English
The nature of is: The nature of Dharmakaya arises by itself in the continuum. It is the end of accomplishment, the extinction. The nature of Sambhogakaya is: Having obtained forbearance for all dharmas. In the virtuous dharma of Nirmanakaya, the nature is: Not arising in the continuum of words, cutting off the end of all superimpositions and elaborations, it is cutting off. The reason for establishing the three bodies is: If there is no Dharmakaya, the boundary between dharma and non-dharma cannot be distinguished; if there is no Sambhogakaya, the nature of the five wisdoms cannot be known; if there is no Nirmanakaya, the benefit of others will not be ultimately fulfilled. Therefore, it is accomplished by Dharmata, so it is said that Dharmakaya is like gold accomplished, so it is said that the meaning of golden body is reasonable for the body. For example, if the royal family and so on, people or their respective races are not mixed, it is similar to being accomplished by karma. The five wisdoms are reasonable for the Sambhogakaya, for example, the Chakravartin king rules the four continents and enjoys them. Transforming into whatever beings are to be tamed, and doing the meaning of sentient beings, so it is reasonable for Nirmanakaya, for example, the illusionist shows horses and elephants and so on that are desired in the mind to the people. In this way, if it is not accomplished by Dharmata, the wisdom lineage is not interrupted, so it is Dharmakaya. It is the manifestation of great compassion. Because the part of knowing wisdom is not interrupted, it is Sambhogakaya. Nirmanakaya, because the part of his activity is not interrupted, he transforms into Nirmanakaya, transforms and does meaning, and fulfills the meaning of others, so the last of the three bodies transforms into Nirmanakaya and does the meaning of sentient beings. The means of how to recognize the three bodies is: With the key to recognizing the mind and Dharmakaya, it is determined in the great base position, and the two wheels of Nirvana are mixed into one, and enter into Nirvana in the only Bindu. With the key to recognizing Sambhogakaya, all dharmas are determined as great light, and the two appearances of the two births are mixed into one, and it is said that enlightenment is realized in the middle. With the key to recognizing Nirmanakaya, the appearance of the five wisdoms, the discrimination of beings, etc., this is determined, and the self-appearance is known to be non-attached, and the two graspers are mixed into one, so it is said to be harmless. The reason for the base position is established on the base, so it is recognized as Dharmakaya, the uncommon means
Chinese
与（上师）熟悉后，认识报身；将觉性修持为无所缘后，介绍和认识化身。 如何将三身融入道用，任何人都需要经历四个阶段：在闻思修三个阶段中将三身融入道用；在修持无分别时将三身融入道用；在见修行三个阶段中将三身融入道用；在生起次第和圆满次第的修持中，展示如何融入道用，共有四种方式。 首先，瑜伽士在开始修行佛法时，通过闻思修的智慧，斩断内外秘密三种执着，当断除戏论时，即是化身。 然后，当修行者安住于佛法时，因为同时享用词句和意义，所以是报身。 然后，当舍弃佛法时，因为自显现未曾超出法性，与自性觉智无有分离，所以是法身。 在修持无分别时，瑜伽士在入定时，念头和思维的分别念停止流动并安住，这就是法身。 其中，未曾涉入能执的分别念，在清晰而无执的状态中安住，这就是报身。 然后，从入定中起身，在后得中体验各种各样的显现，安住于此状态，这就是化身。 在见修行三个阶段中将三身融入道用：见解是斩断城市（指轮回）的命脉。 见解是证悟一切法皆为无生、离戏，这是法身。 修持是日夜相续不断。通过修持，一切烦恼和分别念皆在自身解脱，证悟和暖相、觉受和征兆自然显现，没有生起和止灭，这就是报身。 在行持的阶段，与世俗之人保持一致，通过无执、平等味的行持来掌控显现。利益有情，通过苦行风脉的行持，将觉受融入道用，将苦行转化为道用。 通过布施和分离的行持，清除障碍的障碍等等，这就是化身的道用。 在生起次第和圆满次第的修持中融入道用：首先，通过如实性的等持，观修一切法为空性，或者从事业中生起。最后，通过圆满次第，将本尊融入道用。
