Chinese
法身之体性，宣说化身周遍之智慧增长。初者，于解脱处解脱之法身，如虚空般本来清净，为一味。此时，安住于具足三种智慧，即本体本来清净之智慧，超越戏论言说之边，如水晶球般通彻。自性任运之智慧，显现分之功德，其显现之基础，仅有极微细之清明，而非具有实体之事物。大悲周遍之智慧，本体之能力，显现为基础而不间断，然智慧并不实际观察对境，仅安住于此分。若法身有粗大之存在，则会变成事物和相状，因此体性不应是戏论、寂静。若无极微细之清明显现分，则会变成如虚空般断灭。因此，从二者中返回，安住于空明微细之智慧显现之基础。于《六界续》中云：“于此无有显现为根，因具实体之相状自清净故。安住于大清明之基础，以周遍与被周遍而空。从根本上不间断地显现，显现分之明分不间断。一切心要皆摄集，无垢且于自处清净。”“于诸佛之大秘密中，安住于自性之分。从大悲之各种显现分中，空性分无有间断。所知与智慧二者，于显现分上显现。从无有之显现自清净中，自性力量之大悲，因无有造作之勤奋，于未作之显现方式中，从一开始便无有分别地显现。如阳光般，非自己所作，乃自己之自性如是显现。若所知与智慧无二，则与无情之物有何差别？或者此者会变成断灭之空性。从彼处开始，因此一切智者，于智慧大悲之分上显现。”如是宣说。如是，法身之自有时，三种智慧具足之分，安住于远离常断戏论之边。于《泰尔续》中云：“本体本来清净之智慧上，无明之名亦不存在，无有一与二之数量。以分别而无有存在与非存在之成立。于未分开之体性上，甚至无有智慧之成立。无有言词可说，
English
The nature of Dharmakaya, explaining the increase of the wisdom of the all-pervading Nirmanakaya. The first is the Dharmakaya, liberated in the place of liberation, originally pure like the sky, being of one taste. At this time, abiding in the possession of three wisdoms is the wisdom of the essence of original purity, beyond the extremes of elaboration and expression, like a crystal ball that is completely transparent. The wisdom of self-existing perfection, the basis of the manifestation of the qualities of appearance, is only a subtle clarity, without any substantial objects. The wisdom of all-pervading compassion, the ability of the essence, manifests as a basis without interruption, but the intellect does not actually judge the object, only abiding in that aspect. Furthermore, if the Dharmakaya has a coarse existence, it will become an object and a characteristic, so the nature should not be elaborate and peaceful. If there is no subtle aspect of clear manifestation, it will become like an empty sky. Therefore, turning away from both, the basis of the manifestation of clear and subtle wisdom abides. In the Sixth Sphere it is said: "In this, there is no appearance as a sense, because the characteristics with substance are self-purified. It abides as the basis of great clarity, empty by pervasion and being pervaded. Manifestation without interruption from the beginning, the clear aspect of manifestation is uninterrupted. All the essence is gathered, stainless and pure in its own place." "In the great secret of the Buddhas, it abides in the aspect of self-nature. From the various manifestations of compassion, the aspect of emptiness is uninterrupted. The two, knowable and wisdom, appear in the aspect of manifestation. From the self-purification of the non-existent appearance, the compassion of the power of self-nature, because there is no effort of action, in the manner of unmade appearances, from the beginning it appears without separation. Like light from the sun, it is not done by oneself, but one's own nature appears in that way. If the knowable and wisdom are non-dual, what is the difference from inanimate objects? Or this will become a cut-off emptiness. From there, therefore, all the omniscient ones, appear in the aspect of wisdom and compassion." Thus it is said. Thus, in the self-time of the Dharmakaya, the aspect of possessing three wisdoms abides beyond the extremes of permanence and annihilation. In the Thalgyur it is said: "On the wisdom of the essence of original purity, there is no name of ignorance or existence, there is no number of one or two. By analysis, there is no establishment of existence or non-existence. On the nature of the undivided above, there is not even the establishment of mere wisdom. There are no words to express,