Chinese
以功德，以不可思议之数量，观想四十二坛城，与法界平等。那也被称为桑耶寺坛城。在自性果位圆满的坛城中，为了展示三身的特征，二者不灭的特征是：身之大印至上。一般来说，在佛和正等觉佛陀二者中，佛是十一地普光之地的显现。于等持中，意不离法身。之后，在观视所化众生之时，如幻一般，从所化众生显现未成立之状态中，调伏之方便，以及时和事业之事业显现。正等觉佛陀是，与具有七种特征的薄伽梵导师之自性普遍宣说相符，果位圆满之所有佛陀无别的体性，三界之所有法胜义世俗无别的意义。轮回涅槃无别，胜义世俗无别的自性。在词语的表达上，也被称为双运身。体性是第六金刚持普贤王如来。那被称为身之大印至上，因为圆满，佛陀的身之大印大，五身任运成就。所说的双运身是超越思议言说的体性。从所有法的真如中，成为所有果位功德之所依，故为身。报身是轮回涅槃无别，觉性大法身本身不灭之力量。清净显现之二身的所有差别，错乱显现不灭之法，自显现之所有因果，或者根枝或者舒卷没有，自显现不灭是，不灭之受用，如轮回之特征。那本身未生未成无生，自证法身之状态中超越之受用，虽然没有受用者和受用之行为，但在那状态中相续不断，名言上称为受用。那二者不是轮流的，如水和湿性一般不可分离的自性，没有超越是轮回涅槃二者的受用，一个境上，一个刹那间，没有受用者和受用之行为而
English
With merit, contemplate the forty-two mandalas with an inconceivable number, equal to the realm of Dharma. That is also called the Samye Monastery Mandala. In the mandala of perfect fruition of self-nature, to show the characteristics of the three bodies, the characteristic of the non-cessation of the two is: the supreme great seal of the body. Generally speaking, among the two, Buddha and Perfectly Complete Buddha, Buddha is the manifestation of the eleventh ground, the ground of all-illuminating light. In equanimity, the mind does not move from the Dharmakaya. Afterwards, when looking at the beings to be tamed, like a mirage, from the state where the appearance of the beings to be tamed is not established, the means of taming, and the time and activities of the activities appear. The Perfectly Complete Buddha is, in accordance with the general statement of the nature of the Bhagavan teacher with seven characteristics, the nature of all Buddhas who have attained perfect fruition is inseparable, the meaning of all the dharmas of the three realms, the ultimate and conventional are inseparable. Samsara and Nirvana are inseparable, the nature of ultimate and conventional are inseparable. In terms of words, it is also called the union body. The essence is the sixth Vajradhara Samantabhadra. That is called the supreme great seal of the body, because it is perfect, the Buddha's body great seal is great, and the five bodies are spontaneously accomplished. The said union body is the nature beyond thought and expression. From the Suchness of all dharmas, it becomes the basis of all the qualities of the fruit, hence it is the body. The Sambhogakaya is the inseparability of Samsara and Nirvana, the power of the non-cessation of the great Dharmakaya of awareness itself. All the differences of the two bodies of pure appearance, the non-cessation of the confused appearance, all the self-appearance of cause and effect, or roots and branches, or without expansion and contraction, the non-cessation of self-appearance is, the non-cessation of enjoyment, like the characteristics of Samsara. That itself is unborn, uncreated, uncreated, the enjoyment beyond the state of self-awareness Dharmakaya, although there is no enjoyer and no act of enjoyment, but in that state the continuum is uninterrupted, and it is nominally called enjoyment. The two are not alternating, like the inseparable nature of water and moisture, there is no transcendence, it is the enjoyment of both Samsara and Nirvana, in one realm, in one moment, without enjoyer and act of enjoyment
Chinese
自成就是报身，因为成为不灭功德的一切所依，所以是身。 现证菩提之身，如前所说，对于那样的意义，所量内外一切法，心自显现，无有能显所显，远离显空之边，即是前义。一切法于自证现量中，无有可破可立，亦远离一切相。自显不灭，于自成之体性中显现，是为现证菩提之身。 彼意即是，化身乃所化之显现，对于安住于地的菩萨们，显现色究竟天的报身。化身有高低之差别，一切都如不同于法身般显现。虽然显现，却不离法身，即名为化身。其理证是，体性未成而显现，显现却未成，因为是忽然显现且显现任何事物，故名为化身。 金刚身是以事业之事业，无间断地成办利益众生之事时，意不离法身，不为所化之义所转，是为不变之义的金刚。 无论如何成办事业，事业皆不需重做，于刹那间自成，然因所调伏者之概念已尽，故无有执著之分别念。那是调伏之义摧毁之义的金刚。不变与摧毁二者无别之义的金刚。彼即是于法身中自成，故成为一切功德之所依，故为身。 导师普贤王如来之身，双运之体性，乃五身自成，故名为胜于大手印之身。 如是自成之智慧勇识，乃一切果位功德之基础或根本。总而言之，内外一切法，显空无二，超胜者即是法身。 其体性是： 虽未离如来藏。 所谓如来藏，即是基础心之法性，未作整饰之彼，即是证悟究竟之法身。安住于自明之体性中，故亦名为如来藏之智慧，即法
