Chinese
这是具德金刚大阿阇黎佛护（Sangs-rgyas sbas-pa）所著，为了利益下劣之辈而用文字表达。这部论典的名字是《七如实性释》，凡是续部中所说的“如实性”，都将全部阐明。大阿阇黎扎烂达喇（Dzālandhara）曾说：“彼性即一，乃七之名。”为了广释此义，故名如是。所依之续，主要依赖《胜乐轮》，但将成为所有无上瑜伽部的共同释论。讲解此论时，分为共同义和正文义两部分。第一部分包括：应领受如实性的对象、应教导的弟子、如何教导的方式、应教导的如实性本体，共四点。第一点是：上师必须是具足口诀的殊胜上师。如云：“对于没有口诀的善辩者，此中之语亦无有。”第二点是：圣天阿阇黎云：“如是良医精于药，难疗之病亦能治，菩提萨埵得力已，难调之徒甚为稀。”虽然众生根器差别很大，但无论如何，“何者于何事喜乐，彼应先说彼之事，若已退失于圣法，彼非堪能之法器。”如是所说，实际应教导的对象是：金刚乘种姓觉醒者、具足誓言者、以恭敬承侍上师者、具足慈悲者，即具足此四种特征的弟子。第三点是：如《喜金刚》所说：“首先行布萨与布施。”从此处开始，直至“知晓所有密咒次第后，其后开始《喜金刚》。”如是所说，对于已经通过共同道净治相续，并且次第领受智慧灌顶以上者，第四点是应宣讲的内容。而且，阿阇黎必须宣讲具足彼性和七者。此外，在生起次第和圆满次第以及成就果位的阶段，依赖外境特殊时节而进行灌顶的灌顶智慧，应将彼性认知为七者。第四点是：
English
This was written by the glorious great Vajra Master Sangyas Bepa (Sangs-rgyas sbas-pa), in order to benefit those of inferior intellect, and expressed in writing. The name of this treatise is "Commentary on the Seven Suchness (Tathata)", which will clarify all that is said as "Suchness" in the tantras. The great master Dzālandhara said, "That nature is one, it is the name of seven." In order to extensively explain this meaning, it is named as such. The tantra it relies on is mainly the Chakrasamvara, but it will become a general commentary on all Anuttarayoga. When explaining this, there are two parts: the general meaning and the meaning of the text. The first part includes: the object to receive the Suchness, the disciple to be instructed, how to instruct, and the actual Suchness to be instructed, which are four points. The first point is: the lama must be a supreme lama who possesses oral instructions. As it is said, "For the eloquent who lack oral instructions, there is no talk of this." The second point is: Arya Deva said, "Just as a skilled doctor is good at medicine, it is rare to cure incurable diseases, when a Bodhisattva gains strength, it is very rare to find those who cannot be tamed." Although the dispositions of sentient beings are very different, nevertheless, "Whatever one likes in whatever, that should be said first, if one has degenerated from the sacred Dharma, that is not a suitable vessel." As it is said, the actual object to be taught is: one who has awakened the Vajrayana lineage, who possesses vows, who serves the lama with respect, and who possesses compassion, that is, a disciple who possesses these four characteristics. The third point is: as it is said in the Hevajra, "First perform the Uposatha and give alms." Starting from here, until "Having known all the stages of mantras, then begin the Hevajra." As it is said, for those who have purified their continuum through the common path and have received the wisdom empowerment and above in order, the fourth point is what should be taught. Moreover, the teacher must teach the Suchness and the seven. In addition, in the stages of generation stage, completion stage, and the attainment of the fruit, relying on special times of the external environment, the wisdom of empowerment of the empowerment, one should recognize the Suchness as the seven. The fourth point is:
Chinese
双运智慧之体性。四身七支圆满之理。基道果之差别。初者，分三：基位，异生道位，圣道智慧之体性。初者：一丝尘垢亦未染污之如来藏，空性与缘起味一之心也。自性不变者。二者：染污之如来藏之显现，与乐空双运相应之本尊身相空也。彼亦分三：生起次第，因位圆满次第，果位圆满次第。次第为由分别念所生，与非造作之本尊身相空，不稳固与稳固之差别也。三者：有学与无学之智慧二者。初者，圣者相续之智慧，生起乐空双运之本尊身双运。二者：二净圆满之究竟智慧，具足双运等七支者。此处仅为果位圆满次第，然不遍于基道果三者所分之果，如圣者有学者们，与真实成就智慧身之异生道之圆满次第也。二者，四身如何圆满之理，及彼七支圆满之理。初者，心自性光明之显现，三界一切显现也，以阿赖耶识上安置种子为因，以业惑为缘而显现也。彼等之无自性之分乃法身，以其为一切法之身故。无思智慧之境故。理智之随行体性故。救护者们许为法身。如是，一切法之身或自性乃空性故，空性即法身也，与此相符。二取之分乃报身，以缘起十二支之方式于轮回中流转之分乃化身，彼二与空性味一之双运之分乃大乐身也。又，临终位乃法身，中
English
