English
Thus, through the manifestation of wisdom, one is liberated from the extreme of non-existence. As it says in the Uttaratantra: "Unmade and spontaneously accomplished, not realized through other causes, endowed with wisdom, love, and power, the Buddha possesses the two benefits." Therefore, the result is the three bodies, wisdom, compassion, and activity. The former is the transformation of the eight consciousnesses into the three bodies, as it says in the Golden Light Sutra: "The transformation of the entering consciousness becomes the manifestation of the Nirmāṇakāya. The mind abiding in the Ālaya is tamed, showing the Sambhogakāya. The consciousness of the Ālaya is tamed, attaining the Dharmakāya. Thus, the three bodies of all Tathāgatas are said to be spontaneously accomplished. The Nirmāṇakāya is in accordance with the conduct of all Buddhas. The Sambhogakāya is in accordance with the intention of all Buddhas. The Dharmakāya is in accordance with the body of all Buddhas." Thus, the three bodies are inseparable, benefiting sentient beings according to what is appropriate to tame them. As it says in the Compendium Sutra: "Thirty-two marks, complete with power, without limit. For sentient beings, they proclaim and expound the excellent Dharma." The second is wisdom, as it says in the Mother Sutra: "The perfectly enlightened Buddha relies on unobstructed wisdom regarding all phenomena." As it says in the Ornament of the Sutras: "The Buddhas are the direct eye, constantly and without beginning, engaging in seeing." That is, the wisdom that knows the suchness of phenomena, the wisdom that knows the nature of phenomena, and the non-dual wisdom. The first, as it says in the Extensive Mother Sutra: "In all forms, there is nothing unseen, unheard, unknown, or uncomprehended." As it says in the Intermediate Mother Sutra: "The Tathāgata, the perfectly enlightened Buddha, fully knows the mind of those sentient beings in the ten directions, the holding and scattering of the world, just as the branches of the Dharma nature are. For the mind of sentient beings with attachment, he fully knows that it is with attachment, just as it is. Similarly, for those without attachment, hatred, and ignorance. For the fickle mind.
Chinese
善和，可见的和，不可见的和，行走和，聚集和，分散和，收拢等等，如实地完全了知。如是说。又，对于已逝的法，不执著、不迷茫的智慧观照生起。对于未来的法，生起。对于现在的法，生起。如是说。第二，如何如实知，在《中观母经》中说：不观照他人之心的运行、生起、止灭、安住和安住的变异。不错乱的真如，不变异的，无相的，无作者的，无戏论的，无所缘的，如实地完全了知。如是说。第三，知有多少，即如实地知有多少。在《摄类学》中说：智慧不死甘露，无他方便具足。此与虚空界相同，无有差别。如是说。在《中观母经》中说：通达一切法平等性的智慧，是为智者。如是说。第三，慈悲心，从佛陀开始，没有一个众生未被慈悲所摄持，直至轮回未空，都以大悲救护。在《金光明经》中说：诸佛薄伽梵在四种行持中，没有不被智慧所摄持的。没有不以慈悲观照一切法的。没有不以利益和安乐摄持一切众生的。如是说。在《中观母经》中说：诸佛薄伽梵以大悲，令无量众生完全成熟，观照生起证悟，这被称为如来之慈悲生起。如是说。第四，以事业成办利益，是以智慧成办，而且是无勤作和持续不断地成办利益。以智慧成办是，在《母经》中说：一切身之事业，智慧先行，智慧随后。一切语之事业，智慧先行，智慧随后。一切意之事业，智慧先行，智慧随后。无勤作地成办利益和持续不断地成办利益。
English
And virtue, the visible and the invisible, walking and, gathering and, scattering and, collecting and so forth, are completely and truly known as they are. Thus it is said. Moreover, for the past dharma, the wisdom that is unattached and undeluded arises. For the future dharma, it arises. For the present dharma, it arises. Thus it is said. Second, knowing how it is, in the Middle Mother Sutra it says: One does not observe the going, arising, ceasing, abiding, and changing of the mind of another person. The non-mistaken suchness, the