English
The spontaneously accomplished is the Sambhogakaya, because it becomes the basis of all the qualities of non-cessation, therefore it is the kaya. The body of manifest enlightenment, as mentioned above, for such a meaning, all the measurable outer and inner dharmas, the mind itself is self-appearing. There is no appearing object or appearing subject. Being free from the extremes of appearance and emptiness is the meaning of the above. All dharmas are without elimination or abandonment in the direct perception of self-awareness, and are also free from all characteristics. Self-appearance is non-ceasing, and it is clear in the nature of spontaneous accomplishment, which is the body of manifest enlightenment. From that very intention, the Nirmanakaya is the appearance of those to be tamed, and for the Bodhisattvas who dwell on the earth, the Sambhogakaya of Akanishta appears. All the differences of high and low Nirmanakaya appear as if they were different from the Dharmakaya. Although it appears, it does not move from the Dharmakaya, which is called Nirmana. The reason for this is that the essence does not appear as it is established, and it does not appear as it is established. Because it suddenly appears and appears as anything, it is called Nirmana. Vajra Kaya is when the activity of the activity continuously accomplishes the benefit of beings, the intention does not move from the Dharmakaya, and it is not transformed by the meaning of those to be tamed, it is the Vajra of the meaning of immutability. No matter how the activity is accomplished, the activity does not need to be repeated, and it is spontaneously accomplished in an instant, but because the concept of those to be tamed is exhausted, there is no conceptual thought of clinging to it. That is the Vajra of the meaning of destroying the meaning of taming. The Vajra of the meaning that immutability and destruction are inseparable. That itself is spontaneously accomplished in the Dharmakaya, so it becomes the basis of all qualities, so it is the kaya. The body of the teacher Samantabhadra, the nature of union, is the spontaneous accomplishment of the five bodies, so it is called the body that is superior to the Mahamudra. Such a spontaneously accomplished wisdom hero is the basis or root of all the qualities of the fruit. In short, all outer and inner dharmas are inseparable from appearance and emptiness, and the superior one is the Dharmakaya itself. Its nature is: Although it has not moved from Suchness. The so-called Suchness is the Dharma nature of the basic mind, the uncorrected one, which is the Dharmakaya of the ultimate realization. Because it abides in the nature of self-illumination, it is also called the wisdom of Suchness, which is Dharma.
Chinese
这是色身。所谓“不动”是指，不像共同的佛陀那样，在等持和后得中没有真实成立，却仍然观照所化众生，并且对于观照的时间、调伏的方法以及事业的果报等等，不是像以概念的相续来执持并成就那样。例如，当一面彻底清洁的镜子，在因缘——观看者——聚合之时，影像就会显现，并且消除脸上污垢覆盖等等的所有过失，这些都在同一时间完成，但镜子本身并没有执著的努力。同样，当作为所依之补特伽罗的业障得以清净，所知障的粗细都得以净化，从而圆满成就正等觉佛陀之时，如果从名言词句的角度来说，也可以说“心已达到自身本位”。因此，心性显现为法身，并且其自显不灭，就像一面彻底清洁的镜子。在与所化众生的不同根器相遇之时，所有所化众生的利益都会自然成就，对于遍知者来说，没有寻求的动摇。然而，“也”字是引导不灭显现的。“真实解脱之色身”，意思是，从轮回中真实解脱，就是现证见道。对于见道来说，有舍弃之物和舍弃者，因此称为解脱，但不能称为“真实”。在修道和究竟道中，都说“真实”二字，这是因为那些执著于无漏见的人，会执著于修道。这是因为这是无漏所要了解的意义，而在道之尽头时，有粗大的障碍和粗大的所知障。在那里，通过修习的力量，通过串习的力量，变得越来越细微，并且如同佛陀和上师的教言，以及变得多么清净一样，地道也从高到高地增长。在十地相续的最后，观修无二的观修之等持，细微至极，几乎难以从等性中起身。这是因为现在的瑜伽士的心识无法触及，仅仅是名言的表达而已。像这样，宣说两种真实解脱的导师，就是色身和事业圆满报身，住在色究竟天。 “为了调伏所有众生”，意思是，对于那些没有福分见到他的三界六道一切众生
