C. How these arise from space and dissolve into space, the final summary

Now there is the final summary of how the actions and deeds of these kayas arise from space and dissolve into space. Depending on Buddhahood:

If there are no students, the teacher subsides in space.
Then the self experience of sambhogakaya
Totally dissolves in the state of dharmakaya.
If there is no vessel there to hold the water,
The moon reflected in water vanishes into space,
And, by the power of its phases, the moon will do the same.
The full moon, whose face is without increase and decrease,
If there are students to see it, gradually appears.
Thus it is that fruition is spontaneous.

Without a vessel of water, the reflection of the moon in water is self-dissolved. Just so, without the water-vessel of students, the reflected moon of Buddhahood appearing from their viewpoint, the self- appearance of sambhogakaya, dissolves into dharmakaya and is gathered back into the space of wisdom. That is what is being said.

At that time, individual and personal wisdom itself rests in meditative equipoise as subtle wisdom. If again there are students, without movement or effort, instantly the external luminosity of sambhogakaya and nirmanakaya simultaneously arise from non-thought, producing benefits as before.

In madhyamaka this is called “producing benefits through appearance for others due to former aspirations.” The Uttaratantra and so forth say that in post-meditation benefits are performed, but there is no moving from the essence of meditation. The Uttaratantra says:

Non-thought and its post-meditation
Are both maintained to be wisdom.

Also:

The style of bodhisattvas,
In their post-meditation
And in truly freeing beings,
In the world is like the Tathagatas'.

But like the earth and an atom,
Like an ocean and an ox-track,
Between buddhas and bodhisattvas
The difference is like that.