Chinese
是说，法身的遍布之体性，是极其清净的真如自性，是俱生大乐的特征。文中说，俱生大乐，如果不是实物的实体，而是一个假立的他我。因此，遍及一切非实物假立和能取所取的，具有自证体验的特征，显示具有无漏五蕴等一切佛的功德。真如是常有功德的，善寂论师不认可，有这种想法的人，只是自己非常愚蠢，被偏执的魔鬼所迷惑而已。有境道之胜义俱生，如同有色的虚空，如同清澈、无垢、彩虹等任何事物都可显现一样，是安乐、无分别、显空坛城等各种显现的基础。从无分别、无戏论的角度来说，又如同其他宗派所说的无为法，无实有的虚空。融乐如月亮的比喻是说，所依白明点未损，如同圆月一样，或者说，月亮是令人喜悦和凉爽的，同样，是安乐和明亮，令人满足的，这些是比喻的确定。又说：二者之中如虚空，是救护者之法身。何者如同圆月般，彼乃圆满报身也。彼乃瑜伽母轮，彼乃无二智，如何大乐为究竟，如是彼亦无差别。如此用两个比喻来表示，如虚空般的自性俱生，是救护者佛陀们的法身，自性胜义大乐是佛陀的真实法身，是所知一切遍布的真如，道之胜义大乐是道时的法身，如合续中说：此自生之体性，极称为法身。因此，它是获得佛果的主要原因。所以称为诸佛的法身。如同满月的融乐
English
It is said that the pervasive nature of the Dharmakaya is the very nature of the utterly pure Suchness, which is characterized by the great bliss of co-emergence. The text states that if this co-emergent great bliss is not the substance of a real entity, but merely a conceptual designation, then it pervades all that is not substantial designation and grasping-apprehended, possessing the characteristic of self-awareness experience, and is shown to possess all the qualities of the Buddha, such as the five uncontaminated aggregates. Those who think that Suchness is permanent and possesses qualities, and that Master Shantipa does not approve of it, are merely extremely foolish and deluded by the demon of bias. The ultimate co-emergent of the path with an object is like the sky with form, being the basis for the arising of bliss, non-conceptualization, and various clear-empty mandalas, just as anything, such as clarity, absence of obscuration, and rainbows, can appear. From the perspective of non-conceptualization and non-elaboration, it is also like the unconditioned, non-substantial sky spoken of by other schools. The meaning of the melting bliss being like the moon is that the support, the white bindu, is undiminished, like a full moon, or that the moon is pleasing and cool, similarly, it is blissful and clear, and satisfying, these are the certainties of the analogy. Furthermore, it says: Of the two, that which is like the sky, is the Dharmakaya of the protectors. That which is like the full moon, is the Sambhogakaya. That is the wheel of yoginis, that is non-dual wisdom, how great bliss is the ultimate, so there is no difference there either. Thus, from the two examples, that which is the naturally co-emergent like the sky, is the Dharmakaya of the Buddhas, the ultimate great bliss of nature is the actual Dharmakaya of the Buddha, the Suchness that pervades all knowable things, and the ultimate great bliss of the path is called the Dharmakaya of the path-time, as it says in the Samputa Tantra: This self-born nature, is greatly renowned as the Dharmakaya. Therefore, it is the main cause for attaining Buddhahood. Therefore, it is termed the Dharmakaya of the Buddhas. The melting bliss like the full moon
Chinese
不变的智慧本身，是道时期的圆满报身大乐，如《合续》所说：“从交合中，何时金刚立于顶，彼时亦于鼻尖。”此时，彼性瑜伽母等也说：“只讲这二者，不讲其他的名相。”虽然在塔噶那这样说过，但这位论师所著的《俱生决定显示》中说：“以胜义等差别，了知俱生为二。胜义是有的自性，世俗如月亮。有是法身，月亮是报身。这些合起来，就称为化身。以极大的努力所要成就的色身，这主要是作为法来宣说的。从那（法身）所生的色身，是为他人圆满受用而宣说的。世间人的快乐，不是灌顶的例子。上师加持的快乐，要知道是先前产生的。因此，是超越世间的，是获得大解脱的意义，是无尽不变的快乐。世间人的证悟，也由此而显明。”如是说，从“彼性在此显现为二”到“在那里也没有差别”之间的意义，论师自己已经非常清楚地解释了。所谓的“有的自性”，是指自性大乐是真实存在的。因此，在上面的供养赞颂的场合，将融乐说成是因，自性说成是果，这是一种用例子和意义来解释呈现方式的方法。用两个例子来指示的场合与此不同，法身产生报身，这是自性因，以及融乐果的方式来指示的。将这两个俱生之性的能力汇集为一，从空性的状态中产生智慧的光明，三界一切显现，就是化身。而且，从诺布到顶髻之间，在回转的下稳固的阶段中显现。在圆满次第的这个阶段，虽然下稳固有四种内在的分类，但因为是从俱生中分离出来的缘故。《续》中说：“不是贪欲，也不是离贪欲，不会缘于中观。”
English
The unchanging wisdom itself is the great bliss of the Sambhogakaya at the time of the path, as the Hevajra Tantra says, "From union, when the vajra is at the crown, at that time it is also at the tip of the nose." At this time, the reality yoginis and others also say, "Only these two are taught, no other terms are taught." Although it is said so in Thagana, in the text composed by this teacher, called "Definitely Showing the Co-emergent," it says: "By the distinctions of ultimate truth and so on, know the co-emergent as two. Ultimate truth is the nature of existence, relative truth is like the moon. Existence is the Dharmakaya, the moon is the Sambhogakaya. These combined are called the Nirmanakaya. The form body to be accomplished with great effort, this is mainly taught as Dharma. The form body born from that (Dharmakaya) is taught to be fully enjoyed by others. This worldly happiness is not an example of