Chinese
也能理解一致与否。这部续，虽然由极寂静的善知识阐释为外瑜伽，但在《金刚曼荼罗庄严续》中阐释为内瑜伽，并且是随顺于集部的。现在要讲述无学双运的自性。那即是，《意旨授记》中也说：“无事物之彼性，名为缘起法。受用圆满摄集而变，化身不可思议法。”即是说，法身空性智慧，和化身一切形相，以及报身，将二者认定为双运，双运即是大乐。又，《金刚鬘》中说：“解脱有与无，安乐之自性，了悟解脱轮回之痛苦。二与非二离分别自性，心是寂静之自性。行于烦恼，远离世间诸分别。”所说的是，舍弃能知与所知的分别念，寂静是真实的自性，以及最终的周遍寂静，最胜与极胜，彼性施与寂静安乐。这样说，这显示了自利和他利两方面，说了既不是事物也不是非事物，自性是大安乐，并且是真实成立的。这即是大安乐身。同样，《时轮经》后品中这样说：“何处非为真，谓真实白净善法聚，乃是诸佛之法身。由法受用圆满身，一切语之聚，相好之体性。蕴聚化身，胜妙不变之安乐，非法身故。诸身之体性，于此谓为善逝与圣者龙树亦如是。”这样认定四身的体性，并且在法身的章节中，也说了白净善法，即一切功德的聚积也都是真实成立的。现在这个四身赞，现在这个方向盛传是龙树所造，但这里面出现“善逝”的字样，所以是佛陀的教言经部，或者是出自某部续部之中。那个赞颂是这样的：若一亦非，多亦非，自与他
English
It is also possible to understand whether they are in agreement or not. This tantra, although explained as outer yoga by the very peaceful spiritual friend, is explained as inner yoga in the Vajra Mandala Ornament Tantra, and it follows the Compendium. Now, the nature of the non-learning union is to be explained. That is, it is also said in the Prophecy of Intentions: "This entity without things, is called dependent arising dharma. The enjoyment is completely collected and transformed, the emanation is a dharma of inconceivable nature." That is to say, the wisdom of the emptiness of the Dharmakaya, and the Nirmanakaya of all forms, and the Sambhogakaya, these two are identified as union, and the union is great bliss. Also, in the Vajra Garland it is said: "Liberated from existence and non-existence, the nature of bliss, realize liberation from the suffering of samsara. Two and non-two are free from the nature of discrimination, the mind is of the nature of peace. Acting in afflictions, free from all worldly distinctions." What is said is that abandoning the conceptual thoughts of the knower and the known, stillness is the true nature, and the ultimate pervading stillness, the supreme and the most supreme, that nature bestows stillness and bliss. Thus it is said, this shows both self-interest and the interest of others, saying that it is neither a thing nor a non-thing, the nature is great bliss, and it is truly established. This is the body of great bliss. Similarly, in the latter part of the Kalachakra Tantra it says: "Where it is not true, the true white pure virtuous collection, is the Dharmakaya of the victorious ones. From the Dharma, the Sambhogakaya, all the collections of words, the characteristics and marks. The aggregate is the Nirmanakaya, the supreme unchanging bliss, not the Dharmakaya. The nature of the bodies, here it is said that the Sugata and the noble Nagarjuna are also like this." Thus identifying the nature of the four bodies, and in the chapter of the Dharmakaya, it is also said that the white pure virtue, that is, all the accumulation of merits, is also truly established. This praise of the four bodies, now this direction is widely said to be made by Nagarjuna, but here the word "Sugata" appears, so it is the Buddha's teachings, the Sutra Pitaka, or it comes from a certain tantra. That praise is like this: If one is not, many are not, self and other
Chinese
于自他利益，乃圆满大乐之基。非有非无，亦非事物，如虚空般，味等性，极难证悟之自性。无染无变，寂静，不平等而平等，周遍，极无戏论。唯有自证方能了知，我向诸佛无与伦比之法身顶礼。何者超越世间，不可思议，百种善行之果，即是其自性之财富。于具慧者乃欢喜之因，于眷属之中，示现种种圆满之相。诸佛以广大之妙法音声，于一切世间，皆令其增长。于此圆满报身，安住于大法王位者，我向彼顶礼。何者为令众生成熟之故，于某些众生前，示现如火般燃烧之相。何者于圆满菩提之法轮，于某些众生前，复又示现寂灭之相。夺取三有之衰败，以种种方便之相，而入于种种形态之中。诸佛之化身，于十方皆能成办大利益者，我向彼顶礼。解脱三界之行境，与虚空等性而安住，乃一切事物之自性。清净寂灭，极度空寂，乃最极调伏之自性，瑜伽士所应证悟之境界。极难证悟，极难分别，自他皆能受益，周遍，无相，远离分别念。诸佛唯一之身，不平等而平等，我向安乐之身顶礼。如是引证。如今藏文版本中，称其为龙树所著之《三身赞》，且无最后偈颂。此最后偈颂，如今于略式供养仪轨中可见。然如前所说，出自诸佛之语，龙树所单独摘录之清净版本中，四者皆具，故应视为四身之赞颂。若考察此最后偈颂之义，则未见明晰之密宗不共大乐之阐释。故此乃是就显宗而言。因此，于显宗之甚深义理中，亦有将法性身视为大乐之
English
The basis of great perfection, benefiting oneself and others. Neither existent nor nonexistent, nor a thing, like the sky, with equal taste, a nature difficult to realize. Without attachment and without change, peaceful, unequal yet equal, pervasive, utterly free from elaboration. Knowable only by individual self-awareness, I prostrate to the unparalleled Dharmakaya of the Buddhas. That which transcends the world, is inconceivable, the fruit of a hundred virtuous deeds, the wealth of its very nature. For the wise, it is the cause of joy, within the retinue, it shows various complete aspects. The Buddhas, with the great sound of the sacred Dharma, cause it to increase in all the worlds. To this Sambhogakaya, abiding in the great kingdom of Dharma, I prostrate. That which, for the sake of ripening sentient beings, appears to some as blazing like fire. That which, in the wheel of the Dharma of perfect enlightenment, again shows