unchanging, the signless, the actionless, the non-elaborate, the objectless, are completely known as they truly are. Thus it is said. Third, knowing how many, is knowing how many as they truly are. In the Compendium it says: Wisdom, the deathless nectar, is complete with otherlessness and skillful means. This is the same as the space realm, there is no difference. Thus it is said. In the Middle Mother Sutra it says: Skilled in the wisdom that realizes all dharmas as equality. Thus it is said. Third, loving compassion, from the Buddha onwards, there is not a single sentient being that is not held by compassion, and until samsara is empty, they are protected by great compassion. In the Excellent Golden Light Sutra it says: 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 seen with compassion. There is no sentient being that is not held by benefit and happiness. Thus it is said. In the Middle Mother Sutra it says: The Buddhas, the Bhagavat, with great compassion, cause infinite sentient beings to be completely ripened, and the arising of vision and realization occurs, this is called the arising of the Tathagata's compassion. Thus it is said. Fourth, accomplishing benefit through activity is accomplished through wisdom, and it is accomplished without effort and continuously. Accomplishing through wisdom is, in the Mother Sutra it says: All activities of the body, wisdom goes before, and wisdom follows after. All activities of speech, wisdom goes before, and wisdom follows after. All activities of mind, wisdom goes before, and wisdom follows after. Accomplishing benefit without effort and continuously accomplishing benefit.
Chinese
这在解释身体构造时已经说过了。此外，虽然在许多经续中都说佛的功德不可思议，但这里简要地说，如《经庄严论》中说：无烦恼和愿智，现量个别正智，一切清净之四种，十自在和十力，以及四无畏，三无护，三念住，以及无忘失法，习气完全摧毁，生生世世大悲心，唯有牟尼才有的不共法，十八不共法，以及一切种智等等。这些已经解释了中观的意义。《辨别一切乘之日光明显论》中，中观乘的安立品第九。
English
This has already been said in the context of explaining the bodily structure. Furthermore, although the specific qualities of the Buddha have been said to be inconceivable in many sutras and tantras, here they are stated concisely, as it says in the Ornament of the Sutras: 'Without afflictions and wish-wisdom, direct individual correct knowledge, the fourfold purity of all aspects, the ten powers and the ten strengths, as well as the four fearlessnesses, the three unguardednesses, the three mindfulnesses, and the dharma of non-forgetfulness, the complete destruction of habitual tendencies, the great compassion of lifetimes, the unique dharmas of the Muni alone, the eighteen unshared dharmas, and the all-knowingness,' and so on. These have explained the meaning of Madhyamaka. From The Sun Illuminating the Differentiation of All Vehicles, the ninth chapter, The Establishment of the Madhyamaka Vehicle.
Chinese
第一，重视沐浴和清洁，身语意三门安住于苦行的外续部乘，虽然从自身方面没有差别，但显现为所化众生三种形态。之后，以身体的行为为主的事部；身语的行为与禅定一同修习的行部；以内在的禅定为主的瑜伽部。其中，所诠释的续，基、道、果联系紧密，能诠释的五种圆满具足，续的事物无不完备。以此调伏的所化众生，其智慧的差别有三种，即中等的下等、中等的中等、中等的上等。调伏的方法也显现为三种。《总纲》中说：苦行明咒的乘，以对境来说也是三种。事行瑜伽续，所化众生的智慧差别，在中等中也有三种，即下等、中等和上等。调伏的方法，如来也分了三种。第二，事部的差别有七种：入门、见解、禅定、行持、誓言、道之长短、果。 《总纲》中说：入门、见解和禅定，行持和戒律，道之长短，以及果，总共宣说了七种。第一种又分为两种： общей 密咒总的入门和特别的事部的入门。第一种是：以世俗谛本尊的坛城和胜义谛心性生灭住三者，远离来去的边，自性真假二谛无别作为入门。该论中说：密咒总的入门是，从真假二谛无别的门进入。第二种是特别的事续自身的入门：身体清净，断除三种不善；语言清净，断除四种不善；意清净，断除三种不善，从而完全清净。 还有，身体以本尊的身，语言以语，意以意来自然进入。该论中说：特别的事部的入门是，身语意三清净，从三身意的自性进入。以及，《大圆满甚深义总集》中说：从清净三门进入后，主要执着于外在的资具。这样说的。
