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Through qualities, self-appearance and self-radiance manifest as the Sambhogakaya. "Originally enlightened" means that the basis of its appearance, the clear nature, has been there from the very beginning. From the all-pervading wisdom of compassion, various Nirmanakayas appear in forms that tame beings according to their needs. As mentioned earlier, the compassionate Nirmanakaya is completely pure from the two extremes. This means that the Nirmanakaya, which appears from the power of compassion, is completely pure from the two extremes. That is, because it is the nature of indivisibility of appearance and emptiness, it is free from the two extremes of permanence and annihilation. Or it does not abide in the extremes of samsara and nirvana. If the Nirmanakaya does not perform the benefit of others, the benefit of others will be interrupted, and there will be no difference from falling into the extreme of peace. Similarly, in the Kunjed Gyalpo Tantra, it is said: "Kunjed, I am the essence of the three bodies, abiding in non-conceptual equality. The essence of the Dharmakaya is free from elaboration. The miraculous manifestation of beings arising from nature is the Sambhogakaya arising from desire. Compassion performs the deeds of taming beings. That is the essence of the Nirmanakaya." It is said that Kunjed, I am the essence of the three bodies, that is, From the perspective of appearance, because it is free from grasping and being grasped, it is non-conceptual. From the perspective of emptiness, it abides in the equality of its own nature, that is, it is free from elaboration, and it is the essence of the Dharmakaya. The clear nature is the place where the appearance of the Sambhogakaya arises. The one who possesses this nature is unborn in the ultimate sense, but in the relative sense, it possesses the miraculous manifestation of appearing as if born. Therefore, it is the nature of the fields of the five Tathagatas, the retinue of the teacher, and the perfect qualities of the desired Dharma, which is the Sambhogakaya. With compassion, how does his manifested Nirmanakaya appear accordingly, thereby benefiting limitless beings to be tamed? That is the Nirmanakaya. In this way, understanding the nature of the three basic bodies as they are with wisdom, and abiding in it with samadhi, and generating devotion and faith towards it with one-pointedness, will also transform into the practice of refuge. Moreover, right now, recognizing self-awareness as the essence of the three bodies is the unique tradition of the Great Perfection. As it is said in the Yonten Rinpoche: "The refuge of the fruit of one's own mind, achieved in the present moment,
Chinese
是胜乘的特点。 因此，认识到自心本性的智慧是三身的游舞，是果金刚乘的皈依处。断法空行母之歌中说： “不认识这无造作的自生觉性，是皈依之处的体性，沉溺于痛苦之海的众生，皈依三身之神。” 这也显示了这个道理。不仅如此，基现不净的部分也是它的自光，所以要知道显有皆是清净，是三身任运成就的游舞。如《实相宝藏论》中说：“轮涅诸法任运成就三身刹，于菩提心中证悟。” 并且，这些显现为身语意的游舞，如《法界藏》中说：“内外有情显现为色相的一切，是法界的庄严，显现为身的游舞。所有能听到的声音，是法界的庄严，显现为语的法轮。念头觉知流动，不可思议的无分别，是法界的庄严，显现为意的法轮。” 以及，它的自释经文的 伏藏中说：“觉性的本性，显现为显有情器轮涅的一切，是自显自现如梦的体性，或者如水中月亮的自性一般，一切色相的显现是自生智慧的身坛城或者游舞，一切声音是语的坛城，一切念头觉知是无分别智慧大海的意坛城大游舞的自现。” 如是所说。也就是说，从基界三身的自性中，显现为显声觉三种形象，实际上是完全清净的身语意的游舞，所以成为它的庄严。比如彩虹显现在虚空中，成为它的庄严一样。法轮，也是仅仅显现为它的幻化，是自在的意思。对此，《普贤王如来根本续》等续部和导师喜饶多杰的身语意融合等口诀中出现的教证没有多引用，意义也是秘密的甚深要点，所以只说了这么多。如是三身的
English
are the characteristics of the supreme vehicle. Therefore, realizing that the wisdom of one's own mind's innate nature is the play of the three kayas is said to be the refuge of the Fruition Vajrayana. The Chö practice's Dakini's Song states: "Not recognizing this uncreated, self-arisen awareness as the essence of the refuge, beings drowning in the ocean of suffering, take refuge in the deities of the three kayas." This also demonstrates this principle. Moreover, even the impure aspects of the ground's appearance are its own radiance. Therefore, one should know that all appearances and existences are primordially pure, the spontaneous accomplishment of the three kayas. As it is said in the Precious Treasury of Reality: "All phenomena of samsara and nirvana are the spontaneously accomplished three kayas' realm. Realize it within the state of bodhichitta." And also, these appearances as the play of body, speech, and mind, as it is said in the Dharmadhatu Treasury: "All appearances of sentient beings, internal and external, are the ornaments of the dhatu, appearing as the play of the body. All sounds and noises that are heard, are the ornaments of the dhatu, appearing as the wheel of speech. Thoughts, awareness, movements, non-conceptual, and