Chinese
如是说。 根本（གཞི།） 佛陀（བདེ་གཤེགས།）心髓（སྙིང་པོ།）的法界（དབྱིངས་སུ།）中，任运（ལྷུན་གྲུབ།）成就的法身（སྐུ།）和智慧（ཡེ་ཤེས།）功德（ཡོན་ཏན།）的显现（རོལ་པ་）全部，在根本的（གཞི།）大（ཆེན་པོ།）法性（ཆོས་ཉིད།）中，本来（ཡེ་ནས།）就作为享受（ལོངས་སྤྱོད།）而自然（རང་ཆས།）圆满（རྫོགས།）的，是为圆满报身（ལོངས་སྤྱོད་རྫོགས་པ་）。 众生（སེམས་ཅན།）被无明（མ་རིག་）烦恼（ལས་ཉོན།）所遮蔽（བསྒྲིབས།）的那些，即使生起（སྐྱེས་ཙམ།）我执（ངར་འཛིན།）的意识（ཤེས་པ་），梦境（རྨི་སྣང་）和白昼显现（ཉིན་སྣང་）以及死后（ཕྱི་མའི།）的显现（སྣང་བ་）全部，以及器情（སྣོད་བཅུད།）受用（འདོད་ཡོན།）全部，不是通过作为（བྱ་བས།）而做成（མ་བྱས།），不是通过努力（རྩོལ་བས།）而成就（མ་བསྒྲུབ།）的，作为享受（ལོངས་སྤྱོད།）而自然（རང་།）圆满（རྫོགས།）的，以及成佛（སངས་རྒྱས་པའི།）的时候，清净（དག་པ་）和解脱（གྲོལ་བ་）任运（ལྷུན་གྲུབ།）成就的法身（སྐུ།）和智慧（ཡེ་ཤེས།）的显现（རོལ་པ་）全部，不是通过作为（བྱ་བས།）而做成（མ་བྱས།），不是通过努力（རྩོལ་བས།）而成就（མ་བསྒྲུབ།）的，作为享受（ལོངས་སྤྱོད།）而自然（རང་ཆས།）圆满（རྫོགས།）的，因此是圆满报身（ལོངས་སྤྱོད་རྫོགས་པ་）。智慧（ཤེས་རབ།）和智慧（ཡེ་ཤེས།）功德（ཡོན་ཏན།）全部，如堆积（སྤུངས་པ་）一般任运（ལྷུན་གྱིས།）成就（གྲུབ་པའི།），因此是法身（སྐུ།） 吉祥（༄༅།）。如是说。 根本（གཞི།）佛陀（བདེ་གཤེགས།）心髓（སྙིང་པོ།）的自性（ངང་ལས།）中，没有生起（མ་གཡོས།）想要（སྙམ་གྱི།）化现（སྤྲུལ་པ་）的意念（བློ།）。与根本（གཞི།）自身（རང་ལས།）不相异（མི་གཞན་པའི།）的导师（སྟོན་པ་）化身（སྤྲུལ་སྐུ།）和工巧（བཟོ།）化身（སྤྲུལ་སྐུ།），以及生（སྐྱེ་བ་）化身（སྤྲུལ་སྐུ།），和无情物（བེམ་པོ།）化身（སྤྲུལ་སྐུ།）等，是我执（ངར་འཛིན།）的意识（ཤེས་པ་）如同水器（ཆུ་སྣོད།）一般，佛陀（བདེ་གཤེགས།）心髓（སྙིང་པོའི།）法界（དབྱིངས་ཀྱི།）的功德（ཡོན་ཏན།）如同虚空（ནམ་མཁའི།）的星辰（གཟའ་སྐར།）一般，时 机（དུས།）成熟（འཛོམ་པའི།）时，作为缘起（རྟེན་འབྲེལ།）四种（རྣམ་བཞིར།）化身（སྤྲུལ་པ་）显现（སྣང་བ་）的，导师（སྟོན་པ་）化身（སྤྲུལ་སྐུ།）是，自己的（རང་གི།）我执（ངར་འཛིན།）的水器（ཆུ་སྣོད།）清澈（དྭངས་པ་）时，佛陀（བདེ་གཤེགས་）心髓（སྙིང་པོ།）法界（དབྱིངས་ཀྱི།）的显现（རོལ་པ་）如同虚空（ནམ་མཁའི།）的星辰（གཟའ་སྐར།）一般显现（འཆར་བ་）是，现在（ད་ལྟ།）对自己（རང་ལ།）宣说（སྟོན་པར་བྱེད།）自性（རང་གནས།）的智慧（ཡེ་ཤེས།）之义（དོན།）的上师（བླ་མ།）善知识（དགེ་བའི། བཤེས་གཉེན།），以及同样（དེ་བཞིན།）依靠（བརྟེན་ནས།）文字（ཡི་གེ）而证悟（རྟོགས་）也相同，依靠（བརྟེན་ནས།）白昼显现（ཉིན་སྣང་）夜晚显现（མཚན་སྣང་）体验（ཉམས།）等，自性（རང་གནས།）显现（མངོན་དུ་གྱུར།）之方便（ཐབས་）等，对所化（གདུལ་བྱ།）自显（རང་སྣང་གི།）的导师（སྟོན་པ་）在自己（རང་ལ།）显现（སྣང་བ་）是。生（སྐྱེ་བ་）化身（སྤྲུལ་སྐུ།）是，自己的（རང་གི།）我执（ངར་འཛིན།）的分别念（རྣམ་པར་རྟོག་པ་）所生（སྐྱེས་པའི།）的，作为自己（བདག་ལ།）的朋友（གྲོགས་སུ།）受用（ལོངས་སྤྱོད་པའི།）的对境（ཡུལ་དུ།），如同自己（རང་ལྟ་བུའི།）一般的两足（རྐང་གཉིས།）和，如同他人（གཞན་ལྟ་བུའི།）一般的多足（རྐང་མང་）和，无足（རྐང་མེད།）和，有翅膀的（འདབས་ཆགས།）和，爬行类的（སྡར་ཆགས།） 和，有蹄子的（རྨིག་ཆགས།）和，嘴上（ཁ་ལ།）有角（རྭ་ཅོ།）的和，头上（མགོ་ལ།）有角（རྭ་ཅོ།）的等等，各种（རྣམ་པ་སྣ་ཚོགས་པ་）各样的有情（སྲོག་ཆགས།），如生（སྐྱེ་）死（འཆི།）去（འགྲོ།）来（འོང་།）的姿态（རྣམ་འགྱུར།）一般，不间断（རྒྱུན་མི་ཆད་པར།）显现（སྣང་བ་）的全部，称为生（སྐྱེ་བ་）化身（སྤྲུལ་སྐུ།）。工巧（བཟོ།）化身（སྤྲུལ་སྐུ།）是，积累（བསགས་པའི།）福德（བསོད་ནམས།）之士夫（སྐྱེས་བུའི།）的我执（ངར་འཛིན།）的水器（ཆུ་སྣོད།）清澈（དྭངས་པ་）时，法
English
Thus it is said. In the realm of the essence of the Sugata-garbha, all the manifestations of spontaneously accomplished kaya, jñana, and qualities are naturally perfect as enjoyment in the great dharma-nature of the ground, and this is called the Sambhogakaya. For sentient beings obscured by ignorance and afflictions, even as soon as the awareness of self-grasping arises, all dreams, daytime appearances, and future appearances, as well as all containers, contents, and desirable qualities, are naturally perfected