinese
是菩萨的事业。化身是：在世间以不可思议的化身，随应所化而化现，成办利益。集经中说：三十二相和威力，力量无边际，为众生宣说殊胜空性法。以及相品中也明示。现观庄严论中说：三十二相，八十随好之自性，为令大乘受用故，能仁受用圆满报身。如是说。智慧是：母经中说：圆满正等觉佛陀们，已证得对一切法无有障碍之智慧。以及经庄严论中说：诸佛具有现量眼，能无碍普见。因此，也有如所有性智，尽所有性智，和无别智。初者是：从广大母经中说：无论任何事物，在任何情况下，没有未曾见、未曾闻、未曾知、未曾领会的。以及中品母经中说：如来应供正等觉，以法性如实了知十方世界众生的心之摄与散。如实了知彼等众生的心，若有贪欲则知有贪欲之心。如是，亦知离贪欲、嗔恚、愚痴。心之宽广与狭隘，可指示与不可指示，散乱与专注，开展与收摄等等。又说：于过去之法，无碍无执之智慧见终结。于未来之法，无碍无执之智慧见开始。于现在生起之法，无碍无执之智慧见终结。以及中观二谛论中说：此等显现之法，皆是依赖而生，一切由一切智者现量见。如是说。中者是：中品母经中说：知晓他人之心之行相与生
English
are the deeds of a Bodhisattva. The Nirmanakaya is: In the world, with inconceivable transformations, he transforms according to how beings are to be tamed, and accomplishes their benefit. The Compendium Sutra says: "With thirty-two marks and limitless power and strength, he proclaims the excellent emptiness dharma to sentient beings." This is also clear in the chapter on marks and examples. The Ornament of Clear Realization says: "The nature of thirty-two marks and eighty minor marks, for the sake of enjoying the Great Vehicle, the Sage is considered to be the Sambhogakaya." Thus it is said. Wisdom is: The Mother Sutra says: "The perfectly complete Buddhas have attained unobstructed wisdom regarding all dharmas." And the Sutra Ornament says: "The Buddhas have manifest eyes, and engage in seeing everywhere without obstruction." Therefore, there is also the wisdom that knows the suchness of things, the wisdom that knows the nature of things, and the wisdom that knows without differentiation. The first is: From the Extensive Mother Sutra: "In all ways, there is nothing that has not been seen, heard, known, or understood." And from the Intermediate Mother Sutra: "The Tathagata, Arhat, Perfectly Complete Buddha, knows perfectly, as it is in reality, the gathering and scattering of the minds of those sentient beings in the ten directions of the world. He knows perfectly, as it is in reality, that the minds of those sentient beings are attached to desire, and he calls it a mind attached to desire. Likewise, he knows those who are free from desire, hatred, and delusion. The mind's vastness and narrowness, what can be indicated and what cannot be indicated, scattering and focusing, expanding and contracting, and so forth, he knows perfectly as they are in reality." And again: "The wisdom that sees the past dharmas without obstruction or attachment concludes. The wisdom that sees the future dharmas without obstruction or attachment begins. The wisdom that sees the present dharmas that arise without obstruction or attachment concludes." And the Madhyamaka Two Truths says: "These appearances, all that arises in dependence, are directly seen by the all-knowing one." Thus it is said. The middle one is: The Intermediate Mother Sutra says: "Knowing the going and arising of the mind of another person.
Chinese
不生和灭，不住留和，也不见住留而有其他转变。不错乱的真如，不变异，没有分别念，没有相状，没有造作，没有戏论，没有所缘，如实地彻底了知。如是说。以无二的方式了知，即是如何了知如所有性，如《摄事品》中说：从不死的殊胜智慧中，获得没有其他的。如是说。此与虚空界相同，没有差别。如是说。从《中品般若经》中说：善巧于通达一切法平等性的智慧。如是说。第三，从佛陀到所有众生，没有一个不被慈悲所摄持，并且直到轮回未空尽之前，都以大悲救护。如《金光明经》中说：诸佛薄伽梵以四种行仪没有不以智慧摄持的。没有不以慈悲摄持一切法的。没有不以利益和安乐摄持众生的。如是说。从《中品般若经》中说：诸佛薄伽梵的大悲，恒常观照着使无量众生得以成熟，这被称为如来大悲。如是说。第四，以事业成办利益，也是智慧的事业。而且，这也是不费力气和持续不断地成办利益。智慧的事业是，从《母经》中说：所有身的事业都是以智慧为先导，跟随智慧。所有语的事业都是以智慧为先导，跟随智慧。所有意的事业都是以智慧为先导，跟随智慧。如是说。第二是，不费力气地，以三身智慧和事业来成办众生的利益。例如，如同日月的光影不移动，而在不同的水中显现影像一样，也如意宝等珍宝一样。《楞伽经》中说：因为安住是殊胜的缘故，如同各种珍宝一样，成办众生的利益，如同水中显现影像一样。如是说。《摄大乘论》中说：如同珍宝发出悦耳的声音。
English
