English
one must practice, because the fruit is not accomplished in the body. Even so, if there are some deluded beings who do not want the path, but want the fruit all at once. Then, there are those who say: This does not require doing any good deeds to be liberated. Wanting the fruit without practice, or not relying on the completely pure great path, is like something impossible. If it is not like that, then the tantric practitioner must realize the illusion. This is the fruit on the profound path. So it is said. The fruit needs to be determined on the path, meaning that the three kayas are taken as the path, as shown above. Yes. If there arises a situation where something other than the three kayas is taken as the path, then there is a contradiction. These three kayas of the path, if one abandons the real and seeks the unreal, one will fall into error. Therefore, all the tantric tantras and instructions say that the three kayas and the five wisdoms are the fruit. Here, this Great Perfection path's treatise is taken as the path, and the way to take it as the path is shown above. So, about the way of being a kaya. Although there is a body, the reason why it cannot become a kaya is: one's own ordinary people and animals, the flesh and blood of the five elements maturing into their respective bodies, as well as the vidyadhara deities, the body of light, the bardo, the body of the mind that cuts off thoughts, the pretas, the body of equalizing consciousness, the hells, the body of accumulating illusory wheels. Kaya is said to be the kaya that comes from the different bodies of the six realms and so on. The nirmanakaya is the uncertain kaya, because it corresponds to the beings of the six realms, there is the body of habitual tendencies of conceptualization. The sambhogakaya has the body of wisdom illusion appearing and accomplished. The way the dharmakaya benefits sentient beings is that it emanates two form kayas from activity to benefit, so there is the precious secret body. Thus, these three kayas are the appearance of the path, wisdom, and at the time of the ultimate fruit, the three kayas do not exist. So, if there are no three kayas like that, is it like wisdom is cut off? Wisdom is also not cut off, although activities cannot be accomplished in the object, but spontaneous and unceasing compassion is like the rays of the sun, compassionate to sentient beings, with the unobstructed appearance of the all-knowing eye, looking, benefiting all sentient beings without ceasing. For example, space
Chinese
午后，所有的力量和温暖都来了，就像冰块等自然融化一样，所有的寒冷都像树木的叶子成熟一样。对于众生来说，证悟者自性的大加持，智慧的计划没有停止，自然显现。因此，要知道一切众生的幸福都是如来佛的慈悲。名为《三身合一之灯》，印度学者沙玛拉弥扎所著，圆满。愿与有缘的心之子相遇！རྒྱ་རྒྱ་རྒྱ༔ 从违背教言的疑虑宝藏中，作为宝藏而被神圣地创造出来。顶礼吉祥金刚萨埵！名为《心性合一之灯》的这部论著，以十个要点进行阐述：菩提心阿赖耶，开示心之自性；菩提不容概念，开示心之境；菩提心之无造作识，开示八识聚；菩提心之安住方法；菩提心之真如；菩提心之能力，五种神通；菩提心之功德；菩提心之过患，能取所取二执；菩提心之歧途，常断二边；菩提心之果，五身。其中，开示菩提心之自性是：阿赖耶识被称为阿赖耶。因为是诸法之基础，所以称为阿赖耶。一切有情以法身遍布而安住，因此命名为阿赖耶。与智慧混合，对于念头和相，与法身不混合，也命名为阿赖耶。法身和念头没有在经典中开示，与习气混合，称为阿赖耶。而且，阿赖耶是一切的基础，但不是完全清净的基础。如是说。阿赖耶识是有还是无，或者不同？在有法的地界，有法身。在法身无垢的地界，阿赖耶识，无论是佛还是众生，都没有名字。完全清净者，对于如来佛来说，无明已经消散，基础识在基础上消散，甚至阿赖耶的名字也不存在。因此，阿赖耶是与习气同在的。法身是阿赖耶的习
English
In the afternoon, all the power and warmth come, like the natural melting of ice, etc., all the cold is like the ripening of leaves on trees. For sentient beings, the great blessing of the Sugata's nature, the plan of wisdom has not stopped, it naturally manifests. Therefore, know that all the happiness of all beings is the compassion of the Tathagata. This is called "The Lamp Uniting the Three Kayas," composed by the Indian scholar Shamaralamitra, is complete. May I meet with a fortunate heart-son! རྒྱ་རྒྱ་རྒྱ༔ From the treasure of doubts about violating the teachings, it was divinely created as a treasure. Homage to glorious Vajrasattva! This treatise called "The Lamp Uniting the Nature of Mind" is explained with ten points: Bodhicitta Alaya, showing the nature of mind; Bodhi does not allow concepts, showing the realm of mind; Bodhicitta's unconditioned consciousness, showing the eight aggregates; Bodhicitta's method of abiding; Bodhicitta's suchness; Bodhicitta's ability, the five clairvoyances; Bodhicitta's qualities; Bodhicitta's faults, the two graspings of grasper and