as enjoyment without being made by action or accomplished by effort. And at the time of enlightenment, all the manifestations of spontaneously accomplished kaya and jñana, which are purity and liberation, are naturally perfect as enjoyment without being made by action or accomplished by effort, and therefore it is called the Sambhogakaya. Because all wisdom, jñana, and qualities are spontaneously accomplished as if piled up, it is called kaya. Oṃ Svasti. Thus it is said. In the nature of the essence of the Sugata-garbha, there is no thought or intention to emanate a manifestation. The Nirmanakaya, the artisan Nirmanakaya, the birth Nirmanakaya, and the inanimate Nirmanakaya, which are not different from the ground itself, are like a water vessel of self-grasping awareness, and the qualities of the essence of the Sugata-garbha are like stars in the sky. When the time is ripe, the four types of Nirmanakaya appear as interdependent manifestations. The Nirmanakaya of the teacher is when the manifestation of the essence of the Sugata-garbha appears like stars in the sky in the clear water vessel of one's own self-grasping. This is the lama, the spiritual friend, who teaches the meaning of the wisdom of one's own nature to oneself now. Similarly, it is the same whether one realizes it by relying on letters, or by relying on daytime appearances, nighttime appearances, experiences, etc., the means by which one's own nature becomes manifest. The teacher of one's own appearances appears to the disciple. The birth Nirmanakaya is the two-legged beings like oneself, born from the conceptualization of one's own self-grasping, as objects of enjoyment as friends to oneself, and the many-legged beings like others, and the legless beings, and the winged beings, and the reptiles, and the hoofed beings, and those with horns on their mouths, and those with horns on their heads, and so on, all kinds of sentient beings appearing continuously in the manner of birth, death, going, and coming are called the birth Nirmanakaya. The artisan Nirmanakaya is when the water vessel of self-grasping of a person who has accumulated merit is clear, the dharma
Chinese
身像绘制成图画，或者塑造成浮雕，语像经书，以及意像佛塔等等，自身如来藏的化现显现于自身，称为工巧化身。物质化身是：仅从我执显现，成为我的受用之境，如衣服、饰品、器物等等所需的用具，以及不需要的物品，不可思议的显现之法，被称为物质化身。这四种化身，在成为我执之识的境地中，如来藏的化现自然显现，就像水器和天空的星辰显现一样，因缘聚合，就像水中的星辰一样显现。因此，在所化众生的我执未消融于法界之前，化身也会持续不断地 显现。例如，即使在清澈的水中，在水未干涸之前，影像也会不断地显现。实际上，这并没有超出器情三身的游舞，本体空性等等，称为道。也就是，本体空性的部分是法身，自性任运成就的部分是报身， 一切显现不混杂，各自显现的部分是化身，并且从其不清净显现为轮回的自之时起，没有任何法不是由一切胜者的身语意所摄持的，在清净的无量世界中本来成佛。如果问这是如何成立的，那么一切显现圆满于身的法界，任运成就圆满于语的法界，本体圆满于意的法界，同样，欲界圆满于化身的法界，色界圆满于报身的法界，无色界圆满于法身的法界，本来清净。 是的。同样，基位本身成为轮回涅槃一切的本体，并且本体中一切都是一味一体，因此称为本体性。也就是，法性无分别的智慧安乐地 一切逝者的心髓融为一体的大自在，轮回涅槃一切在本体性中一味一体的法界即是本体性，并且在本体性的法界中 积聚和堆积了一切智慧功德，就像堆积起来一样，这被称为身。同样地，
English