empowerment. The happiness of the guru's blessing, know that it is produced beforehand. Therefore, it is beyond the world, it is the meaning of great liberation, it is endless and unchanging happiness. The realization of worldly people is also made clear by this." As it is said, from "That nature appears as two here" to "There is no difference there either," the meaning is very clearly explained by the teacher himself. The so-called "nature of existence" means that the nature of great bliss is truly existent. Therefore, in the above occasion of offering praise, explaining melting bliss as the cause and nature as the result is a method of explaining the way of presentation using examples and meanings. The occasion of indicating with two examples is different from this, the Dharmakaya produces the Sambhogakaya, this is the nature cause, and the way of indicating melting bliss as the result. Gathering the power of these two co-emergent natures into one, from the state of emptiness arises the light of wisdom, the appearance of all three realms, is the Nirmanakaya. Moreover, from Norbu to the crown, it appears in the stage of the reversing lower stability. In this stage of the completion stage, although there are four internal classifications of lower stability, because it is separated from the co-emergent itself. The Tantra says, "It is not desire, nor is it without desire, it will not focus on the Middle Way."
Chinese
呜呼！因为舍弃三者之故，说俱生为菩提。或者彼即一切之主，或者完全舍弃一切。那也表示最初的离喜，完全舍弃三种喜。如是说。同样在《合续》中说：何时圆满受用身，隐没之时，在那时，子在莲花中，说如芥子许。说是道时的化身。词义是：以彼俱生二者，如瑜伽母以轮断空性之义般证悟时，彼俱生二者，显现与空性无二之智慧身，嘿汝嘎坛城等，显现清净无尽之景象，此乃化身。那些是三身的决定。那么，融乐是世俗的比喻，并非第四灌顶究竟的智慧，而是上师加持的显现，自性之乐是，安立实相显现的第四灌顶之智慧，而且是超越世间，真实成就解脱的不变乐，如果认为这样的融乐不应成为自性的因，自性也不应产生融乐，那么，除了自性之外的那些是真实的，但对于证悟者来说并非如此。因为无论多少世俗的分别念，也被这超越世间的智慧所照亮，就像点金术的药接触铁一样，世俗的融乐也转变为超越世间的体性。理由是什么呢？因为自性的大乐，一般是所有法，特别是融乐本身的边际或实相。从能够体验实相开始，自性之乐是无漏的，因此，融乐也与自性无别地转变为超越世间的无漏智慧，实际上自性也是无别的，因为修行者也证悟为无别。那些是融入一体性的决定。如是则是因果的决定，比喻的决定，果位三身作为道的决定。
English
Alas! Because of abandoning the three, it is said that co-emergent is bodhi. Or that itself is the lord of all, or completely abandons all. That also represents the first joy of separation, completely abandoning the three joys. Thus it is said. Similarly, in the "Union Tantra" it says: When the enjoyment body is complete, when it disappears, at that time, the seed in the lotus, is said to be like a mustard seed. It is said to be the emanation body at the time of the path. The meaning of the words is: When those two co-emergents, like a yogini cutting the meaning of emptiness with a wheel, are realized, those two co-emergents, the wisdom body that is non-dual of appearance and emptiness, the Heruka mandala, etc., appear as pure and endless visions, this is the emanation body. Those are the ascertainments of the three bodies. So, melting bliss is a worldly example, not the wisdom of the fourth ultimate empowerment, but the manifestation of the guru's blessing, the bliss of self-nature is, the wisdom of the fourth empowerment that establishes the manifestation of reality, and it is also beyond the world, the unchanging bliss that truly accomplishes liberation, if it is thought that such melting bliss should not be the cause of self-nature, and self-nature should not generate melting bliss, then, those other than self-nature are true, but not for those who have realization. Because no matter how many worldly discriminations there are, they are also illuminated by this wisdom that transcends the world, just like the alchemical medicine touches iron, the worldly melting bliss also transforms into the nature of transcending the world. What is the reason? Because the great bliss of self-nature, in general, is the limit or reality of all dharmas, and especially of melting bliss itself. From the moment one is able to experience reality, the bliss of self-nature is uncontaminated, therefore, melting bliss also transforms into uncontaminated wisdom that transcends the world without difference from self-nature, in reality self-nature is also non-different, because the practitioner also realizes it as non-different. Those are the ascertainments of entering into oneness. Thus, it is the ascertainment of cause and effect, the ascertainment of example, the ascertainment of the three bodies of the fruit as the path.