grasped; Bodhicitta's wrong paths, the two extremes of permanence and annihilation; Bodhicitta's fruit, the five bodies. Among them, showing the nature of Bodhicitta is: Alaya consciousness is called Alaya. Because it is the basis of all dharmas, it is called Alaya. All sentient beings abide pervaded by the Dharmakaya, therefore it is named Alaya. Mixed with wisdom, for thoughts and signs, not mixed with the Dharmakaya, it is also named Alaya. The Dharmakaya and thoughts are not shown in the scriptures, mixed with habitual tendencies, it is called Alaya. Moreover, Alaya is the basis of everything, but it is not a completely pure basis. Thus it is said. Is Alaya consciousness existent or non-existent, or different? In the realm where there is dharma, there is Dharmakaya. In the realm of the Dharmakaya without defilement, Alaya consciousness, whether Buddha or sentient beings, does not even have a name. For the completely pure one, ignorance has dissipated for the Tathagata, the base consciousness has dissipated in the base, and even the name of Alaya's function does not exist. Therefore, Alaya is with habitual tendencies. The Dharmakaya is the habitual tendencies of Alaya.
Chinese
与垢分离。完全清净，心的自性是不离习气的，这叫做心。这本身就是法身，觉知空性叫做觉知。而且在空明大之中生起定解，安住于那个状态就是智慧。远离沉掉等过患，安住于无分别就是法身赤裸觉性。菩提道。指示心之所缘是：这虚空本身就是，虚空没有地基，虚空没有边和中心，虚空广阔、广大，虚空没有成立为方所、颜色和形状，虚空没有成立为佛和有情、轮回和涅槃，如同虚空的幻化显现任何事物一样。菩提心交付于虚空而修习，自己与虚空和觉性混合，那么菩萨就不会有无分别的执着。以心观心之时，没有成立为边和中心，存在于广大之中，存在于宽阔之中，存在于远离偏袒之中，没有成立为颜色和形状，没有成立为轮回和涅槃二者，心是自明无分别的。从那样的心性之中，轮回和涅槃的幻化显现任何事物，所以是功德。菩提心的分类是：没有证悟那样的自生智慧，所以有八种识聚，眼识、耳识、鼻识、舌识、身识、意识、阿赖耶识和染污意识。指示菩提心的安住之法是：首先身语放松，心安住在不造作的状态中，不加入任何念头，像那样安住，不要修习。而且经中说：超越言语的表达，没有修习，修习本身就是修习的证悟，不思不修是自性觉知的身，如是安住于如是之中，安住于自然之中，即使安住也没有安住，所以在无安住之处安住，安住于安住，安住之物是金刚萨埵的心，这没有被称作佛。这样说。在不缘任何事物、不分别任何事物的状态中，放松身心，以自然的方式安住，不要散乱。菩提心的真如是：不造作的如是
English
Free from defilements. Perfectly pure, the nature of mind is inseparable from habitual patterns, and this is called mind. That itself is the Dharmakaya, knowing emptiness is called knowing. Moreover, certainty arises in the great empty clarity, and abiding in that state is wisdom. Free from the faults of dullness and agitation, abiding in non-conceptuality is the naked awareness of the Dharmakaya. The path of enlightenment. Indicating the object of mind is: this very empty space, space has no foundation, space has no edge or center, space is vast and great, space is not established as direction, color, or shape, space is not established as Buddha and sentient beings, samsara and nirvana, just as the magical display of space manifests anything. Entrusting the mind of enlightenment to space and meditating, the self merges with space and awareness, then the bodhisattva will not have non-conceptual clinging. When mind looks at mind, it is not established as edge and center, it exists in vastness, it exists in spaciousness, it exists in freedom from bias, it is not established as color and shape, it is not established as samsara and nirvana, the mind is self-luminous and non-conceptual. From such a mind-nature, the magical display of samsara and nirvana manifests anything, so it is a quality. The categories of the mind of enlightenment are: not realizing such self-born wisdom, so there are eight aggregates of consciousness, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, alaya consciousness, and afflicted mind consciousness. Eight arise. Indicating the method of placing the mind of enlightenment is: first, rely on a relaxed body and speech, the mind abides in an uncorrected state, without any concepts entering, abide like that, do not meditate. Moreover, it says in the scripture: Beyond the expression of words, there is no meditation, meditation itself is the realization of meditation, not thinking, not meditating is the body of self-aware awareness, abide in suchness in suchness, abide in naturalness, even if abiding there is no abiding, so abide in the place of no abiding, abide in abiding, the object of abiding is the heart of Vajrasattva, this is not called Buddha. It is said. In a state of not focusing on anything, not conceptualizing anything, relax the body and mind, abide in a natural way, do not be distracted. The suchness of the mind of enlightenment is: uncorrected suchness.