Body images are drawn in pictures, or sculpted into reliefs, speech images are scriptures, and mind images are stupas, etc. The emanation of one's own Tathagatagarbha appearing to oneself is called the skillful emanation body. The material emanation body is: just from the appearance of self-grasping, becoming the object of my enjoyment, such as clothes, ornaments, utensils, etc. that are needed, and unnecessary items, inconceivable phenomena, are called the material emanation body. These four kinds of emanation bodies, in the realm of becoming the object of self-grasping consciousness, the emanation of the Tathagatagarbha naturally appears, just like the appearance of stars in a water vessel and the sky, the causes and conditions gather together, appearing like stars in water. Therefore, until the self-grasping of the beings to be tamed has not dissolved into the Dharmadhatu, the emanation body will also continuously appear. For example, even in clear water, before the water dries up, the image will continuously appear without certainty. In reality, this has not gone beyond the play of the three bodies of vessel and essence, the essence of emptiness, etc., is called the path. That is, the part of the essence of emptiness is the Dharmakaya, the part of self-nature spontaneously accomplished is the Sambhogakaya, all appearances are not mixed, the part where each appears separately is the Nirmanakaya, and from the very moment when its impure appearance appears as samsara, there is no Dharma that is not held by the body, speech, and mind of all the victors, originally becoming enlightened in the pure and boundless realms. If you ask how this is established, then all appearances are complete in the Dharmadhatu of the body, spontaneously accomplished complete in the Dharmadhatu of speech, the essence complete in the Dharmadhatu of mind, similarly, the desire realm complete in the Dharmadhatu of the Nirmanakaya, the form realm complete in the Dharmadhatu of the Sambhogakaya, the formless realm complete in the Dharmadhatu of the Dharmakaya, originally pure. Yes. Similarly, the ground itself becomes the essence of all of samsara and nirvana, and in the essence, everything is of one taste, therefore it is called essence-nature. That is, the wisdom of the Dharma-nature without discrimination, blissfully the great self in which the heart essence of all the departed ones is integrated into one, the Dharmadhatu in which all of samsara and nirvana are of one taste in the essence-nature is the essence-nature, and in the Dharmadhatu of the essence-nature accumulating and piling up all wisdom and qualities, like a pile, this is called the body. Similarly,
Chinese
