English
Now, getting used to the path of non-doing is the characteristic of the extraordinary secret Great Perfection. Wherever it is said that there is no lineage or that the lineage is cut off, it is applying a negative tone to those of inferior lineage. In reality, there are no beings without an inherently abiding lineage. As it says in the Sutra of the Tathagatagarbha: "Son of lineage, this is the dharmata of all dharmas, whether the Tathagatas appear or do not appear, these beings always possess the Tathagatagarbha." Also, as it says in the Garland of Jewels: "The Tathagatagarbha pervades all beings." Also, as it says in what was accomplished as wisdom by Indrabuti: "In the minds of all beings, Vajrasattva always abides. Yogis who know this do not despise any faculties." Also, as it says in Glorious First: "Bodhisattva Mahasattva Samantabhadra is the nature of all things, and all beings are the same, and all beings possess the Tathagatagarbha." Also, as it says in the Glorious Vows: "Whether the Buddhas appear or do not appear, at all times, the uninterrupted dharmata is abiding without increase or decrease." Also, as it says in the All-Good Aspiration: "All beings in the three realms are equal to me, the All-Good Buddha." Here, "alaya" refers to the alaya of combined meaning, or the alaya consciousness itself, the Tathagatagarbha. As it says in the Dense Ornament: "The various grounds are the alaya, and the Tathagatagarbha is also good. The Tathagatas teach with the name of alaya." Also: Just as the moon waxes and wanes, ignorant beings discriminate, but the moon has no waxing or waning, and appears clearly in continent after continent. Likewise, on the alaya consciousness, ignorant children and beings constantly discriminate waxing and waning, but that is the stainless Buddha. Also: If the stainless self-nature is self-obtained, then those become stable and constant. Therefore, it is not impossible to ultimately obtain the fruit of liberation. Therefore, relying on the awakening of these two causes, generate the mind of enlightenment of the Great Vehicle, and mainly do not conceptualize in equipoise.
Chinese
通过串习根本智慧，可以清除遮蔽法身的垢染；在后得位中，伴随着如幻的慈悲；通过善巧方便地运用二资粮，可以清除遮蔽色身的垢染。最终，以无漏功德不可思议地拥抱解脱果位的自性身，或者如虚空中的月亮般显现的他显色身的蓝图，这三身佛陀的自显现，并非从他处寻得，而是智慧自显。如《宝性论》所说：‘所谓自性光明，犹如虚空，远离突如其来的烦恼和所知障的浓厚云层遮蔽，是无垢佛陀，具足一切功德，恒常稳固，永恒不变的佛陀。’这是依靠对法的无分别和分别智慧而获得的。并且，‘无始无中无边，无分别，无二无三，无垢无分别。证悟法界自性，瑜伽士在等持中见到。超越无数恒河沙，具足无量无等功德。如来无垢之界，是永断一切习气之过。’又如《秘密藏续》所说：‘远离一和多，无边无中，如是之性。佛陀亦不能见，自生智慧无处显。’从那之中显现的二色身，其因是所化众生的清净器皿，其缘是往昔的发心和串习二资粮的俱生因，即是自生无漏的智慧本身。譬如水月般，从向所化众生显示他显现的角度而言，被安立为成熟之果。如前者所说：‘以种种殊胜正法光芒显现之身，精勤成办解脱众生之义利，事业如意宝王般，种种事物亦非彼之自性。’引入世间寂静之道，以及令其成熟和授记的尺度之身，无论为何，亦恒常住于此，犹如虚空界中的色界。’又如《秘密藏续》所说：‘清净颠倒分别之念，非离智慧界之外，以大悲相连，六道众
English
Through familiarizing oneself with the fundamental wisdom, one can clear away the stains that obscure the Dharmakaya. In the post-attainment state, one is accompanied by compassion that is like an illusion. Through skillful means of utilizing the two accumulations, one can clear away the stains that obscure the two Rupakayas. Ultimately, the Svabhavikakaya, the nature of the liberation fruit, is embraced by inconceivable, uncontaminated qualities, or the blueprint of the other-apparent Rupakaya, which appears like the moon in the sky. These three Kayas of the Buddha's self-manifestation are not sought from elsewhere but appear within one's own wisdom. As stated in the Uttaratantra: 'That which is called self-luminous nature is like space, free from the obscuration of sudden afflictions and dense clouds of knowable objects. It is the stainless Buddha, possessing all qualities, constant, stable, and eternal Buddha.' This is attained by relying on the non-conceptual and discriminating wisdom of the Dharma. Furthermore, 'Without beginning, middle, or end, without distinction, non-dual, free from three, stainless, without conceptualization. Realizing