English
Just like the pure space, the world goes through formation, duration, destruction, and emptiness, Being burned by fire, destroyed by wind, and so on, Even if harmed for countless eons, Space will not be harmed, without increase or decrease. Just like the bright sunlight, obscured by clouds, Darkness envelops, and when the clouds dissipate, The increase and decrease of brightness appear, But the essence of the sun will not increase or decrease. Such is the unchanging Dharmakaya that abides, It is not outside one's own mind, there is nowhere else. All kinds of samsara arise from the mind, Not recognizing one's own mind, the inverted and confused appearances, Disturb the container and contents of samsara, increasing suffering. If one can definitely recognize one's own mind, then the transcendence of suffering will appear, Limitless wisdom and great bliss. Therefore, everything comes from one's own mind essence, If one can recognize one's own mind essence, One will understand the nature of all sentient beings. Understanding this, one will understand all dharmas, such as nirvana. Completely understanding all dharmas, one will transcend the three realms. By understanding one dharma, one will become proficient in all dharmas. So it is said. Gyalwang Rangjung Dorje, with inner meaning self-related, extensively explained the classification of lineages with the teachings of "all dharmas" and the Compendium of Vehicles. And some think that the increasing lineage is newly emerged, but it is not so, and so on. The self-nature abiding lineage, the Dharmadhatu, and the increasing eight consciousnesses' pure wisdom are clearly shown as the realm and wisdom, and these two are also considered pure like the water element, gold, and sky. Thus, with the teachings of the Middle and Border Differentiation, the self-nature is established as pure. As clearly shown in the two small treatises, the Seventh also believes that the emptiness of the realm, which is inseparable from the sixty-four qualities, is the most excellent emptiness. The views of Situ Panchen and others are well known to the Kagyu school. As it is said in the Hevajra: “ निश्चितं वस्तु सर्वेषां，dag pa de bzhin nyid du brjod (Tibetan), निश्चितं वस्तु सर्वेषां (Sanskrit Devanagari), niścitaṃ vastu sarveṣāṃ (Sanskrit Romanization), निश्चितं वस्तु सर्वेषां (The true certainty of all things)), The meaning of what is said is that the tantra
Chinese
将三者与三清净结合起来讲解的方式，实际上与此要点相同。至尊策谟所著的《释论·日光》中说：从如是性中生出法身，从自明中生出圆满报身，从各个本尊中生出化身。或者说，如是性是法界，自明是智慧，从这两者中生出各个本尊的色身。又，如果说果位的法身和色身是无别的，道路的阶段也是无别的，那么，基础的自性是否清净？如果不清净，就无法解脱；如果清净，道路就没有意义了。对此，为了说明自性中存在佛身，如“面容手足具形相”等，是如来佛的色身；“至极安乐无色相”等，是法身，这两者都“与诸有情俱生”，是说与有情俱生而存在；“然由庸常习气故”，如所说的那样，现在是被突如其来的垢染所遮蔽。如同基础的三个清净，法界如是性是法身的离系因，自性本住种姓的真实；自明智慧是报身；本尊的清净是化身的离系因，所以后两者与增长相同。因此，基础的这三者是自性清净的，不像煤炭没有白色的能力一样，不是不能被净化的。如是性是见，另外两个是生圆次第的修持，道路的这三者也与实相相符，是自性清净的，不像外道的方法一样，不是不能净化污垢的。果位的三个身是自性清净的，所以断除后不会再退转，水银、黄金等，如前所述，以中边的教证来成立，至尊扎巴在《释量论·清净品》中所说的那样，萨迦班智达在《自宗究竟赞释》中说：心的法性是自性清净的，但心的体性被突如其来的垢染所遮蔽，垢染是突如其来的，所以是可以净化的，消除垢染就能成佛，那时依赖于法性
English
The way of explaining by combining the three with the three purities is actually the same in essence as this point. In the "Commentary Sunlight" written by Jetsun Tsemö, it says: From Suchness arises the Dharmakaya. From self-awareness arises the Sambhogakaya. From each deity arises the Nirmanakaya. Or, Suchness is the Dharmadhatu, and self-awareness is wisdom, so from these two arise the Rupakayas of each deity. Also, if it is said that the Dharmakaya and Rupakaya of the fruition are inseparable, and they are also inseparable in the stage of the path, then is the nature of the basis naturally pure or not? If it is not pure, then there will be no liberation; if it is pure, then the path will be meaningless. To this, in order to show that the Buddha's body exists in its own nature, such as "with face, hands, and feet, having form," etc., is the Rupakaya of the Tathagata; "supreme bliss, without form," etc., is the Dharmakaya, both of which are "born together with all beings," which means they exist as being born together with sentient beings; "however, due to ordinary habits," as it is said, now they are obscured by sudden stains. Like the three purities of the basis, the Dharmadhatu Suchness is the separation cause of the Dharmakaya, the reality of the naturally abiding lineage; self-awareness wisdom is the Sambhogakaya; the purity of the deity's body is the separation cause of the Nirmanakaya, so the latter two are the same as growth. Therefore, these three of the basis are naturally pure, and they are not like coal that does not have the ability of whiteness, so they are not impossible to be purified. Suchness is the view, and