English
Is. It is said to be the boundary between black and white. After reciting the eighteen times of Kīlaya, the previous practice phurba is cast upon the curser. The mind of the curser transforms into the seed syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). It is placed on the moon cushion born from the letter A (藏文：ཨ). Lifted by the wind born from the letter Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬), it is thrown into Akanishta, at the union of the victorious father and mother. If, at the time of transferring the place, the curser sees or does not see the truth of Dharmata, what then? If it is as the former says, because one sees the truth of Dharmata as the result without relying on one's own wisdom and samadhi, then a causeless result will occur. If it is as the latter says, if one transfers the place and is born as a son of the Buddha, then one will degenerate, what then? Answer: One sees the truth of Dharmata, and even if it does not arise from one's own power of wisdom and samadhi, there is no pervasion of a causeless result, because it arises from the result of the wisdom and samadhi of another power. In short, there are three: Blessing oneself is "Dharmata" and so on. Blessing the phurba is "Vajra Kīli Kīlaya (藏文：བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་)" and so on. Blessing the curser is "Kīlaya (藏文：ཀཱི་ལ་ཡ་) recited eighteen times" and so on. The meaning of the words is: Why is it possible to subdue the curser in a slow way? Because of the power of the truth of Dharmata's own nature, just as the characteristic of fire is heat and the ability to burn. Moreover, it will not arise without conditions, so the thing with Dharmata is subdued by the mantra and mudra that arise from the temporary power, blessed by the mantra. It is like the fire that arises from rubbing wood, relying on the rubbing wood, the drill, and the effort of a person's hand. Then, is the blessing of the secret mantra so great? The Buddhas, with the power of the mind of enlightenment for the benefit of sentient beings, will generate the activity of subduing that transforms for the benefit of oneself and others, just like the thought of the intention to generate fire. What is the field to be subdued? It is the clinging that descends at the time of Abhičaruka, which is the object of performing manifest activities, and the object to be clung to in the mind is only the ten fields of subduing. Reciting Vajra Kīlaya (藏文：བཛྲ་ཀཱི་ལ་ཡ་) twenty-one times is the form of the supreme son. Clearly visualize the body color, hand gestures, the sixteen ornaments as such, and the gestures of dance. Reciting Vajra Kīlaya (藏文：བཛྲ་ཀཱི་ལ་ཡ་) eighteen times is wandering in the three realms and nine grounds.
Chinese
为了清净二二之差别，是为彼之坚忍，唯为彼之坚忍。所谓“彼”者，即是分别能测者阿赖耶之法性无垢之识，与染污之意有垢二者。第三共通义，所证之果亦有三：语义、略义、词义。初者有二：暂时与究竟。初者，与之相联而摄持，法身恒常相续之等持，与色身恒常相续之等持。初者，智慧之天，前往自性处所。以誓句之达（ཏཱཾ，tāṃ）吽（ཧཱུྃ，hūṃ）十一摄持，稍许安住于空性中。色身恒常相续之等持者，乃黑汝嘎事业之国王，念诵帕（ཕཊ，phaṭ）帕（ཕཊ，phaṭ）帕（ཕཊ，phaṭ）之语，观想从空性之中，三千世界皆充满三坛城之剩余。念诵吽（ཧཱུྃ，hūṃ）吽（ཧཱུྃ，hūṃ）吽（ཧཱུྃ，hūṃ），收摄于自身，观想自身为事业金刚童子，身躯高大，肢体粗壮，于行住坐卧一切时处，皆不离彼之我慢。究竟者，如是与上事业相联而修菩提，与下事业相联而遣除障碍，如是修持，次第获得无漏之持明。彼亦于见道时，虽获得坚固之本尊天身，然未舍弃由五大组成之浊身，于有余涅槃中，乃为异熟持明。五大之精华转为金刚身，无生无死，于无余涅槃中，乃为寿命自在持明。于修道时，天身显现为五部任一部之装束，乃为大手印持明。最终，五部无别，转为大金刚持之装束，乃为任运成就持明。彼等之最终，将证得身与智慧之自性之佛果。彼亦二身之所依，法界乃于无生之界中，解脱为明智之智慧，是为法身。解脱功德之差别，于所化之对境，以身语意之种种事业，显现无自性之显现如幻，是为色身。
English
It is for the sake of purifying the distinction of the two and two. It is the perseverance of that very perseverance. That which is said, "that" is to distinguish separately the nature of the measurer, the immaculate consciousness of the base, and the afflicted mind with defilements. The third general meaning, the fruit of accomplishment, also has three: verbal meaning, condensed meaning, and literal meaning. The first has two: temporary and ultimate. The first is related to gathering, the Dharma body is the constant continuous samadhi, and the Form body is the constant continuous samadhi. The first is that the wisdom deity goes to the natural abode. Gathered by the eleven syllables of the samaya Dām（ཏཱཾ，tāṃ） Hūṃ（ཧཱུྃ，hūṃ）, and dwells slightly in emptiness. The Form body is the constant continuous samadhi, the king of Heruka activity, saying Phaṭ（ཕཊ，phaṭ） Phaṭ（ཕཊ，phaṭ） Phaṭ（ཕཊ，phaṭ）, from the state of emptiness, all three thousand worlds are thought to be filled with the excess of the three mandalas. Saying Hūṃ（ཧཱུྃ，hūṃ） Hūṃ（ཧཱུྃ，hūṃ） Hūṃ（ཧཱུྃ，hūṃ）, gather back and think of oneself as the youthful Vajra of activity, with a large body and coarse limbs, and in all activities of going, sleeping, sitting, and staying, one should not be separated from that pride. The ultimate is related to the upper activity, to accomplish enlightenment, and related to the lower activity, to remove obstacles, and by practicing, one gradually obtains the stainless vidyadhara. Also, in the path of seeing, although one obtains stability in the form of the yidam deity, one does not abandon the body of the degenerate elements, and in the remainder of nirvana, it is the vidyadhara of complete maturation. The essence of the elements becomes the indestructible vajra body, without birth or death, and in the non-remainder of nirvana, it is the vidyadhara who has power over life. In the path of meditation, the deity's form appears as the aspect of one of the five families, it is the mahamudra vidyadhara. Finally, the five families are inseparable, transformed into the aspect of the great Vajradhara, it is the spontaneously accomplished vidyadhara. At the end of these, one will become enlightened in the nature of body and wisdom. Also, the basis of the two bodies, the Dharmadhatu, in the unborn realm, is liberated into the wisdom of awareness, it is the Dharmakaya. The distinction of liberated qualities, in the object of those to be tamed, with various activities of body, speech, and mind, the appearance of non-inherent appearance is like an illusion, it is the Rupakaya.