The nature of the wisdom of union. How the four bodies and seven limbs are complete. The difference between the ground, path, and fruition. First, there are three: the ground stage, the stage of the path of ordinary beings, and the nature of the wisdom of the noble path. First: the thusness that has not been purified of even a trace of impurity, which is also the mind of the same taste of emptiness and dependent origination. Its nature is unchanging. Second: the appearance of the thusness with impurities, which is the deity's body, appearance, and emptiness that has become concordant with bliss and emptiness. Furthermore, there are three stages: the generation stage, the completion stage of the cause, and the completion stage of the result. The differences are that the deity's body, appearance, and emptiness are produced from conceptual elaboration, and the deity's body, appearance, and emptiness are unfabricated, unstable, and stable, respectively. Third, there are two types of wisdom: that of learners and that of non-learners. The first is the wisdom of the noble lineage, which is the deity's body in union that arises in concordance with bliss and emptiness. The second is the ultimate wisdom of twofold purity, which possesses the seven limbs, including union. Here, it is only the completion stage of the result, but it does not encompass the result divided into the three, ground, path, and result, such as the noble learners and the completion stage of the path of ordinary beings who have actually attained the wisdom body. Second, how the four bodies are complete and how the seven limbs are complete. First, all three realms appear from the appearance of the mind's own nature of clear light, with the seeds placed on the alaya consciousness as the cause and karma and afflictions as the condition. The part of those that is without self-nature is the Dharmakaya, because it is the body of all dharmas. Because it is the object of inconceivable wisdom. Because it is the nature that follows reason. The protectors consider it to be the Dharmakaya. Thus, since the body or nature of all dharmas is emptiness, emptiness is the Dharmakaya, which is in accordance with this. The part of dualistic appearance is the Sambhogakaya, and the part that revolves in samsara in the manner of the twelve links of dependent origination is the Nirmanakaya, and the part of the union of those two that is of one taste with emptiness is the Mahasukhakaya. Furthermore, the state of dying is the Dharmakaya, the inter-
Chinese
生是报身，中有生是化身，这三者转变所生的安乐分是大乐身。也如《无动无上瑜伽》中所说：“四身自性无差别，无有差别之意也，再次菩提无差别，认为是方便与智慧，死亡即是法身说，报身中有与六道，化身与欲乐大乐，此乃四身之自性。”因此，说语自在者不认可生为化身之说，乃是对那些将九合一之诀窍视为究竟者，心怀嗔恨之人的胡言乱语。这四个基础身，并非真正的基础身，而是被视为转变处、所净和能净。二取之分转变，所净中有之习气清净，由此成就报身，因此将其安立为报身，其余也同样类推。在道位时如何具备之理，有与灌顶相合，与生起次第相合，与圆满次第相合三种。首先，四灌顶依次与四身相合，虽然如此，此处是将四灌顶之智慧与四身相合：显现为本尊身是报身，彼生起之身与处所显现为一体是化身，知晓无自性是法身，心融化生起安乐之体是大乐身。第二，从空性中生起，融入融化的明点，以空性来增广是法身，疾病等等，以及意念中本尊身的明现是报身，以五现证菩提生起，与生起之身之显现相合等等是化身，融化之乐是大乐身。第三，在离戏之体性中，以不分别之方式进入是法身，依靠自他之身而生起的俱生二者是大乐身，与其合一之智慧身是报身，其进入粗大之身依，从而清净它。
English
Birth is the Sambhogakaya, the intermediate state of birth is the Nirmanakaya, and the bliss that arises from the transformation of these three is the Mahasukhakaya. As it is said in the 'Immovable Supreme Yoga': 'The four kayas are inseparable in nature, there is no difference in mind. Again, Bodhi is inseparable, it is considered as skillful means and wisdom. Death itself is said to be the Dharmakaya, the Sambhogakaya is the intermediate state and the six realms, the Nirmanakaya is form and desire, and great bliss. This is the nature of the four kayas.' Therefore, to say that the Lord of Speech does not recognize the term 'birth as Nirmanakaya' is the babble of those who are under the influence of hatred towards those who consider the nine unions as the ultimate secret. These four basic kayas are not the actual basic kayas, but are considered as the place of transformation, what is to be purified, and what purifies. The division of dualistic appearance transforms, and the habitual tendencies of the intermediate state to be purified are purified, thereby accomplishing the Sambhogakaya. Therefore, it is established as the Sambhogakaya, and the same applies to the others. Regarding how to possess them during the path, there are three ways: combining with