Chinese
如今这些，是不变的不变性。而且，经中说：未造作未污染，完全清净的法界，与诸佛之海的心意本就相同，因是因性即是果，故无需修证，果本初即清净即是佛。又说：未造作的心即是法身。如是说。 菩提心的功用是：六种神通，即天眼的神通，天耳的神通，将他人的毒药转为甘露，以及干变湿，金变沙，沙变金，火聚熄灭等等。知他心智的神通，知生死的神通，知隐秘的神通，以及将诸根化现为百千佛土，随顺调伏寂静与忿怒，一切轮回与涅槃，如咒语之声般，是显示文字之法的塔，是完全清净的处所。或者，神变和随顺显示的奇迹，以及显示不杂乱的各种文字之法，于一切圆满，随顺调伏，而宣说正法。奇迹和完全显示的奇迹生起，是心的功用。 菩提心的功德是：生起五智和五身，即五蕴，五烦恼，五大种，五境，五色等等，通过证悟菩提心，了知一切法界皆无生。之智慧，以及从了知一切中，如明镜般的智慧，以及了知一切平等无二。之智慧，以及了知各自辨别的法性。智慧，以及了知成就事业的真如，远离勤作和修证。智慧，以及诸佛五部，五烦恼，以及五智显现为五身，法身报身化身五智的，是心的功德。 未证悟菩提心的过患是：二取，即内执著的我和我所执。心将人执著为我，生起烦恼障，即执著分别。外境执著为我，生起所知障，即所取分别。以二取流转三有，于六道中轮回。菩提
English
Now these are the unchanging immutability. Moreover, the scriptures say: Unfabricated, unpolluted, completely pure realm of Dharma, is inherently the same as the mind of the ocean of Buddhas. Because the cause itself is the fruit, there is no need to accomplish it. The fruit is primordially pure, which is Buddhahood. It is also said: The unmade mind is the Dharmakaya. Thus it is said. The power of Bodhicitta is: Six kinds of clairvoyance, namely, the clairvoyance of the divine eye, the clairvoyance of the divine ear, transforming the poison of others into nectar, and transforming dry into wet, gold into sand, sand into gold, extinguishing a mass of fire, and so on. The clairvoyance of knowing the minds of others, the clairvoyance of knowing death and birth, the clairvoyance of knowing the hidden, and transforming the senses into hundreds of thousands of Buddha-fields, subduing both peace and wrath, all samsara and nirvana, like the sound of mantra, is the letter of the teaching of the Dharma, which is the place of complete purity. Or, miracles and subsequent manifestations of miracles, and the teaching of various unmixed letters of Dharma, are completely fulfilled in everything, subduing whatever needs to be subdued, and teaching the Dharma. The arising of miracles and completely manifested miracles is the function of the mind. The qualities of Bodhicitta are: the arising of the five wisdoms and the five bodies, namely, the five aggregates, the five afflictions, the five elements, the five objects, the five colors, and so on. By realizing Bodhicitta, all dharmadhatu is known to be unborn. The wisdom of, and from knowing everything, the wisdom like a mirror, and knowing all equality as non-dual. The wisdom of, and knowing the nature of individual discernment. Wisdom, and knowing the suchness of accomplishing activities, free from effort and accomplishment. Wisdom, and the five Buddha families, the five afflictions, and the five wisdoms manifesting as the five bodies, the Dharmakaya, Sambhogakaya, Nirmanakaya, and the five wisdoms, are the qualities of the mind. The faults of not realizing Bodhicitta are: the two graspers, namely, the inner grasping of self and mine. When the mind grasps a person as self, the obscuration of afflictions arises, which is grasping at concepts. When the external object to be grasped is grasped as self, the obscuration of knowledge arises, which is the grasped concept. With the two graspers, one wanders in the three realms and revolves in the six realms. Bodhi