Chinese
如果说二身（法身和色身）的本体是一还是异呢？如果像第一种说法那样，就会变成矛盾成为事物的本性，因为有相的色身和无相的法身本体是一。如果像第二种说法那样，色身就不能被法身所遍及，这也是不希望的。因为这段经文说：‘诸佛的智慧身。’已经很清楚了。如果这样问，回答是：本体是一，但也没有矛盾成为事物本性的遍及，因为法身无相是观待自利，而色身有相是观待利他，因此是相异的，就像磨刀石的长短一样。而且，对于应调伏的众生，清净的众生会显现以清净的相好庄严，不依赖语言的表达而起作用的是报身。对于应调伏的清净与不清净的各类众生，会显现随顺其意乐的各种事业，从而成办利益的是化身。因此会变成二身。这段经文说：‘修作智慧忿怒尊。’就是这个意思。所依的三种智慧是：如实了知，即如虚空般了知一切法的法性无自性；如所有了知，即如莲花瓣般了知有法之相的无数差别；以及完全了知，即如水月般了知其自性显现空性二无别。如《本性金刚法界》中所说。而且，法身依靠恒常相续的禅定，从而获得果法身。如‘诸佛的智慧身’中所说。色身依靠恒常相续的禅定，最终也为了调伏众生的利益而显现为二种色身，从而圆满成办调伏众生的利益。如‘诸佛事业圆满成办后’中所说。总的来说，有两种：吽吽吽是法身恒常相续的禅定。 帕特 帕特 帕特是色身恒常相续的禅定。词义是：吽吽吽将明智的智慧收摄于不可思议的法界中。帕特 帕特 帕特 以真实不生的神变，展现各种身语意。就像金刚的精华和手印的玻璃一样。以禅定莲花的丝线贯穿各种各样。
English
If the two bodies (Dharmakaya and Rupakaya) are one entity or different? If it is like the first statement, it will become a contradiction to the nature of things, because the Rupakaya with form and the Dharmakaya without form are one entity. If it is like the second statement, the Rupakaya will not be pervaded by the Dharmakaya, which is also undesirable. Because this very text says: 'The wisdom body of all Buddhas.' It is clear. If you ask this, the answer is: Although the entity is one, there is no pervasion of contradiction becoming the nature of things, because the Dharmakaya without form relies on self-benefit, while the Rupakaya with form relies on benefiting others, therefore they are different, just like the length of a whetstone. Moreover, for the beings to be tamed, pure beings will appear adorned with pure marks and signs, and the Sambhogakaya acts without relying on linguistic expression. For the various beings to be tamed, both pure and impure, various activities that accord with their inclinations will appear, thereby accomplishing benefits, which is the Nirmanakaya. Therefore, it will become two bodies. This very text says: 'Practice the wisdom wrathful deity.' That is the meaning. The three wisdoms that are relied upon are: Knowing as it is, that is, knowing that the nature of all dharmas is without self-nature like space; knowing as many as there are, that is, knowing the countless differences in the aspects of dharmas like lotus petals; and completely knowing, that is, knowing that their own nature is the inseparability of appearance and emptiness like a water moon. As it is said in the 'Essence Vajra Dharmadhatu'. Moreover, the Dharmakaya relies on constant continuous samadhi, thereby obtaining the resultant Dharmakaya. As it is said in 'The wisdom body of all Buddhas'. The Rupakaya relies on constant continuous samadhi, and ultimately also appears as two Rupakayas for the benefit of taming beings, thereby completely accomplishing the benefit of taming beings. As it is said in 'After the Buddha's activities are completely accomplished'. In summary, there are two: Hum Hum Hum is the constant continuous samadhi of the Dharmakaya. Phat Phat Phat is the constant continuous samadhi of the Rupakaya. The meaning of the words is: Hum Hum Hum gathers the wisdom of intelligence into the inconceivable Dharmadhatu. Phat Phat Phat displays various body, speech, and mind through the miraculous transformations of true non-arising. Just like the essence of a diamond and the glass of a mudra. Strung together in various ways by the thread of the samadhi lotus.