English
Having become familiar with (the Guru), one recognizes the Sambhogakaya; having practiced awareness without fixation, one introduces and recognizes the Nirmanakaya. How to integrate the Trikaya into the path, anyone needs to go through four stages: integrating the Trikaya into the path during the three stages of hearing, thinking, and meditating; integrating the Trikaya into the path while practicing non-discrimination; integrating the Trikaya into the path during the three stages of view, practice, and conduct; in the practice of generation stage and completion stage, showing how to integrate into the path, there are four ways. First, when a yogi begins to practice the Dharma, through the wisdom of hearing, thinking, and meditating, he cuts off the three attachments of outer, inner, and secret, and when he cuts off elaboration, it is the Nirmanakaya. Then, when a practitioner abides in the Dharma, because he enjoys both words and meanings, it is the Sambhogakaya. Then, when abandoning the Dharma, because self-appearance has never gone beyond Dharmata, and there is no separation from self-awareness wisdom, it is the Dharmakaya. When practicing non-discrimination, when the yogi is in Samadhi, the thoughts and discriminations of thoughts stop flowing and abide, this is the Dharmakaya. Among them, without involving the discriminating thoughts of the grasper, abiding in a clear and non-grasping state, this is the Sambhogakaya. Then, rising from Samadhi, experiencing various manifestations in the post-meditation, abiding in this state, this is the Nirmanakaya. Integrating the Trikaya into the path during the three stages of view, practice, and conduct: the view is to cut off the lifeline of the city (referring to Samsara). The view is to realize that all Dharmas are unborn and free from elaboration, this is the Dharmakaya. Practice is continuous day and night. Through practice, all afflictions and discriminations are self-liberated in themselves, and the realization and warm signs, feelings and signs naturally appear, without arising and ceasing, this is the Sambhogakaya. In the stage of conduct, keep in line with worldly people, and control the appearance through the conduct of non-attachment and equal taste. Benefiting sentient beings, through the practice of asceticism and wind channels, integrate the experience into the path, and transform asceticism into the path. Through the practice of giving and separation, clearing the obstacles of obstacles, etc., this is the path of the Nirmanakaya. Integrating into the path during the practice of the generation stage and completion stage: First, through the Samadhi of Suchness, contemplate all Dharmas as emptiness, or arise from activities. Finally, through the completion stage, integrate the deity into the path.
Chinese
并且，坛城虚空，一切法融入空性。观想“帕”字是法身。观想次第累积的诸事物，观想坛城，观想坐垫、宝座和仪轨等，通过这三者生起本尊。随喜观想寂静或忿怒本尊，圆满观想本尊的身色、手印和所有饰物，加持身语意，以五种智慧灌顶，迎请智慧尊，光芒的舒放和收摄等是报身。之后，修持本尊心咒，以及近修，修法和大的修法，以四种事业调伏所化，圆满成办自他利益，这是以化身将道带入。三身瑜伽行者如何显现呢？如此将道带入，了知外境无执。无分别显现是化身的显现。在任何显现方式中，大乐自性显现是报身的显现。显现、心和法身融合，念头止息，这是法身的显现。在究竟果位时，如何转变三身呢？指示说：一切显现于自性清净，当显现法性穷尽的显现时，法身了知之智慧显现。仅仅是名言上成立的根本不灭，称为未作意的巨大状态。体验的究竟是自证智慧达到顶点，因为没有从经验上更进一步的增长，所以称为报身，名言上成立功德的来源不灭，称为自显现、自明、无执。不需要身语的造作，恒常安住于明觉的显现意义上，超越了口诀和法性的执着，所以称为化身，在本体上成立。三身在道上的修持方式、是何种身以及如何利益众生。众生之利益不灭，称为无为之大悲。指示在究竟果位时，利益众生的方式： 也是，所谓身，是三种行为带入道的方式。对身体的敬语，无论身在何处，都是身体，道依赖于身体。