empowerment, combining with the generation stage, and combining with the completion stage. First, the four empowerments are successively combined with the four kayas, although this is the case, here the wisdom of the four empowerments is combined with the four kayas: appearing as the deity's body is the Sambhogakaya, the body that arises from it and the place appearing as one is the Nirmanakaya, knowing that there is no self-nature is the Dharmakaya, and the mind dissolving and arising as the essence of bliss is the Mahasukhakaya. Second, arising from emptiness, dissolving into the melting bindu, and expanding with emptiness is the Dharmakaya, diseases and so on, and the clear appearance of the deity's body in the mind is the Sambhogakaya, arising from the five Abhisambodhis, and combining with the appearance of the arising body and so on is the Nirmanakaya, and the melting bliss is the Mahasukhakaya. Third, in the nature of freedom from elaboration, entering in a non-discriminating manner is the Dharmakaya, the two co-emergent ones that arise depending on one's own body and the bodies of others are the Mahasukhakaya, the wisdom body that is united with it is the Sambhogakaya, and it enters the coarse body support, thereby purifying it.
Chinese
是化身。第三，一切法之自性空性现前，法与空性现前时，证悟法与空性之不变乐之智慧，自性俱生之究竟即是大乐，彼智慧之显现分，显现为清净之坛城，是圆满受用，以及与了知一切有情之界等之智慧，无缘之大悲平等具足，是化身。如是四身乃本体一，佛之自显之外，其余色身于此不作实收录，彼等乃由愿力之故，唯于所化前显现而已。佛之自显中，不显现合修等七支具足之清净坛城，以彼等乃世俗之故。佛之智慧唯见离戏。如是说者，因扎菩提（Indrabuti）尊前于《智慧成就》中云：先前有者皆已灭，先前无者此无有，佛陀自身亦如是，故较彼外皆无义。又，若智慧无显现，则如睡眠成所作，何者诸根皆遮止，是说智慧差别之宗。如是彼等智者所遮止。若问受用身与化身二者是否为色身，非也。如是于《金光明经》中，《三身品》云：如是法界中，一切分别皆不生，故名极清净，诸佛之真实身，非为不存在。复次，种姓之子，法身乃清净烦恼之障，故显现为受用圆满身。清净业之障，故显现为化身。清净智慧之障，故显现为法身。譬如依于虚空而生电，依于电而有光明。如是依于法身而显现受用圆满身，依于受用圆满身而显现化身。
English
is the emanation. Third, when the emptiness of the nature of all dharmas is manifest, when dharma and emptiness are manifest, the unchanging bliss of wisdom that realizes dharma and emptiness, the ultimate co-emergent nature is great bliss, and the manifestation aspect of that wisdom, appearing as a pure mandala, is perfect enjoyment, and the wisdom that knows the realms of all beings, etc., equally endowed with impartial compassion, is the emanation. Thus, these four bodies are of one essence, and other than the Buddha's own manifestation, the form body is not actually included here, as they only appear to those to be tamed due to the power of aspiration. In the Buddha's own manifestation, the pure mandala with seven branches, such as union, does not appear, because they are conventional. The Buddha's wisdom only sees freedom from elaboration. Thus spoke Indrabuti in the Accomplishment of Wisdom: 'What existed before is all destroyed, what did not exist before is not here, even the Buddha himself is like this, so anything other than that is meaningless.' Also, 'If wisdom is without manifestation, then it becomes like sleep, something to be accomplished. Whatever obstructs the senses is the doctrine that speaks of the distinction of wisdom.' Thus, those who know this have refuted it. If you ask whether the enjoyment body and the emanation body are form bodies, they are not. Thus, in the Chapter on the Three Bodies in the Excellent Golden Light Sutra: 'Thus, in the realm of dharma, all discriminations do not arise, therefore it is called utterly pure, the true body of the Buddhas is not non-existent.' Furthermore, son of lineage, the dharma body appears as the enjoyment body because it is purified of the obscurations of affliction. It appears as the emanation body because it is purified of the obscurations of karma. It appears as the dharma body because it is purified of the obscurations of wisdom. For example, electricity arises dependent on space, and light appears dependent on electricity. Likewise, the enjoyment body appears dependent on the dharma body, and the emanation body appears dependent on the enjoyment body.