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The body is: the essence arises from the causes and conditions of the enjoyment body just mentioned. The time is constant and uninterrupted, lasting as long as samsara exists. The place is where sentient beings to be tamed reside, equal to the extent of space. According to whatever way and capacity is appropriate, activities are accomplished with unsurpassed benefit and happiness. Therefore, the activity is solely to accomplish the benefit of sentient beings. There are also classifications of this: such as the emanation body residing in Tushita heaven, such as the supreme emanation body Shakyamuni Buddha, such as the skillful emanation body, the king of the Gandharvas, Rabga (Extremely Joyful), playing the lute to tame beings, and so on, there are many. In short, the Dharma body is from the non-conceptual nature like the sky, the enjoyment body appears like the moon, and the emanation body appears in various forms like the moon in water, thereby fulfilling the wishes of the beings to be tamed. This is the connection of the essence or what arises from it. Among these, mainly in the tantric scriptures, it is said that there are four bodies. Although these three bodies have different forms, their nature is inseparable. For the sake of union, the name "essence-nature body" is established. The Ornament for Clear Realization says: The Dharma body spoken of here is given the name "essence-nature body," referring to that which has become the essence of the two form bodies. Secondly, the dependent wisdom also has two aspects. The definition is: any dharma that is free from obscuring stains, and whose own state is manifest, is the definition of wisdom. The divisions are: the four wisdoms spoken of in the sutras, and in the tantras, the all-pervading dharmadhatu is also referred to by the name of wisdom, so there are five. Among these, the dharmata of all dharmas, the alaya itself dissolving into the dharmadhatu, is the essence of the dharmadhatu and wisdom. The definition is: the dharmadhatu is completely pure in its nature, and even the subtle adventitious stains are purified. The dharma-possessor is the clear aspect, the alaya-consciousness dissolving into the dharmadhatu, is the essence of mirror-like wisdom. The definition is: the essence has no grasping of "I" and "mine", there is no partiality towards any object, it is constant and uninterrupted in time, the dharma-possessor is not ignorant of all knowable things, and because there is no appearance of objects, it does not appear towards objects, possessing these five dharmas, and is the source of all other wisdoms. The mind-consciousness is established in the three bodies, which follows the view of the sutras. Other views consider the mind-consciousness transformed.
Chinese
以及个别地觉察。烦恼意转化为平等性智也这样说了。 注释：消融于法界是平等性的体性。 特征是：通达一切法为平等性，不住于有寂二边。具有同等的慈爱和大悲，为了适应众生的意乐而示现佛身。 烦恼意消融于法界是个别地觉察之智的体性。 特征是：了知轮涅一切法不混杂，成为总持和三摩地的生处，因此为菩萨眷属们宣说无漏之法，断除怀疑之网。 五根识消融于法界是成所作智的体性。 特征是：在一切世间界中以无量化身不可思议地成办利益众生之事。 第三，宣说功德和事业分二：第一，功德是：自利是胜义谛法身或意义之身，具有十力，四无畏，十八不共佛法，这是远离所断烦恼的果位，具足三十二种功德。 他利是世俗谛身或表号之身，这是福德资粮如海般成熟的果报，具足三十二相。 总之，二者合起来，二身所具有的离系成熟功德称为六十四功德。 如《宝性论》所说： “自利他利胜义身， 依彼之世俗身性， 离系及以成熟果， 功德差别六十四。” 等等广说。 此外，还有无漏五蕴，五眼，六神通，四无碍解，四陀罗尼门，十自在，八胜处，大悲，无烦恼，随愿而知，十力等等无量功德。 这些也是往昔在学道时串习如海般的二资粮，由其共同作用，从远离法界一切障碍的力量中显现。 本体是自
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and individually discerning. It is also said that afflicted mind transforms into the wisdom of equality. Note: Dissolving into the sphere is the essence of equality. Its characteristic is: Having understood all dharmas as equality, it does not abide in the two extremes of samsara and nirvana. Possessing equal love and great compassion, it manifests as the body of the Buddha in accordance with the inclinations of sentient beings. The afflicted mind dissolving into the sphere is the essence of the wisdom of individual discernment. Its characteristic is: Knowing all the dharmas of samsara and nirvana without confusion, and becoming the source of dharanis and samadhis, it teaches the