the nature of the Dharmadhatu, the yogi sees it in equipoise. Transcending countless Ganges sands, endowed with immeasurable and incomparable qualities. The stainless realm of the Tathagata is the complete abandonment of all faults along with their imprints.' Also, as stated in the Guhyagarbha Tantra: 'Separate from one and many, without end or middle, such is its nature. Even the Buddhas cannot see it; self-born wisdom appears without a place.' The two Rupakayas that arise from that are due to the pure vessel of the beings to be tamed as the cause, and the aspiration of the past and the co-emergent cause of familiarizing oneself with the two accumulations as the condition, which is the self-born, uncontaminated wisdom itself. Like a reflection of the moon in water, it is established as the ripening result from the perspective of showing other appearances to the beings to be tamed. As the former stated: 'With a body that manifests various excellent Dharma rays, diligently accomplishing the benefit of liberating beings, activities are like a wish-fulfilling jewel king, yet various things are not its nature.' Entering the path of peace in the world, and the body of the measure that ripens and prophesies, whatever it may be, also constantly abides here, like the form realm in the space realm.' Also, as stated in the Guhyagarbha Tantra: 'Pure from distorted thoughts and examinations, not other than the realm of wisdom, connected by great compassion, the six realms of beings.'
Chinese
所有处所皆显现。正如龙树所说：无垢之法身中，智慧如海安住故，如种种珍宝一般，从中众生之利益得以生出。简言之，在伟大的车乘中，此时唯有佛陀的行境，对于所化众生而言，不可见，法界之三身，唯一法身，一味一体，内界微细之智慧存在其中，并且由于其加持和所化众生的愿力，向外显现为他显，显现为智慧事业清净之二色身，应知犹如天空之月与水中之月。正如《宗义宝藏论》中所说：对于二种姓而言，佛陀三身本已存在，佛地的增长显现部分是报身，其空性部分是法身，从自性安住种姓二者无别的加持中，化身向所化众生显现为他显，如转轮王的影像显现在金山上一般。如果不是这样理解，执着于自性安住种姓的无，否定，空性，单一，无为，以及增长显现的道之新生产生，有为，那么最终果位之时，由于学道的证悟中断，如同声闻的灭尽，油灯熄灭一般，持有身和智慧等任何都无法安立的宗义，这种情况就会发生。如果这样，那么大乘灭谛的味道都不会有，因为堕入了基础的边，并且对于大乘道的二资粮没有必要，果位三乘的涅槃没有差别，最终无法超越断灭的悬崖，因此也无法找到究竟的皈依处。因此，考虑到这种道理，全知法王在《如意宝藏论》中说：不了解此理，空性断灭者，口中虽说有无离边，却不知离边之基础，是常见外道之见，已经成了佛教之外道，如同以灰涂抹虚空一般。将此邪见归为普尔瓦派的范畴，并且在《多哈》中说：如果以箭射击虚空，那么虚空之有情，永远不会有解脱。正如所说。如果在学道之路上，认为二资粮如同先前没有，现在新产生一般，那么佛陀
English
All places appear. As Nagarjuna said: In the stainless Dharmakaya, wisdom abides like an ocean, like various jewels, from which the benefit of sentient beings arises. In short, in the great chariot, at this time, only the realm of the Buddha, invisible to those to be tamed, the three bodies of the sphere, the only Dharmakaya, one taste, the subtle wisdom of the inner sphere exists within, and due to its blessing and the aspiration of those to be tamed, it outwardly manifests as other-appearance, appearing as the two pure form bodies of wisdom activity, which should be understood like the moon in the sky and the moon in the water. As stated in the 'Treasury of Tenets': For the two lineages, the three bodies of the Buddha are already present, the increasing manifestation aspect of the Buddha's ground is the Sambhogakaya, and its emptiness aspect is the Dharmakaya. From the blessing of the inseparability of the two self-existing lineages, the Nirmanakaya appears to those to be tamed as other-appearance, like the image of a Chakravartin appearing on a golden mountain. If this is not understood, clinging to the non-self-existing lineage as non-existent, negative, emptiness, single, unconditioned, and clinging only to the newly produced conditioned phenomena of the increasing path, then at the time of the ultimate result, the realization of the path of learning will be interrupted, like the extinction of the Shravaka, like the extinguishing of a lamp, holding the view that nothing such as body and wisdom can be established. If so, then not even a trace of the truth of cessation of the Great Vehicle will be tasted, because it falls into the extreme of elaborating the basis, and the two accumulations of the Great Vehicle