Chinese
第四，本体融入的定解，即四种定解的差别已经广说了。第四是： “无二智即是，诸法一切之本体，大乐亦是彼，是故众生皆大乐。” 其中，能取所取二者无别的智慧，自性胜义的大乐俱生智，即是诸法，所知的一切存在，所有状态的自性，实相的本体。诸佛的大乐身也是它，因为这个原因，六道的一切众生也都是自性胜义的大乐。这显示了一切法的原始实相和诸佛的大乐身是相同的，并且这也同样是众生的实相。因此，这显示了一切众生都具有如来藏，而且这个如来藏遍及一切所知，并且是真正的佛，因此这是为了阐明究竟的他空见中观。因此，有些人认为导师寂天是唯识宗的见解，所以不认为一切众生都具有如来藏，这仅仅是盲修而已。第二，显示如何修持它的方法，其中有现观，即在此以修持的角度来说，等等。这有修行者的特征、处所的决定、瑜伽的基础、转变形象、对境的特征、前行之业、加行的差别、正行之三摩地、智慧的种种差别这九种。第一是“唯一的勇士”，即修行者恭敬上师，精进于善法，获得灌顶且不违犯誓言。如是说： “串习十善与，恭敬上师调诸根，远离我慢与嗔恚，彼 निश्चित 定成就。” 勇士是指能够摧毁庸常分别念的人，如将要解释的那样，对空性和本尊瑜伽生起明相，并且能够调伏气。经中说： “呼气即是堕罪因，吸气能得自在力，充满即是能勾召，压迫即能令僵直。”
English
Fourth, the certainty of entering into one essence, that is, the distinctions of the four certainties have already been extensively explained. The fourth is: "The non-dual wisdom itself is, the essence of all phenomena, great bliss is also that, therefore all beings are great bliss." Among them, the wisdom that is inseparable from the grasped and the grasper, the great bliss of self-nature ultimate truth, the co-emergent wisdom itself is the essence of all phenomena, the nature of all existence that is knowable, the essence of reality. The great bliss body of the Buddhas is also it, because of this reason, all beings of the six realms are also the great bliss of self-nature ultimate truth. This shows that the original reality of all dharmas and the great bliss body of the Buddhas are the same, and this is also the reality of sentient beings. Therefore, this shows that all sentient beings have the Tathagatagarbha, and that the Tathagatagarbha pervades all that is knowable, and is the real Buddha, therefore this is to clarify the ultimate Other-Emptiness Madhyamaka view. Therefore, some people think that the teacher Shantipa has the view of the Mind-Only school, so they do not think that all sentient beings have the Tathagatagarbha, this is just blind practice. Second, showing how to practice it, among which there is Abhisamaya, that is, here from the perspective of practice, and so on. This has nine aspects: the characteristics of the practitioner, the determination of the place, the basis of yoga, transforming the appearance, the characteristics of the object, the preliminary actions, the differences of application, the samadhi of the main practice, and the various distinctions of wisdom. The first is "the only hero", that is, the practitioner respects the teacher, diligently engages in virtuous deeds, has received empowerment and does not violate vows. As it is said: "Accustomed to the ten virtues, respecting the teacher, subduing the senses, being free from pride and anger, that निश्चित is certainly accomplished." The hero refers to the person who can destroy ordinary conceptual thoughts, as will be explained, generating clear appearance to emptiness and deity yoga, and being able to subdue the winds. It is said in the tantra: "Exhaling is the cause of downfall, inhaling obtains power, filling is the act of summoning, pressing causes stiffness."