English
As, your body is manifested as the teacher. Thus it is said, if one holds a pure mind, by contemplating the Vajra body, a firm body that is not empty, then one will surely attain the Vajra body. Thus it is said, it is declared that the Vajra body never ceases, is not empty, and does not possess the characteristics of flesh and blood. However, the supreme Nirmanakayas possess these, such as showing passing into Nirvana, physical illness, and bloodletting. Even so, is it thought that the Sambhogakaya, which possesses the five certainties, is the Vajra body of the Buddha's own manifestation? Although in general it can be established as never ceasing, it is not the case that it never ceases in relation to a single disciple. When one attains complete enlightenment, the external teacher who appears as the Sambhogakaya, the appearance of the five certainties, ceases. Furthermore, it is not appropriate to distinguish between these two bodies at this time. If, even after attaining unsurpassed Bodhi, the previous form of the Sambhogakaya continues to appear without ceasing, then there would be two Sambhogakayas. Even if it does not exist, there is appearance, and even if it exists, it does not appear, you would not deny that the Victorious Ones possess these, would you? Furthermore, if what existed before ceases later, it would become annihilation, and if it never existed from the beginning but is merely a clear appearance, then how would one become a Buddha? However, the scriptures about not being empty, etc., do not contradict the fact that they do not actually exist, but only show a certain principle. As Aryadeva said: Just as the Victorious Ones who dwell in the ten directions, although their bodies have no bones, flesh, or blood, they create relics for the benefit of sentient beings, just as the Nirmanakaya performs activities. Thus, although the Sambhogakaya does not possess these, what appears in the Nirmanakaya is the Nirmanakaya. If it is said in this way, then it is established that it is not a real person, merely a Nirmanakaya. Therefore, how is it a Buddha? Wasn't it said to be a Nirmanakaya? If it is said in this way, then the illusory person, because it is said to be an illusion, would also become a person. Those who speak of meaning also do not consider the Rupakaya to be the actual Buddha, but take the wish-fulfilling jewel and the sandalwood tree as examples, considering only the Jnanadharmakaya to be the actual Buddha.
Chinese
如果你们认为那是地，那你们就更加低劣了。另外，色身是物质、是意识，还是它们之间的差别呢？如果是第三种情况，是二者聚合的一部分，还是二者都不是呢？如果都不是，那就仅仅是假立存在而已。而无实有则无法显现于所化众生，也无法成办利益。由于承认世俗分别的法为佛，所以极其低劣。如果是第二种情况，承认物质和佛的本体相同，那么不迷惑于矛盾的量就非常稀奇了，因为物质和意识是相违的。如果是第一种情况，属于有情相续还是属于佛的相续呢？如果是第一种情况，那么有情和佛就变成相续相同了，而且佛也成了虚假的欺骗之法，并且成了具有染污，或者有情本身就是佛，并且法身也成了具有相续，因为你们认为色身的相续中具有法身。如果说是第二种情况，那么佛的智慧就会被有情所见。如果相好等被眼识所见，那么认为是色法还是色法的显现呢？如果是第一种情况，那么过失前面已经说过了。如果是后一种情况，那就是承认属于有情的相续了。另外，佛是无二的智慧，你们认为它存在，却认为色法等世俗不存在，认为有和无二者聚集于一个事物上，这是非常错误的。由于承认二身本体各异为佛，那么一个人解脱时，也会出现本体各异的诸多佛，这太过分了。而经文中说，诸多有情成佛时是同一体性，并且如来以一智慧眼了知一切所知等，宣说了智慧本体无二。论典中也说：“入于佛性时，彼等皆为一，所依亦为一，证悟大而一。”等等，与诸多教证相违背。另外，色身是愿力的化现，而不是像四大种完全转变色法那样，所以出生
English
If you think that is the ground, then you are even more inferior. Furthermore, is the form body matter, consciousness, or the difference between them? If it is the third case, is it just a part of the combination of the two, or is it neither? If it is neither, then it is just nominally existent. And the non-real cannot appear to the beings to be tamed, nor can it accomplish benefit. Because you acknowledge a single phenomenon conceptually constructed by worldly minds as Buddha, it is extremely inferior. If it is the second case, acknowledging that matter and the basis of Buddha are the same, then the measure that is not confused about contradiction is very strange, because matter and consciousness are contradictory. If it is the first case, does it belong to the continuum of sentient beings or to the continuum of the Buddha? If it is the first case, then sentient beings and the Buddha become the same continuum, and that Buddha also becomes a deceptive phenomenon of conventional truth, and it becomes tainted, or that sentient being itself is the Buddha, and the Dharmakaya also becomes possessing a continuum, because you yourself believe that the