immeasurable, are the ornaments of the dhatu, appearing as the wheel of mind." And, its self-commentary, the treasury of the teachings, says: "The nature of awareness, all that appears as existence, samsara and nirvana, is self-appearance, self-arisen, the nature of a dream, or just like the nature of a moon in water. All appearances of form are the mandala or play of the spontaneously arisen wisdom of the kaya. All sounds are the mandala of speech. All thoughts and awareness are the self-arisen play of the great mandala of the mind, the ocean of non-conceptual wisdom." As it is said. That is to say, from the nature of the ground, the three kayas, the appearances of the three aspects of appearance, sound, and awareness, are actually completely pure as the play of the three kayas, so they become its ornaments. For example, when a rainbow appears in the sky, it becomes its ornament. The term "wheel" also means that it appears only as its manifestation and has dominion. On this, many scriptural proofs from tantras such as the Kunjed Gyalpo and the oral instructions such as the union of the body, speech, and mind of the master Garab Dorje are not cited, and the meaning is also a secret and profound key point, so I have not explained more than that. Thus, the three kayas'
Chinese
以圆满之要诀化现身 语意心之游舞清净，如《法界宝藏论》所说：三身庄严不圆满，则无法，一切皆显现为身语意之游舞。因此，若知晓这些要点，则在大圆满自宗中，即使在脱噶（Trekhö）之际，显现世间也会清净显现，生起次第本尊瑜伽的修持也会圆满。 经文中的皈依偈颂，实际上也暗示了下文将要出现的会供坛城的显现。因此，所显现的一切都是身语意金刚三者的游舞，清净的自性光明显现为本尊和会供坛城的形象，仅仅是信奉而已。思辨的言辞无法欺骗他人，空洞的言语无法填满山河。 显现世间清净的游舞，心髓修行的成就者后代多么快乐！如是说。如此确定之后，进入当下的词义。首先，念诵“ཕཊ་（藏文， स्फोट，sphoṭa，爆发）”这个字，一般来说，在断法（Chöd）的念诵中都会出现“ཕཊ་（藏文， स्फोट，sphoṭa，爆发）”这个字，其中一个理由是，一位大师说：“ཕཊ་（藏文， स्फोट，sphoṭa，爆发）这个字与我的法相同，ཕ་（藏文， पर，para，彼岸）的意思是到达彼岸， ཊ་（藏文， ，，）的意思是无上密咒。将这两个强力的字母合二为一，就称为ཕཊ་（藏文， स्फोट，sphoṭa，爆发），仅仅念诵就能获得无量功德。”念诵ཕཊ་（藏文， स्फोट，sphoṭa，爆发）仅仅就能击败内在的我执，平息外在的疾病和邪魔。我的大手印断法 也是将外在的到达彼岸的显宗和内在的无上密咒的密宗二者的意义合二为一进行修持，所以称为大手印断法，与字母ཕཊ་（藏文， स्फोट，sphoṭa，爆发）相同。不仅如此，ཕ་（藏文， पर，para，彼岸）是方便的自性，ཊ་（藏文， ，，）是智慧的自性，因此是方便与智慧双运的特殊咒语。 因此，所有的密咒、明咒、陀罗尼咒都无不包含方便与智慧的意义，所以，所有咒语的要点都包含于此。因此，《金刚顶经》中说：字母ཕཊ་（藏文， स्फोट，sphoṭa，爆发）是什么？能摧毁毒害和痛苦，能招引安乐。ཕཊ་（藏文， स्फोट，sphoṭa，爆发）是摧毁之声。
English
The body is manifested by the key of completion. The play of speech and mind is pure. As it is said in the Precious Treasury of Dharmadhatu: Without the complete adornment of the three bodies, there is no Dharma. Everything arises as the play of body, speech, and mind. Therefore, if you know these key points, even in the Trekhö stage of Dzogchen, the appearance of existence will appear purely, and the practice of the deity yoga of the generation stage will be complete. The verse of refuge in the text also implicitly shows the manifestation of the assembly field that will appear below. Therefore, whatever appears is the play of the three vajras of body, speech, and mind. The pure self-luminosity appears as the form of deities and assembly fields, and it is only faith. Speculative words cannot deceive others, and empty words cannot fill mountains and rivers. The appearance of the pure play of existence, how happy are the descendants of the heart practice! So it is said. After making such a determination, enter the meaning of the words of the occasion. First, the word "PHAṬ (藏文， स्फोट，sphoṭa，爆发)" is generally used in all Chöd recitations. One of the reasons is that one master said: "This PHAṬ (藏文， स्फोट，sphoṭa，爆发) is the same as my Dharma. PHA (藏文， पर，para，彼岸) means to reach the other shore, ṬA (藏文， ，，) means the supreme secret mantra. Combining these two powerful letters into one is called PHAṬ (藏文， स्फोट，sphoṭa，爆发), and just reciting it has infinite merits." Just reciting PHAṬ (藏文， स्फोट，sphoṭa，爆发) can defeat the inner ego and pacify external diseases and evil spirits. My Mahamudra Chöd is also the practice of combining the meaning of the outer Sutra of reaching the other shore and the inner Tantra of the supreme secret mantra into one, so it is called Mahamudra Chöd, which is the same as the letter PHAṬ (藏文， स्फोट，sphoṭa，爆发). Moreover, PHA (藏文， पर，para，彼岸) is the nature of skillful means, and ṬA (藏文， ，，) is the nature of wisdom, so it is a special mantra of the union of skillful means and wisdom. Therefore, all mantras, vidyas, and dharanis contain the meaning of skillful means and wisdom, so the key points of all mantras are contained in this. Therefore, the Vajrasekhara Sutra says: What is the letter PHAṬ (藏文， स्फोट，sphoṭa，爆发)? It can destroy poison and suffering, and it can attract happiness. PHAṬ (藏文， स्फोट，sphoṭa，爆发) is the sound of destruction.