path are unnecessary, the Nirvana of the three vehicles of the result is no different, and ultimately it is impossible to transcend the abyss of annihilation, therefore it is impossible to find ultimate refuge. Therefore, considering this reason, the Omniscient Dharma Lord said in the 'Wish-Fulfilling Treasury': Not understanding this principle, those who are empty and nihilistic, although they say that existence and non-existence are free from extremes, they do not know the basis of freedom from extremes, they have the view of eternalism, and have become external to Buddhism, like smearing ashes on the sky. This wrong view is classified as belonging to the Purvaka school, and in the 'Doha' it is said: If an arrow is shot at the sky, then the sentient beings of the sky will never have liberation. As it is said. If, on the path of learning, it is thought that the two accumulations of causes newly produce what was not there before, then the Buddha
Chinese
如果法身或自性身和报身是因缘和合的，并且会变得无常，那么，它们就是被短暂的相续所包含，没有舍弃具有变化的痛苦，不具有遍布虚空的智慧金刚身，并且观金刚身为无常的过失是无量的，因此，由于显示了无边的过错，就变成了和大乘的意义相违背的。因此，在《法界宝藏论》中说：当获得具有二种清净的菩提的时候，法身、报身和化身的智慧和显现的一切，都只是佛陀自己的觉性融入空性中的自显现而已，没有其他成立的方式。因为这些身和智慧的显现存在于自身的时候，就显现出来，除此之外没有其他的。如果有人问：不是从福德和智慧的资粮中产生的吗？回答说：二资粮本来就圆满了显现和空性的功德，这叫做任运自成。突然积累的，只是因为去除污垢的因缘，才将一部分称为二资粮的因而已，就像用洗布和碱土擦拭被污垢沾染的宝珠，就说它是见到宝珠的因一样。因此，三身融入自生智慧的显现中，自生智慧是三身等一切法的计划或显示者。如《普作续》中说：自生智慧是一切的显示者，我的自性从三种显现中，显示者的数量显现为三种。这样说过。同样，荣 सोम 巴的《合修释》中说：它本身是自生的，是没有从因和缘中产生的薄伽梵。怎么样呢？菩提心是由种姓和善知识的力量产生的，不是由福德和智慧的资粮所成办的。果的体性是无上的心，以及无始的种姓的心，也没有变成自性的差别，因为在一切中都是不可分的，所以叫做金刚萨埵，叫做普贤。任何被它所自在的色身也这样称呼。这样说。这样说，心
English
If the Dharmakaya or Svabhavikakaya and Sambhogakaya are compounded and become impermanent, then they are included by a fleeting continuum, have not abandoned the suffering of change, do not possess the all-pervading wisdom Vajra body, and the fault of viewing the Vajra body as impermanent is said to be immeasurable. Therefore, because it shows endless faults, it becomes contrary to the meaning of the Great Vehicle. Therefore, in the Precious Treasury of the Dharmadhatu, it says: When one attains the Bodhi that possesses two purities, the wisdom and appearances of the Dharmakaya, Sambhogakaya, and Nirmanakaya are all just the self-appearance of the Buddha's own awareness entering into space, and there is no other way to establish it. Because these appearances of body and wisdom, when they exist in oneself, are manifested, and there is nothing else. If someone asks: Are they not produced from the accumulation of merit and wisdom? The answer is: The two accumulations are said to be spontaneously accomplished because they are already complete with the qualities of appearance and emptiness. The suddenly accumulated is only called the cause of the two accumulations for a part because of the cause of removing impurities, just as wiping a jewel stained with dirt with a washing cloth and alkali is said to be the cause of seeing the jewel. Therefore, the three bodies are merged into the appearance of self-born wisdom, and self-born wisdom abides as the plan or displayer of all dharmas such as the three bodies. As the Kunjed Gyalpo Tantra says: Self-born wisdom is the displayer of all. From the appearance of my three natures, the number of displayers appears in three forms. It is said. Similarly, Rongzompa's commentary on the Union says: It itself is self-born, the Bhagavan who is not produced from cause and condition. How is it? The mind of Bodhi is produced by the power of lineage and spiritual friends, and is not accomplished by the accumulation of merit and wisdom. The nature of the fruit is the supreme mind, and the mind of the beginningless lineage has not become a difference of nature, because it is indivisible in all, therefore it is called Vajrasattva, it is called Samantabhadra. Any form bodies that are empowered by it are also called that. It says. It says like this, mind