Dharmakaya exists in the continuum of the form body. If it is the second case, then the wisdom of the Buddha will be seen by sentient beings. If the marks and signs etc. are seen by eye consciousness, then do you consider it to be form or the appearance of form? If it is the first case, then the fault has already been shown before. If it is the latter case, then it is acknowledged to belong to the continuum of sentient beings. Furthermore, the Buddha is non-dual wisdom, and you think that it exists, but you think that form etc. conventional truths do not exist, thinking that existence and non-existence are gathered on one thing, this is very wrong. Because you acknowledge the two bodies with different entities as Buddha, then when one person is liberated, many Buddhas with different entities will also appear, which is too much. And the scriptures say that when many sentient beings become Buddhas, they are of one nature, and the Tathagata knows all knowable things with one divine eye, etc., and it is proclaimed that the nature of wisdom is non-dual. The treatises also say: "When entering Buddhahood, all of them are one, the basis is also one, and the realization is great and one." etc., which is very contradictory to many scriptures. Furthermore, the form body is a manifestation of aspiration, not like the elements completely transforming form, so birth
Chinese
不成为疙瘩。因此，将不具足一切智者传承的观点抛弃，是我们所赞同的。一切智者唯有在佛陀自显的二身中，才以一体的方式具足，而不是以分担重担的方式。此外，认为众生的自性是六根等，对于这个大乘来说是不可容忍的邪魔。因为这会成为一种借口，将六根执为轮回的因，从而混淆了错误的教法。因此，既然众生也必须安立在阿赖耶识上，那么又怎么能认为佛陀的化身是色身呢？法身产生色身固然没错，但如同脸产生镜中的影像，影像并非脸，而且脸的相续中没有影像。如果那不是佛，那么因为在那上面流出恶意的血，为什么会变成从如来身上取出恶意的血呢？这只是顺应世间的说法而已。否则，不要说如来，即使是不退转的菩萨，所有的魔众也无法观看，那么谁又能从如来身上取出身体的血呢？难道不会变成兔子用角触碰也会变成无间罪吗？因此，那个色身也是在世间被称为如来的。一定会变成无间罪，因为缘于佛，并且业也已完成，所以在那里变成无间罪的因缘没有不具足的。例如，即使三界的一切都是自心的显现，但缘于它们而造作的业，也会体验到果报。如果说色身属于国王的种姓，并且是外境的实有，那么就应当追随不了义经典的教义，并且依止实事论者的宗派，不要创作自己的论典。那么，难道不是在说：在清净世界和坛城中，显现的天人和人类，一切形象都无法看见。这样说二身是色身吗？对于此处的二身，将显现方式和存在方式的身体分开，是先前上师们的宗派，这是很好的，因为不是共同的
English
It does not become a knot. Therefore, we approve of discarding the view that does not possess the lineage of the omniscient. The omniscient is only possessed in the two bodies of the Buddha's self-manifestation, in the manner of being one entity, and not in the manner of bearing a burden. Furthermore, to believe that the nature of beings is the six senses, etc., is an unbearable evil for this Mahayana. Because this becomes an excuse to mix the wrong teachings by holding the six senses as the cause of rebirth. Therefore, since sentient beings must also be established on the alaya consciousness, how can one consider the Buddha's emanation body to be a form body? It is true that the Dharma body arises from the form body, but just as the face produces the image in the mirror, the image is not the face, and the image is not in the continuum of the face. If that is not the Buddha, then because malicious blood flowed on it, why would it become taking malicious blood from the Tathagata? This is only done in accordance with worldly speech. Otherwise, let alone the Tathagata, even a non-returning Bodhisattva cannot be seen by all the hosts of demons, so who would take the blood from the body of the Tathagata? Would it not become an immediate sin if a rabbit touched it with its horn? Therefore, that form body is also known as the Tathagata in the world. It will definitely become an immediate sin, because it is focused on the Buddha, and the karma has been completed, so there is no lack of causes and conditions for becoming an immediate sin there. For example, even though all three realms are appearances of one's own mind, by focusing on them and doing karma, one will experience the results. If it is said that the form body belongs to the lineage of the king and is an external reality, then one should follow the teachings of the provisional meaning sutras and rely on the tenets of the realists, and one should not compose one's own treatises. Then, is it not said: In pure worlds and mandalas, the gods and humans that appear, all forms are not seen. Is this saying that the two bodies are form bodies? For the two bodies here, separating the bodies of appearance and existence is the tradition of the previous lamas, which is good, because it is not common.