English
And, the mandala is empty, all dharmas dissolve into emptiness. Contemplating the syllable "Pa" is the Dharmakaya. Contemplating the successively accumulated elements, contemplating the mandala, contemplating the seat, throne, and rituals, etc., through these three, generate the deity. Happily contemplate peaceful or wrathful deities, fully contemplate the deity's body color, hand gestures, and all ornaments, bless body, speech, and mind, empower with the five wisdoms, invite the wisdom deity, the emanation and absorption of light rays, etc., are the Sambhogakaya. After that, practice the mantra of the deity's essence, as well as close practice, practice, and great practice, subdue those to be tamed with the four activities, completely accomplish the benefit of oneself and others, this is taking the path with the Nirmanakaya. How do the yogis of the three bodies appear? Thus, taking the path, one knows that external objects are without attachment. The appearance of non-conceptuality is the appearance of the Nirmanakaya. In whatever way it appears, the great bliss of self-nature appearing is the appearance of the Sambhogakaya. Appearance, mind, and Dharmakaya merge, and thoughts cease, this is the appearance of the Dharmakaya. At the time of ultimate fruition, how do the three bodies transform? The instruction says: All appearances are pure in their own nature, when the appearance of the exhaustion of Dharmata appears, the wisdom of the Dharmakaya's knowledge appears. Merely established in name, the basis does not cease, it is called the great state of non-fabrication. The ultimate of experience is when self-awareness wisdom reaches its peak, because there is no further increase from experience, it is called the Sambhogakaya, the source of qualities established in name does not cease, it is called self-appearance, self-illumination, without attachment. Without the need for physical and verbal actions, constantly abiding in the meaning of manifest awareness, transcending the attachment to instructions and Dharmata, it is called the Nirmanakaya, established in essence. The way the three bodies are practiced on the path, what kind of body it is, and how it benefits beings. The benefit of beings does not cease, it is called the great compassion of non-action. The instruction shows the way to benefit beings at the time of ultimate fruition: Also, what is called body is the way the three actions are brought into the path. A term of respect for the body, wherever the body is, it is the body, the path depends on the body.
Chinese
必须修行，因为果不是身体成就的。虽然如此，如果有些迷惑的众生不想要道，却想要一下子得到果。那么，就有人说：这不需要做任何善事就能解脱。不修行就想要果，或者不依靠完全清净的大道，这就像是不可能的事情。如果不是这样，密宗行者就必须了悟幻化。这在甚深道中是果。如此说。果需要在道上确定，意思是说，将三身作为道，如上文所示。是的。如果出现将三身之外的事物作为道的情况，那就有矛盾了。道的这三身，如果舍弃真实的而寻找不真实的，就会陷入歧途。因此，所有的密宗续部和口诀都说三身和五智是果。这里，是将此大圆满道的论典作为道，作为道的方法如上文所示。那么，关于是身的方式。虽然有身体，但不能成为身的原因是：自己的凡人和畜生，血肉五大成熟各自的身体，以及明咒天，光的身，中阴，断念意的身，饿鬼，等持作用的身，地狱，积累幻轮的身。身是指从六道不同的身体等等而来的身。化身是不确定的身，因为与六道众生相应，有分别念习气的身体。报身有智慧幻化的身显现而成就。法身利益有情的方式，是从事业化现二色身而利益，所以有珍宝秘密的身。这样，这三身是道的显现，智慧，在究竟果位时，三身是不存在的。那么，如果这样没有三身，是不是就像智慧断绝了一样呢？智慧也不是断绝，虽然事业不能在有境中成就，但自发无碍的慈悲就像太阳的光芒一样，对众生慈悲，以无碍显现的遍知之眼，观看，利益一切众生而不会停止。例如虚空