peace to some. Seizing the destruction of the three realms, entering into various forms with various skillful means. The Nirmanakaya of the Buddhas, accomplishing great benefit in all ten directions, I prostrate to that. Freed from the conduct of the three worlds, abiding in equality with the sky, the nature of all things. Pure, peaceful, utterly empty, the nature of supreme taming, the state to be realized by yogis. Extremely difficult to realize, extremely difficult to analyze, benefiting oneself and others, pervasive, without characteristics, free from conceptual thought. The sole body of the Buddhas, unequal yet equal, I prostrate to the body of bliss. Thus it is quoted. Now, in the Tibetan version, it is called "The Praise of the Three Bodies" by Nagarjuna, and the last verse is missing. This last verse is now found in the abbreviated offering ritual. However, as mentioned above, it comes from the words of the Buddhas, and in the pure versions extracted separately by Nagarjuna, all four are present, so it should be regarded as a praise of the four bodies. If we examine the meaning of this last verse, there is no clear explanation of the unique great bliss of Tantra. Therefore, this is based on the Sutra system itself. Thus, even in some cases of the profound meaning of Sutra, the Dharmakaya is regarded as great bliss.
Chinese
似乎必定存在着对色身进行分类的方法。将智慧法身安立为离戏的对立面，将自性身安立为大乐的特征，这仅仅是舍弃了自性身，并且从法身证悟智慧的角度来安立，对于那些只执着于耳边佛学术语的大学者们来说，是无法理解并且也不会理解的。然而，如果那些大学者们能够保持谨慎的态度，那就好了。因此，通过领悟无相之法，成为利益自他的功德善聚之基础的法身，以及所有善聚的自性显现为圆满的财富，以及各种各样的说法之门是报身，以及为调伏众生而示现无量化身，虽然本体是法身本身，但不是用无相的方式来表示，而是转变为圆满的大乐，这就是自性身。那么，这个宗派不共的意义是：法身是所有相，报身具有双运等的功德，说法之门各种各样地出现也是融入中脉之气的声音，自性身的大乐是不变明点，并且不变明点的乐遍布一切众生，以欢喜的方式消除他人的痛苦的慈悲，如果加上这些成为化身之根本的分类，那么密宗的四身分类就变得非常究竟了。其他的许多没有抓住要点的说法，是无法产生究竟的定解的。有些人只是用自己编造的愚蠢之语来欺骗愚人的群体，那些人大多数都是空谈的夸夸其谈者。还有一些人，将每一个细微的实修和观想都视为最终极的要点来修持，从而贬低了甚深之义。还有一些人，凭借着对逻辑和显宗经论略有研究的傲慢，肤浅地讲解密宗。这是题外话。再次进行一般的讲解，即彼与心智慧金刚无别的身语意的坛城，以及宣说九支法，以及方便智慧二者，以及三身的自性，以及缘起。
English
It seems that there must be a way to classify the form body. Establishing the wisdom Dharmakaya as the opposite of elaboration, and establishing the Svabhavikakaya as the characteristic of great bliss, this is merely abandoning the Svabhavikakaya, and from the perspective of the Dharmakaya realizing wisdom, it is impossible for those great scholars who only cling to the Buddhist terminology in their ears to understand, and they will not understand. However, it would be good if those great scholars could maintain a cautious attitude. Therefore, by understanding the formless Dharma, the Dharmakaya, which becomes the basis of the qualities and merits that benefit oneself and others, and the self-nature of all merits and virtues manifest as perfect wealth, and the various doors of preaching the Dharma are the Sambhogakaya, and the Nirmanakaya, which shows infinite manifestations to tame beings, although the essence is the Dharmakaya itself, it is not expressed in a formless way, but is transformed into perfect great bliss, which is the Svabhavikakaya. Then, the uncommon meaning of this vehicle is: the Dharmakaya is all aspects, the Sambhogakaya has the qualities of union and so on, and the various doors of preaching the Dharma also appear as the sound of the air dissolving into the central channel, the great bliss of the Svabhavikakaya is the unchanging bindu, and the bliss of the unchanging bindu pervades all sentient beings, and the compassion that eliminates the suffering of others in a joyful way, if we add these classifications that become the root of the Nirmanakaya, then the classification of the four bodies of the tantric system becomes very thorough. Other many explanations that do not grasp the key points cannot generate thorough conviction. Some people only use their own fabricated foolish words to deceive the group of fools, and most of those people are empty talkers who boast. There are also some people who practice each subtle practice and visualization as the ultimate key point, thereby degrading the profound meaning. There are also some people who superficially explain the tantric teachings with the arrogance of having studied logic and the sutras of the exoteric tradition. This is a digression. Again, a general explanation is given, that is, the mandala of body, speech, and mind that is inseparable from the mind, wisdom, and vajra, and the teaching of the nine-branched Dharma, and the two of skillful means and wisdom, and the nature of the three bodies, and dependent origination.
