English
English version Unobstructed Dharmakaya (the Dharma body that cannot be hindered). All teachings expounded are readily understood. 6. The above five sentences, encompassing both general and specific aspects, mutually interpenetrate, with forms mutually usurping each other, merging and uniting the five teachings, freely unattached, taking this as the Dharmakaya. The above solely distinguishes between the objective realm and wisdom. 7. Universally encompassing the five divisions of the Dharmakaya, as well as various practices such as compassion and vows, all are contained within this body. Because the merits arising from cultivation will inevitably lead to the realization of truth, they can be integrated without obstruction, as mentioned earlier regarding wisdom. 8. Universally encompassing the meritorious qualities of the Sambhogakaya (the body of bliss, manifested to teach Bodhisattvas) and Nirmanakaya (the body of transformation, manifested to liberate beings), all are contained within this Dharmakaya. Therefore, the *Mahāyānasaṃgraha* states that the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics) are included within the Dharmakaya. There are three interpretations: 1. The characteristics remain as they are, but return to the Dharmakaya of principle (the Dharmakaya embodying truth). 2. Manifested by wisdom, they belong to the Dharmakaya of wisdom (the Dharmakaya embodying wisdom). 3. The characteristics themselves are meritorious Dharmas, hence they are called Dharmakaya. 9. Universally encompassing all three realms of existence (past, present, and future), therefore sentient beings and the environment are none other than the Buddha. One great Dharmakaya possesses the merits of ten Buddhas, and the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya) are all contained within this wisdom and right awareness. 10. Summarizing the previous nine points as a concluding sentence, this is the meaning of the Tathagata's unobstructed and free Dharmakaya. There are four causes for the arising of the Trikaya: 1. Illuminating cause (hetu), illuminating and revealing the inherent true nature of Suchness. 2. Generative cause (hetu), generating and cultivating superior merits. 3. Unobstructed generative and illuminating cause, the generative cause and illuminating cause are mutually identical, and the two results are not different. 4. Summarizing these superior merits as the cause of reliance, that is, manifesting function according to the capacity of sentient beings, as the result to be achieved. There are also four functions: 1. This Dharmakaya of principle and various contemplative wisdoms serve as the object to be awakened and enlightened. The sutra says, 'The Dharmakaya expounds the Dharma, bestowing meaning.' 2. Relying on this Dharmakaya, the Sambhogakaya and Nirmanakaya arise, benefiting sentient beings with superior functions. 3. Or transforming into shapes such as trees, secretly embracing and teaching sentient beings. 