English
Firstly, the outer tantra vehicle, which emphasizes bathing and cleanliness, and in which body, speech, and mind abide in asceticism, although there is no difference from its own side, appears in three forms for the beings to be tamed. Then, the Action Tantra, which mainly emphasizes the actions of the body; the Performance Tantra, which practices the actions of body and speech together with samadhi; the Yoga Tantra, which mainly emphasizes inner samadhi. Among these, the subject matter of the tantra, the basis, path, and result are closely connected, and the five perfections of the expression are complete, so that all things in the tantra are complete. The beings to be tamed by this, the differences in their intelligence, are also threefold: the lowest of the middling, the middling of the middling, and the highest of the middling. The methods of taming also appear as three. In the General Chapter, it says: The vehicle of asceticism and mantra, in terms of the object, is also threefold. Action, Performance, and Yoga Tantras. The difference in the intelligence of the beings to be tamed is also threefold in the middling, namely, the lowest, the middling, and the highest. The methods of taming are also divided into three by the Tathagata. Secondly, the distinctions of the Action Tantra are seven: entrance, view, samadhi, conduct, vows, duration of the path, and result. In the General Chapter, it says: Entrance, view, and samadhi, conduct and discipline, duration of the path, and results, are explained as seven in total. The first is divided into two: the general entrance of secret mantra and the particular entrance of Action Tantra. The first is: entering through the door of the indivisibility of the two truths, with the mandala of the deity of conventional truth and the nature of mind of ultimate truth, the three of arising, abiding, and ceasing, free from the extremes of coming and going. In that very text, it says: The general entrance of secret mantra is to enter through the door of the indivisibility of the two truths. The second is the particular entrance of the Action Tantra itself: purifying the body by abandoning the three non-virtues; purifying speech by abandoning the four non-virtues; purifying the mind by abandoning the three non-virtues, thereby becoming completely pure. Also, the body naturally enters as the body of the deity, speech as speech, and mind as mind. In that very text, it says: The particular entrance of the Action Tantra is that the three of body, speech, and mind are completely pure, and enter into the nature of the three bodies and mind. And, in the Great Perfection Definitive Meaning Collection, it says: Having entered through the three doors of purification, mainly clinging to external resources. Thus it is said.
Chinese
第二，关于见解分二：行部的见解和密宗总的见解。第一，所有包含外器内情的法，在胜义谛中，自性不成立，远离有无等边。未证悟此理时，在显现中，如幻如梦般，迷乱显现不灭之相显现时，实际上，自性即是如来藏，果位三部坛城本自如水与湿性般存在。如是说：见解，外器内情诸法，胜义谛离戏，远离边，世俗如幻之体性，于迷乱之面显现任何，如来藏自性，果位自性本自存在，如水与露珠一般。如是说。胜义谛心性清净，希求远离四边，其反面的功德，显现为世俗三部。拉贤中说：细微之所缘即是行部，自心完全远离四边。为了智慧，不是为了其他。如是说。格朗朗显现之智慧，所见之事物高耸粗糙，于六半部之坛城中，见而观清净。如是说。第二，总的见解是，超胜于名相的密宗见解是，具足一切相的圆满一切相，认为除此之外没有世俗。总纲中说：二谛本自无别，是密宗总的见解。如是说。道次第中说：清净与痛苦，在世俗中也无别，见解高低仅此而已。如是说。其自身中说：无为自性显现有为，显现有为金刚性，因此本体无有差别。等等如是说。第二，毗瓦巴分二：顿悟和渐悟。第一，细微之所缘即是行部，自心完全远离四边。如是说，认为见解是顿悟，说毗瓦巴是顿悟解脱。不动证悟大金刚续中说：显现世间法身以心明，生起心之散乱，所证悟之境显现任何，变成任何，无有遮破与舍弃。如是说。证悟粗相之本体此