三世不迁，本体不转，故为不转金刚。基，如来藏，三世皆不动摇，不变异，无论好坏都不变，故为不变。不坏，具足金刚七法，故名金刚。即，不被烦恼和业烦恼习气所断，不被一切境和缘所坏，轮回涅槃一切之本元大，安住于自性本来清净故为真实。无论好坏，任何功德都不能掺杂，故为坚固。安住于三世，不随时间流逝而动摇，故为稳固。乃至细微的所知障，都能穿透超越法性因果的界限，故为一切无碍。不被轮回涅槃所 能转变，故为一切不败，即具足金刚七法。譬如世俗物质的金刚，也说具有金刚四誓。即，诸如梵天和帝释天等神灵的兵器，不可能投掷。投掷了也不可能击中。击中了也不可能摧毁。摧毁了也不可能 死亡一样。胜义不坏金刚也具有金刚四誓。即，如何是好呢？胜义的住法和实相，除了往昔愿力因缘具足的有缘者能如实证悟外。任何众生都不可能证悟此义。如实证悟后若能修持，不可能不获得轮回涅槃平等游戏的把握。获得四种把握的暖相时，不可能不解脱于三身平等性的法界中。 解脱时，不可能不于内明童瓶身中成佛，故具足金刚四誓，所以称为不变金刚身。实际上，五身皆是 显示不是从他处而来，而是自性本具，这是胜义谛。那些说在其他地方有不同的身和刹土等，被称为世俗谛引导之方便道。众生等等。是说周遍。众生等。
English
Unchanging in the three times, and its essence does not transform into anything else, therefore it is the unchanging vajra. The ground, the Sugata-garbha, is unmoving and unchanging in all three times, and does not change into anything good or bad, therefore it is unchanging. Indestructible, possessing the seven qualities of a vajra, therefore it is called a vajra. That is, it cannot be severed by all afflictions, karmic afflictions, and habitual tendencies. It is never destroyed by all places and circumstances. The great primordial basis of all samsara and nirvana abides in its own nature of primordial purity, therefore it is true. It cannot be mixed with any faults or good qualities, therefore it is solid. It abides in the three times and does not move with time, and is free from movement, therefore it is stable. It can penetrate even the subtle obscurations of knowledge into the realm beyond the nature of phenomena and cause and effect, therefore it is unobstructed in all things. By whatever samsara and nirvana It cannot be transformed, therefore it is undefeated by all, that is, it possesses the seven qualities of a vajra. For example, even a conventional material vajra is said to possess the four vajra vows. That is, the weapons of gods such as Brahma and Indra cannot be thrown. It is impossible to throw and not hit. It is impossible to hit and not destroy. It is impossible to destroy and not die. Likewise, the ultimate indestructible vajra also possesses the four vajra vows. That is, how is it? All the abiding and reality of the ultimate truth, except for fortunate beings who have accumulated the karma from previous aspirations, can realize it as it is. It is impossible for any sentient being to realize this meaning. If one realizes it as it is and practices it, it is impossible not to gain the confidence to play in the equality of samsara and nirvana. When one obtains the warmth of the four confidences, it is impossible not to be liberated into the realm of the equality of the three bodies. When liberated, it is impossible not to attain Buddhahood in the inner clear youthful vase body, therefore it possesses the four vajra vows, so it is called the unchanging vajra body. In reality, all five bodies are It is shown that it is not from elsewhere, but is inherent in one's own nature, which is the ultimate truth. Those who say that there are different bodies and buddhafields in other places are taught as the expedient path of the conventional truth. Beings, etc. It is said to be pervasive. Beings, etc.