They do not see arising and ceasing, abiding and, in abiding, changing into something else. The unerring Suchness, the unchanging, the non-conceptualizing, the signless, the uncreated, the unelaborated, the objectless, they thoroughly know as it is in reality. Thus it is said. Knowing in a non-dual way is how to know the suchness of all things. As it is said in the Compendium: From the immortal, supreme wisdom, one obtains nothing other than that. Thus it is said. This is like the realm of space, without difference. Thus it is said. From the Intermediate Mother Sutra: Skilled in the wisdom that realizes the equality of all phenomena. Thus it is said. Third, from the Buddha to all sentient beings, there is not one who is not held by compassion, and until samsara is emptied, they are protected by great compassion. As it is said in the Supreme Golden Light Sutra: The Buddhas, the Bhagavat, in the four modes of conduct, there is nothing that is not held by wisdom. There is no dharma that is not seized by compassion. There is nothing that is not seized by benefit and happiness for sentient beings. Thus it is said. From the Intermediate Mother Sutra: The great compassion of the Buddhas, the Bhagavat, constantly looks upon the ripening of limitless sentient beings; this is called the great compassion of the Tathagata. Thus it is said. Fourth, accomplishing the benefit through activity is also the activity of wisdom. Moreover, it is accomplishing the benefit without effort and continuously. The activity of wisdom is, from the Mother Sutra: All activities of the body are preceded by wisdom and follow wisdom. All activities of speech are preceded by wisdom and follow wisdom. All activities of mind are preceded by wisdom and follow wisdom. Thus it is said. The second is that without effort, the benefit of sentient beings is accomplished by the three bodies, wisdom, and activity. For example, just as the reflection of the sun and moon does not move but appears in different waters, and like wish-fulfilling jewels and so on. As it is said in the Lankavatara Sutra: Because abiding is supreme, like various jewels, it accomplishes the benefit of sentient beings, just like reflections in water. Thus it is said. As it is said in the Compendium of Vehicles: Just as a jewel makes a pleasant sound.
Chinese
现在从自身产生。 像这样恒常无分别， 佛陀事业种种生起。 如是说。第三，不间断地乃至轮回未空之间利益众生，如《经庄严论》中说： 如同虚空中，世间的 事业不间断一样， 同样无漏法界中， 佛陀事业亦不间断。 如是说。又如《中观经》中说：佛陀薄伽梵以大悲心使无量众生完全成熟，恒常垂视，这被称为如来大悲。如是说。如是等等，如来的十力、四无畏、四无碍解、十八不共佛法等等不可思议的事业，对一切众生，随其所应调伏，乃至轮回未空之间利益众生。象征基道果之义。《普集明觉灯论》中，菩萨乘品第十二。
English
Now it arises from itself. Like this, constantly without conceptualization, Various activities of the Buddha arise. Thus it is said. Third, to benefit beings continuously until samsara is empty. As it is said in the Ornament of the Sutras: Just as in the sky, the world's Activities are continuous, Likewise, from the stainless realm, The Buddha's activities are also continuous. Thus it is said. Also, from the Middle Length Prajnaparamita Sutra: The Buddha, the Bhagavan, with great compassion, completely matures limitless sentient beings, and constantly watches over them. This is called the great compassion of the Tathagata. Thus it is said. Like that, the ten powers of the Tathagata, the four fearlessnesses, the four analytical knowledges, the eighteen unshared qualities of a Buddha, and so on, with inconceivable activities, for all sentient beings, according to what they can be tamed, until samsara is empty, they benefit beings. Symbolizing the meaning of the ground, path, and fruit. From the Lamp of the All-Gathering Awareness, the chapter on teaching the Bodhisattva Vehicle, the twelfth.
Chinese
显现存在还是不存在？如果存在，则成为并非自证。为什么呢？因为显现是世俗的错觉。如果显现存在但不迷惑，那么就成了腹部，即周遍没有成立。那么，显现就成了非世俗。如果承认，那么显现非世俗的誓言就破灭了。如果不存在，那么一切智的佛陀也成了迷惑。如果承认，那么获得佛陀就没有意义了。为什么呢？因为显现是错觉，而一切智者了知显现。又，如果显现存在，但没有真执，所以不迷惑，那么，虽然对所执境没有迷惑，但对所显境有迷惑的邪见就会产生过失。又，如果如上承认，那么现在的这个显现是胜义谛的真理吗？如果认为是，那么认为胜义是离戏等的主张就破灭了。如果不是，那么这个显现就成了真实的。为什么呢？因为胜义是离戏的，而这个显现不是胜义。如果承认，那么就产生了六道众生的显现如同真实一样的过失。这个本身也不是胜义谛的真理，如果偏离这个，也没有胜义谛的真理，那么，又会产生显现成为真实的过失，和之前一样。虽然这个显现本身不是胜义，但如果偏离这个就没有胜义，所以这个本身不是真实的，那么，就非常愚昧了。这个本身也不是常恒的我，如果偏离这个也没有常恒的我，所以这个本身不是无我，而是常恒的我，这样就自相矛盾了。第二，一切法是空性吗？或者，无论你认为什么，比如远离一切承诺，那么，了知那个的理智是迷惑还是不迷惑？如果不迷惑，那么空性和远离承诺等本身就不真实了。为什么呢？因为理智不迷惑且是真实的。如果承认，那么之前的誓言就破灭了。如果理智是真实的，所以空性等是真实的，那么，如果所知是真实的，那么所知也应该是真实的，所以空性或远离承诺就破灭了。例如，如果这边是真实的，那么那边也存在一样。如果迷惑，那么空性和离戏等本身就不真实了。为什么呢？因为了知者是不真实的。如果了知空性的人不知道是迷惑还是不迷惑，那么，所知也