unpolluted dharma to the retinue of Bodhisattvas and cuts the net of doubt. The five sense consciousnesses dissolving into the sphere is the essence of the wisdom of accomplishment. Its characteristic is: Accomplishing the benefit of sentient beings in an inconceivable way with immeasurable emanations in all realms of the world. Third, explaining qualities and activities is twofold: First, qualities are: Self-benefit is the ultimate truth Dharmakaya or the body of meaning, possessing the ten powers, four fearlessnesses, and eighteen unshared qualities of the Buddha, which is the result of being free from afflictions to be abandoned, possessing thirty-two qualities. Other-benefit is the conventional truth body or the body of signs, which is the result of the ripening of a sea-like accumulation of merit, possessing the thirty-two major marks. In short, the combination of the two is called the sixty-four qualities of separation and maturation possessed by the two bodies. As stated in the Uttaratantra: "Self-benefit, other-benefit, the ultimate body, And the conventional body that depends on it, The fruits of separation and maturation, These sixty-four distinctions of qualities." And so on, extensively explained. Furthermore, there are the five unpolluted aggregates, five eyes, six superknowledges, four kinds of perfect knowledge, four dharani gates, ten exhaustions, eight victories, great compassion, freedom from afflictions, knowing according to wishes, ten powers, and so on, possessing endless qualities. These also arise from the power of being free from all obscurations of the sphere due to the co-operative cause of having accustomed to the two accumulations like an ocean in the path of learning in the past. The essence is self-
Chinese
是无漏智慧，具有不可思议的自性。第二，不可思议的事业是：这样依靠无边功德，如来所作的事业，直至轮回存在之间，永不间断，故是常恒；对于如同虚空边际的一切有情，平等摄受，故是周遍；本体是为安置于暂时增上生道而利益；究竟是为安置于决定善妙菩提之果位而安乐，这二种意义，不需勤作而自然成就，是自在获得任运成就之不可思议事业之理。常且周遍任运成，功德到彼岸之果。如是说。功德等这些的详细分类，需要从宗喀巴大师所著的《菩萨愿文难解》等中了解。简略的在三宝的分类中已经说过，所以这里不写了。这些也如《广大经》中所说：通达二无我，圆满到彼岸，次第行十地，瑜伽行者以二谛能获得趋向成佛之果位。如是说。这样声闻、独觉、菩萨的三种乘的见解和，三摩地和，断证的差别简略地说，荣索巴大师所著的《见解备忘录》中说：声闻的见解是证悟人无我。三摩地是安住于有相的地上。断证是断除与有相关的。独觉的见解是：对于法，以色蕴所摄的一切法证悟为无我。三摩地是证悟词句无意义，安住于不可言说的状态，使所取的觉悟衰退，然而生起不可言说之想，所以能取的分别没有断除。断证是无论什么，对于一切生起的法，都知晓为灭法的自性。大乘共同的见解是：证悟法与人二无我。三摩地是超越所取和能取的分别，获得无分别的智慧，极其
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is the stainless wisdom, possessing the nature of inconceivable. Second, the inconceivable activity is: Thus, relying on limitless qualities, the activity of the Tathagata, until the cycle of existence remains, is continuous and uninterrupted, hence it is constant; for all sentient beings equal to the extent of space, it equally embraces, hence it is pervasive; its essence is beneficial for establishing on the path of temporary higher realms; ultimately, it is happiness for establishing on the state of definitive goodness, the fruit of enlightenment. These two meanings arise without effort, hence it is the manner of freely attaining the inconceivable activity of spontaneous accomplishment. Constant and pervasive, spontaneously accomplished, the fruit of qualities that have reached the other shore. Thus it is said. The detailed classifications of these qualities, etc., need to be understood from Je Tsongkhapa's commentary on the Bodhisattva's Prayer, etc. A brief summary has already been mentioned in the classification of the Three Jewels, so it is not written here. These are also as stated in the Extensive Sutra: Realizing the two selflessnesses, perfecting the other shore, progressing through the ten bhumis in sequence, the yogi, through the two truths, can attain the path to Buddhahood. Thus it is said. Thus, to briefly summarize the differences in the views, samadhi, and relinquishments of the three vehicles of Shravakas, Pratyekabuddhas, and Bodhisattvas, Rongzompa Chenpo's "Notes on Views" states: The view of the Shravakas is the realization of the selflessness of the person. Samadhi is abiding on the ground with an object. Relinquishment is abandoning connections to all of existence. The