4. Pervading every pore of sentient beings in all realms, perfuming freely and without obstruction. Thirtieth, the true and false mind and realm universally have four sentences: 1. From the perspective of emotions, there are mind and realm. The realm refers to emptiness and existence contradicting each other, because two opposing aspects exist. The mind refers to the two views not being broken, which is false emotion. Or the realm has the same nature of emptiness, because they are both the nature of what is clung to. The mind is also the same, both are false views. 2. From the perspective of Dharma, there are mind and realm. The realm refers to emptiness and existence being non-dual, because they are mutually integrated. The mind refers to severing the two oppositions, and there is no opposition in views. Or emptiness and existence contradict each other in the realm, because it is entirely a mutual usurpation of forms. --------------------------------------------------------------------------------
Chinese
亦二。随见一分。余分性不异故。三以情就法说。谓境则有无俱情有。有无俱理无。无有无二为一性。或亦相违。以全夺故。心谓妄取情中有。以是执心故。或亦比知其理无。以分有观心故。四以法就情说。境则有无俱理有。有无俱情无。无有无二为一性。或亦相违。以全夺故。心谓见理有。以智故。见情无。以悲故。或见无二心。是一心故。此上四门中。约境各有四句。心亦各四句。总有三十二句。准思之。第三十一。二谛无碍说有二门。一约喻。二就法。一约喻者。且如幼兔依巾有二门。一兔。二巾。兔亦二义。一相差别义。二体空义。巾亦二义。一住自位义。二举体兔义。此巾与兔。非一非异。且非异有四句。一巾上成兔义。及兔上相差别义。合为一际。故不异。此是以本随末。就末明不异。二以巾上住自位义。及兔上体空义。合为一际。故为不异。此是以末归本。就本明不异。三以摄末所归之本。与摄本所从之末。此二双融。无碍俱存。故为不异。此是本末双存。无碍不异。四以所摄归本之末。亦与所摄随末之本。此二俱泯。故为不异。此是本末双泯。平等不异。第二非一义者亦有四句。一以巾上住自位义。与兔上相差别义。此二相背。故为非一。此是相背非一。二巾上成兔义。兔上体空义。此二相害。故为 亦二。随见一分。余分性不异故。 （这也是二谛的体现，随着所见只是事物的一部分，其余部分的性质并没有不同。） 三以情就法说。谓境则有无俱情有。有无俱理无。无有无二为一性。或亦相违。以全夺故。心谓妄取情中有。以是执心故。或亦比知其理无。以分有观心故。 （三、从情感的角度来谈论法理。就外境而言，有和无都存在于情感之中；有和无在理上都不存在。没有有和没有无二者合一的自性，或者说是相互违背的，因为它们完全否定了对方。就内心而言，错误的认知在情感中存在，因为这是执着的心。或者也可以通过比较得知，在理上它们是不存在的，因为可以用分析的方法来观察内心。） 四以法就情说。境则有无俱理有。有无俱情无。无有无二为一性。或亦相违。以全夺故。心谓见理有。以智故。见情无。以悲故。或见无二心。是一心故。 （四、从法理的角度来谈论情感。就外境而言，有和无在理上都存在；有和无在情感中都不存在。没有有和没有无二者合一的自性，或者说是相互违背的，因为它们完全否定了对方。就内心而言，通过智慧，我们看到理上是存在的；通过慈悲，我们看到情感上是不存在的。或者看到没有两种心，只有一颗心。） 此上四门中。约境各有四句。心亦各四句。总有三十二句。准思之。 （以上四种角度，就外境而言各有四句，内心也各有四句，总共有三十二句，可以以此类推思考。） 第三十一。二谛无碍说有二门。一约喻。二就法。 （第三十一，二谛无碍的说法有两个方面：一是通过比喻，二是直接就法理来谈。） 一约喻者。且如幼兔依巾有二门。一兔。二巾。兔亦二义。一相差别义。二体空义。巾亦二义。一住自位义。二举体兔义。 （一、通过比喻来说明。比如小兔子依靠毛巾，这里有两个方面：一是兔子，二是毛巾。兔子也有两种含义：一是现象上的差别，二是本体是空性的。毛巾也有两种含义：一是保持自身的位置，二是整个毛巾都呈现为兔子的形象。） 此巾与兔。非一非异。且非异有四句。一巾上成兔义。及兔上相差别义。合为一际。故不异。此是以本随末。就末明不异。 （这毛巾和兔子，既不是同一的，也不是不同的。先说不是不同的四种情况：一是毛巾上呈现出兔子的形象，以及兔子本身具有现象上的差别，二者合为一体，所以不是不同的。这是从根本随顺末节，就末节来说明不是不同的。） 二以巾上住自位义。及兔上体空义。合为一际。故为不异。此是以末归本。就本明不异。 （二是以毛巾保持自身位置的含义，以及兔子本体是空性的含义，二者合为一体，所以不是不同的。这是从末节回归根本，就根本来说明不是不同的。） 三以摄末所归之本。与摄本所从之末。此二双融。无碍俱存。故为不异。此是本末双存。无碍不异。 （三是以包含末节所归向的根本，与包含根本所由来的末节，二者相互融合，没有障碍地同时存在，所以不是不同的。这是根本和末节同时存在，没有障碍地不是不同的。） 四以所摄归本之末。亦与所摄随末之本。此二俱泯。故为不异。此是本末双泯。平等不异。 （四是以所包含的回归根本的末节，以及所包含的随顺末节的根本，二者都消失了，所以不是不同的。这是根本和末节都消失，平等地不是不同的。） 第二非一义者亦有四句。一以巾上住自位义。与兔上相差别义。此二相背。故为非一。此是相背非一。 （第二，不是同一的含义也有四种情况。一是毛巾保持自身位置的含义，与兔子本身具有现象上的差别，二者相互背离，所以不是同一的。这是相互背离的不是同一。） 二巾上成兔义。兔上体空义。此二相害。故为 （二是毛巾上呈现出兔子的形象，兔子本体是空性的，二者相互冲突，所以是）