Chinese
因为显现的因缘是从佛陀那里产生的缘故，色身也安立为佛陀的身之名称。因此，所有与佛陀相关的身，在归纳为三身时，两个色身也归纳为报身和化身，因为它们是从圆满受用智慧和化身智慧二者产生的缘故。因为是不共之因的缘故，以“以其名言力所作”之语，以不共之因的方式来安立报身和化身之名。在没有区分真实安立和假立安立时，就是这个和那个。稍微广说就可以了。然而，这条道路上，将圆满受用身和化身混合的诀窍，对于任何一个来说，都必须与显现方式和存在方式的二身相符。此处的要点需要仔细了解。第二，七支圆满的方式，分别与四灌顶相结合，与生起次第相结合，与暂时的圆满次第相结合，与究竟的圆满次第相结合，与佛陀的智慧相结合。这些都需要在其他地方广泛书写。第三，从基、道、果三个方面来说，基之自性七者是：心性自性空性是甚深，因为遍及一切显现而广大，因为没有远近而周遍，因为相续不断且自性不变而恒常，光明之门不灭，显现为身故是智慧身，因为显现空性无别，是双运，因为境与有境本来就混合为一体故是大乐。道是：为了使安住在基上的那个自性显现，而修持与基果二者都相似的方式。也就是修持无自性是甚深，虽然那个自性显现为一切事物，但学习显现为自证的体性是广大，那个自性遍及一切事物是周遍，学习心的自性不变是恒常，学习显现为本尊坛城是智慧身，将本尊身之显现与乐空融为一体是双运，依靠融乐来表示自性俱生，是不变的安乐，这些
English
Because the cause of manifestation arises from the Buddha, the form body is also established as the name of the Buddha's body. Therefore, when all bodies related to the Buddha are condensed into the three bodies, the two form bodies are also condensed into the enjoyment body and the emanation body, because they arise from the wisdom of perfect enjoyment and the wisdom of emanation. Because it is the uncommon cause, the names of the enjoyment body and the emanation body are established by way of the uncommon cause, as in "Its terminology is made by power." When the real establishment and the imputed establishment are not distinguished, it is this and that. It is enough to explain it a little more broadly. However, on this path, the key instructions for mixing the perfect enjoyment body and the emanation body must be in accordance with both the appearance and the existence of the two bodies for any one. The key here needs to be carefully understood. Second, the way of the seven complete limbs is combined with the four empowerments respectively, combined with the generation stage, combined with the temporary completion stage, combined with the ultimate completion stage, and combined with the Buddha's wisdom. These need to be written extensively elsewhere. Third, from the three aspects of base, path, and fruit, the seven natures of the base are: the emptiness of mind nature is profound, vast because it pervades all appearances, pervasive because there is no near and far, constant because it is continuous and its nature is unchanging, the door of luminosity is not extinguished, it is the wisdom body because it appears as the body, because the appearance of emptiness is inseparable, it is union, because the object and the subject are originally mixed as one, it is great bliss. The path is: in order to manifest that nature which abides on the base, one practices in a way that is similar to both the base and the fruit. That is, practicing non-self-nature is profound, although that nature manifests as all things, learning to manifest as the nature of self-awareness is vast, that nature pervades all things is pervasive, learning that the nature of mind is unchanging is constant, learning to manifest as the mandala of deities is the wisdom body, mixing the appearance of the deity body with bliss and emptiness is union, relying on melting bliss to represent the innate nature is the unchanging bliss, these