གང་ན་བ་ཆེན་པོ་ཆེ་བ་དེ་དག་འོངས་ན་ དེ་དག་ལ་སྨན་པའི་རྒྱལ་པོ་གསོ་བྱེད་ཀྱིས། སྨན་གྱི་བུ་མོ་དེ་དང་སྤྲད་པ་དང་། ཕྲད་མ་ཐག་ཏུ་ནད་ཐམས་ཅད་ཐུབ་པར་འགྱུར། མི་ན་བར་འགྱུར་ཏེ། གྱུར་པ་མེད་ཅིང་བདེ་བར་འགྱུར་རོ། ། ཤཱ་རིའི་བུ་དེ་ལྟར་སྨན་པའི་རྒྱལ་པོ་གསོ་བྱེད་འཇིག་རྟེན་གྱི་ནད་གསོ་བ་ཤེས་པ་དེ་ལྟར་སྨན་པ་གཞན་དག་ལ་མེད་དོ། །
“Śāriputra, suchness implies thatness and thusness, and being nothing other than what it is; it is inalienable and unembodied. Suchness is not in any way embodied—the unembodied is suchness. This is the embodiment of the tathāgata. Therefore, the very embodiment of suchness is what is meant by the embodiment of the tathāgata. Such an embodiment is an all-encompassing embodiment. The bodhisatva displays everything as being embodied, but he does not make the tathāgata into something that is embodied, and being unembodied and undisputed, he displays all embodied forms while not infringing upon the embodiment of the tathāgata. Through the knowledge of the tathāgata he discerns the embodiment of a tathāgata. Through the sameness of a tathāgata body he discerns the sameness of his own body. Through the sameness of his own body he discerns the sameness of all things embodied and all things not embodied. Through the sameness of all things embodied and not embodied he sees the final lack of any body. This is the understanding of the dependently originated nature of all bodies, and when he sees this, he attains the Dharma body. Having attained the Dharma body, he becomes the Dharma body himself, and he no longer has a body consisting of skandhas, elements, and sense fields. Someone who manifests the Dharma body can train sentient beings by means of sight. He can train sentient beings by means of sound. He can train sentient beings by means of physical contact. He can be of benefit to sentient beings.
Light, Reality, Assembly