English
This is the Form Body. "Unwavering" means that, unlike common Buddhas, it does not truly exist in meditative equipoise and subsequent attainment, yet still observes those to be tamed. Furthermore, it is not like holding onto and accomplishing the time of observation, the methods of taming, and the results of actions, etc., with a stream of concepts. For example, when a thoroughly clean mirror is perfected, at the time when the cause—the viewer—gathers, the image appears, and all faults such as dirt covering the face are eliminated simultaneously. However, the mirror itself does not have the effort of grasping. Similarly, when the karmic obscurations of the individual who is the basis are purified, and the subtle and coarse obscurations of knowledge are cleansed, at the time when the perfectly complete Buddha is spontaneously accomplished, if we speak in terms of conventional words, it can also be said that "the mind has reached its own ground." Therefore, the nature of mind manifests as the Dharmakaya, and its self-appearance is unceasing, like a thoroughly clean mirror. At the time of encountering the different faculties of those to be tamed, all the benefits of those to be tamed are spontaneously accomplished. For the all-knowing one, there is no wavering of seeking. However, "also" guides the unceasing appearance. "The Form Body of True Liberation" means that true liberation from samsara is the actualization of the Path of Seeing. For the Path of Seeing, there are things to be abandoned and the abandoner, therefore it is called liberation, but it cannot be called "true." In the Path of Meditation and the Ultimate Path, the word "true" is used twice, because those who cling to the unpolluted view will cling to the Path of Meditation. This is because it is the meaning to be known by the unpolluted, and at the end of the path, there are coarse obscurations and coarse obscurations of knowledge. There, through the power of meditation, through the power of familiarity, it becomes increasingly subtle, and just as the instructions of the Buddha and the Guru, and how much it becomes purified, the bhumis and paths also increase from higher to higher. At the end of the ten bhumis, the samadhi of meditation that is inseparable from view and meditation is extremely subtle, almost difficult to rise from equanimity. This is because the mind of the current yogi cannot touch it, it is merely an expression of words. In this way, the teacher who teaches the two true liberations is the Form Body and the Activity Complete Enjoyment Body, residing in Akanishta. "For the sake of taming all beings" means all sentient beings of the six realms of the three realms who do not have the fortune to see him.
Chinese
调伏一切的自性是人天乘，以及声闻乘、缘觉乘、菩萨乘，次第将前者与后者结合，进入密咒，从而结合于果位。因为那个理由，相符顺应的是化身，显现与六道各自相符的导师的高低种种。身语意不可思议，与调伏时所说相符。指示不缘的体性是：显现自性如幻术，如眼翳。所说的是，普贤的刹土是法界所遍及的程度。六种生起方式的世界，对于没有边际的一切所化有情，仅仅是显现二身的利生事业，就是显现方式的比喻。如幻术，如眼翳，所说的是，幻术是，因是幻术的物质，以及石头和虱子等等，缘是施加幻术的结合咒语，显现为幻术的马和大象，以及女人的集合，满足观看者的眼睛的需求，做着产生贪嗔的行为，然而体性上没有成立。在此，化身显现也是，对于一切智的任运成就的智慧，在任何地方也没有成立，对于什么也不阻碍而显现的幻术，以先前的愿力之力而伸张，缘是所化有情的业高低的支配，显现报身和化身的高低的差别，满足所化有情的心的需求，次第结合于果位，然而体性在心性的状态上没有成立，如同比喻。眼翳是阴影，依靠身体而产生阴影，没有分别智慧的小孩们产生各种欢喜和恐惧，然而体性上没有成立，如同从上面指示的因缘二者而显现的，佛（བུདྡྷ，Buddha，Buddha，佛）的各种化身，以具有执着我等的势力而显现，做着引导心识的各种道路，然而在心性的状态上没有缘及。像那样，不是那样的色身二者之中也有剩余。一个以化身口眼耳具有，如同有情相续一样，观待显现为自相续，是错乱的显现。体性本身不从法界动摇。所说的是，如梦幻、幻术、眼翳的方式显现。