Chinese
十二支，证悟四谛，四摄，五智，四无量等，以符号象征那唯一的真如。依靠十六空性，清净三种显现，以智慧证悟真实的法界，无所住的智慧与虚空般融合为一，法性与智慧融为一体等等。通过这些方法，必须成就具足诸多功德的究竟双运。为了了解这一点，吉祥密集金刚中宣说的修持心之坛城，以决定性的意义来解释，即在名为《吉祥意旨授记》的续部中说：“如是说，此后是殊胜的心之坛城，如金刚智慧般，身语意之坛城，将善加宣说。此乃九之自性，善加卷绕，显示如是性。成为各种预言的符号，作为良好的量，如此宣说。世俗与胜义谛，无二而庄严。此智慧是线，方便是其后的追随者。法与受用圆满殊胜，以智慧方便的一条线，绘制心之坛城。十二缘起支，四圣谛为四面，梵天之住所为四角。四摄事物是宣告之门，每一个都具有四眼。法之真如是意义的符号，是轮内的坛城。不退转智慧的特征，是金刚青莲花的种姓。分为五种形态来宣说，顶端是摧毁轮回者。东方是明镜，是色性，以燃烧之轮的光芒装饰。南方是平等性智慧，是九尖端的珍宝。西方是各别观察的莲花，如红莲花般的光芒。北方是最胜的心之所在，是摧毁有情分别念者，成办事业化为宝剑，具有燃烧般的光芒，与青云相同之光。东南方是慈，也是眼，西南方名为悲，是玛玛吉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的明妃金刚。西北方是具有茎干的莲花，以喜悦而真实。
English
The twelve branches, the realization of the four truths, the four means of gathering disciples, the five wisdoms, the four immeasurables, etc., are symbolized to represent that one and only suchness. By relying on the sixteen emptinesses, the three appearances are purified. The true realm of reality is realized through wisdom, and the wisdom that abides nowhere is merged into one with space. The nature of reality and wisdom are blended into one, and so on. Through these methods, one must accomplish the ultimate union that possesses many qualities. In order to understand this, the practice of the mandala of the heart in the Glorious Guhyasamaja, which is explained with definitive meaning, is stated in the tantra called "Glorious Prophecy of Intentions": "Thus it is said, thereafter is the supreme mandala of the heart, like vajra wisdom, the mandalas of body, speech, and mind, shall be well explained. This is the essence of nine, well rolled up, showing suchness. Becoming a symbol of various prophecies, as a good measure, it is so explained. Conventional and ultimate truths are beautiful as non-duality. This wisdom is the line, and method is the follower after it. Dharma and enjoyment are perfectly supreme, with one line of wisdom and method, draw the mandala of the heart. The twelve links of dependent origination, the four noble truths are the four faces, the abode of Brahma is the four corners. The objects of gathering are the gates of proclamation, each with four eyes. The suchness of dharma is the symbol of meaning, it is the mandala within the wheel. The characteristic of irreversible wisdom is the lineage of vajra indranila. It is divided into five forms and explained, the tip is the destroyer of samsara. The eastern place is the mirror, the nature of form, adorned with the light of the burning wheel. In the south is the wisdom of equality, the jewel with nine tips. In the west is the lotus of individual discrimination, like the light of padmaraga. In the north is where the supreme mind is, it is the destroyer of the conceptual thoughts of beings, accomplishing activities transformed into a sword, with a burning light, the color is the same as the blue cloud. In the southeast is love, which is also the eye, the southwest is called compassion, it is the vidya vajra of Mamaki (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). In the northwest is the lotus with a stem, truly with joy.