view of the Pratyekabuddhas is: Regarding phenomena, all phenomena included in the aggregates of form are realized as selfless. Samadhi is realizing that the meaning of words is meaningless, abiding in an inexpressible state, causing the apprehension of the apprehended to diminish, yet the thought of being inexpressible arises, so the grasping conceptualization is not abandoned. Relinquishment is whatever it may be, all those phenomena that arise are known as the nature of cessation. The common view of the Mahayana is: realizing the selflessness of both phenomena and the person. Samadhi is transcending all conceptualizations of the apprehended and the apprehender, obtaining non-conceptual wisdom, extremely
Chinese
安住于清净的法界中。断除的程度是完全断除习气的连接，获得一切种类的殊胜智慧。如是说，应知晓。这样，生起引导的声闻、缘觉、菩萨三乘的教法略说完毕。第二，果乘密法是：究竟的果位坛城本身。以见行特殊的门径，从现在开始尽可能地将之作为道，依靠此方便迅速成就佛果。此法超胜于因乘之处在于：在名相乘中，需在因地上付出巨大努力，通过积累大量资粮才能成就。而密法依赖于因，果已成熟，只需付出少量努力便可成佛，因此超胜。因乘需经历五道十地，历经无数劫才能成佛，而密法中，上等者一生，中等者中阴，下等者也仅需经历几世便可成佛，因此在时间上更为迅速，也因此超胜。因乘中，即使是初地见道，也需要积累无数资粮等。而密法的坛城会供等，仅需少量资财便可成就，因此也超胜。因乘不会直接展示笔直的道路，而是通过不了义和了义、密意和隐蔽密意等方式进行阐述和安立。而密法直接展示唯一的笔直道路，因此接近寂止且无有障碍，也因此超胜。此外，相比于因乘，密法在成办所欲之事时，方法更多，困难更少，不愚昧，且能以敏锐的根器迅速成就，以此方式而超胜。《三类灯》中说：虽为同一义，然不愚昧，方法多且无有困难，以敏锐根器所掌控，密法殊胜超胜。为何称为果乘和金刚乘呢？嘿热嘎嘎波中说：名相因之乘，说心性为成佛之因。果乘密法，观修心性即是佛。因与果为何，于此方面亦应善加了知。因此，在名相乘中，心性仅被认为是成佛之因。通过二资粮的增长，方能成就佛果。
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It abides in the pure realm of Dharma. The extent of abandonment is the complete abandonment of all connections of habitual tendencies, attaining the supreme wisdom of all aspects. As it is said, it should be known. Thus, the teachings of the three vehicles of Hearers, Solitary Realizers, and Bodhisattvas, which lead to the origin, have been briefly explained. Secondly, the Fruit Vehicle of Mantra is: the ultimate mandala of the fruit itself. Through the means of relying on methods that make it the path as much as possible from now on, through the door of special views and practices, Buddhahood itself is quickly accomplished. The way in which it is superior to the causal vehicle is also that: in the Characteristic Vehicle, great effort is made on the cause, and it must be accomplished with great accumulation. Mantra, however, is superior because the fruit has ripened in reliance on the cause, and Buddhahood is attained with little effort. From the cause, the five paths and ten grounds are attained with great difficulty over countless eons, and Buddhahood is attained. Mantra, however, is superior because the best attain it in one lifetime, the intermediate in the bardo, and even the worst attain Buddhahood after several lifetimes, so it is faster in time. In the causal vehicle, even seeing the truth on the first ground requires immeasurable accumulations, etc. The mandala feast of Mantra, etc., is accomplished with little, so it is also superior. The causal vehicle does not show the path directly, but explains and establishes it through provisional and definitive meanings, intentions and hidden intentions, etc. Mantra, however, shows the path directly and immediately, so it is superior because it is close to peace and without interruption. Furthermore, compared to the causal vehicle, the Mantra Vehicle is superior in accomplishing desired goals because it has more methods, less difficulty, is not deluded, and is quickly accomplished by sharp faculties. In the Lamp of the Three Aspects, it is said: Although it is the same meaning, it is not deluded, there are many methods and no difficulties, and it is controlled by sharp faculties, the Mantra Vehicle is particularly superior. Why is it called the Fruit Vehicle and the Vajra Vehicle? In the Heruka Galpo, it is said: The Characteristic Causal Vehicle says that mind itself is the cause of Buddhahood. The Fruit Mantra Vehicle meditates on mind itself as Buddhahood. Whatever is cause and effect, one should thoroughly understand the aspects of it. Therefore, in the Characteristic Vehicle, mind itself is only known as the cause of Buddhahood. Through the increase of the two accumulations, Buddhahood is attained.