the other two are the practice of generation and completion stages, these three of the path are also in accordance with the reality, and they are naturally pure, so they are not like the methods of the Tirthikas, which cannot purify defilements. The three Kayas of the fruition are naturally pure, so there is no turning back after abandonment, mercury, gold, etc., as mentioned above, are established by the scriptures of the Middle Way and the Extremes, as Jetsun Drakpa said in the "Commentary on Valid Cognition, Purity Chapter," and Sakya Pandita said in the "Commentary on the Ultimate Praise of His Own Tenets": The nature of mind is naturally pure, but the essence of mind is obscured by sudden stains, the stains are sudden, so they can be purified, and by removing the stains, one can become a Buddha, at that time, relying on the nature
Chinese
不改变处所是理聚的密意，依靠功德显现而改变处所是赞聚的密意。这两者在要点上并不矛盾。假设前提是佛没有智慧，自己的主张是佛没有智慧，但并非没有身，并说这两者无别。在年莫观修者的答复中说：领悟心是空性，不能算作三藏和四续部，这与声闻的断灭相同。如果算作领悟双运，则可以成立。仅仅是空性方面，三宝不齐全。觉性空性双运具备种子。如果很好地领悟双运的意义，则会显现齐全。诸如此类。在离戏中确定，从而修持双运。以及，因时的见解是有毒的，果时的见解是无毒的。前者是通过闻思衡量而得的思辨空性，仅仅是离戏，因此不能理解，后者是乐空、觉空双运，由灌顶和二次第产生，与佛地的功德智慧和本体相同，萨迦派对此普遍认可。此外，大尊者宗喀巴也在《密宗戒律广释》等中说：法性自性清净，无自性的空性是离戏，法相色等五蕴、种种显现等是五佛的自性，这是自性而说的等等。特别是，在道之三主要中说：谁能见到轮回涅槃一切法，因果何时也不欺骗，所缘的执著全部坏灭，那时进入诸佛欢喜之道。显现是缘起不欺骗，空性是离言的两种理解，只要各自存在，那时仍然没有证悟能仁的密意。何时没有轮换而同时，仅仅是从见到缘起不欺骗，定解一切境的执著全部坏灭，那时见解的观察就圆满了。这样，显空双运并非名相，而是发挥真实义，全知多波仁波切在《山法决定胜海》中所说等等，也是如此。
English
Not changing the place is the intention of the Collection of Reasoning, and changing the place depending on the appearance of qualities is the intention of the Collection of Praises. These two are not contradictory in essence. Assuming the premise that the Buddha has no wisdom, one's own assertion is that the Buddha has no wisdom, but not that he has no body, and it is said that these two are inseparable. In the answer of the meditator of Nyemo, it is said: Realizing the mind as emptiness cannot be counted as the Three Baskets and the Four Tantras, which is the same as the annihilation of the Hearers. If it is counted as realizing union, then it can be established. The Three Jewels are not complete in the mere aspect of emptiness. The union of awareness and emptiness has the seed. If the meaning of union is well understood, it will be completely manifested. And so on. Establishing it in freedom from elaboration and then practicing union. And, the view of the causal time is poisonous, and the view of the resultant time is non-poisonous, the former being merely speculative emptiness, freedom from elaboration, measured by hearing and thinking, so it cannot be understood, the latter being bliss-emptiness, awareness-emptiness union, arising from empowerment and the two stages, being the same in essence as the wisdom and essence of the qualities of the Buddha's ground, which is widely recognized by the glorious Sakyapas. Furthermore, the great master Tsongkhapa also said in the Explanation of the Vinaya of Mantra, etc.: The nature of reality is naturally pure, the emptiness of no self-nature is freedom from elaboration, and the aggregates such as form, etc., phenomena, etc., are the nature of the Five Buddhas, which is said to be the nature, etc. In particular, in the Three Principal Aspects of the Path, it is said: Whoever sees that all phenomena of samsara and nirvana, cause and effect, never deceive, and all objects of fixation are destroyed, then enters the path pleasing to the Buddhas. Appearance is dependent origination, not deceiving, and emptiness is the two understandings of being free from affirmation. As long as they exist separately, the intention of the Able One is still not realized. When, without alternation, simultaneously, from merely seeing that dependent origination is not deceiving, the definite understanding of all grasping of objects is destroyed, then the investigation of the view is complete. Thus, the union of appearance and emptiness is not a mere term, but the very essence of reality is brought forth, and what the Omniscient Dolpo Sangye said in Mountain Dharma Definitive Meaning Ocean, etc., is also the case.
Chinese
在这些时候，显空二者运用的大小，以及二谛安立的界限不同等，仅仅是各宗派细微差别的立宗而已。实际上，在二谛味等、并非异名的究竟胜义、离心大智慧的境界中，证悟法性之谛的诸位大圣者们的意密宝藏，如水与盐般无别味等，并非是肤浅见解的孩童所能衡量的境界。阿底峡尊者说：“何以此如大海，以声与喻及诸慧，不能寻得其深广，是故极甚为深也。”又说：“莫诽谤佛法，于己所好应生欲。”又，忆念《胜乐略续》与《慈氏论》及《宝鬘论》等中所说之义，自己守护自己，这一点显得极为重要。因此，总的来说，无论如何解释词句，都不会有矛盾。略而言之，导师善慧所著的《中观论典·宝灯论》中，如所说中观有粗细两种。粗中观，即外中观应成自续派的场合，中期法轮所诠释的主旨，是暂时安立一切法无自性，并且世俗缘起的显现二者并不相违，最终融入于非异名的胜义中。细中观，即内中观的场合，在上述基础上，以后期法轮所诠释的义理，以能证悟的见解来确立的对境法界，也不是仅仅是无遮止一边的空性，而是以身和智慧庄严的显现，与不异的自生无漏无为法来成立的差别而已。二者都在等持中平等安立法界，远离破立，即在此基础上，对于所取能取的相执戏论全部遮止没有差别。后得时，前者安立空性为胜义，显现为世俗，从而区分二谛；后者则以住现一致不一致来安立二谛的差别。而且，如果前者没有确定，后者就无法确定。因此，首先要像中观理聚的应成派那样。