English
Because it is not contaminated, it is the supreme place, the place of the Untainted Lotus. It is fully endowed with all thirty-two major marks and eighty minor marks. All objects of appearance and sound are not other than one's own nature, therefore it appears in the vast mandala of great bliss, so it is called Madala. The word "mandala" takes its essence, and without seeking, the two great accumulations of merit and wisdom are naturally accomplished. These three qualities, etc., and the supreme of the immeasurable qualities contained within, is the place of the Great Assembly of the Wheel of Letters. This is the explanation of the five bodies. Straight. Since the nature of mind is primordially unborn and undying, it transcends the momentary arising and ceasing, therefore it is the permanence of self-nature, the unchanging Yungdrung Dharmakaya. All sentient beings who are tormented by suffering and afflicted by disturbing emotions become fields for accumulating the two accumulations, the source of the Nirmanakaya, which itself becomes an inexhaustible treasure of enjoyment, the Sambhogakaya. Holding the three bodies inseparable in the vajra self-awareness without separation is the indivisible Vajrakaya. All the three bodies, etc., are inseparable from the aspect of the self-appearance of awareness, but from the aspect of unmixed appearance, they appear as many bodies and wisdoms, and the body of perfect enlightenment is equally manifested without good or bad. The time to tame sentient beings, the place to tame them, the method of taming them, etc., all of these are taught to those who need to be tamed, according to the wisdom of knowing everything, and accomplishing their benefit, is the Nirmanakaya. Therefore, when the two places of the Untainted Lotus and the Great Assembly of the Wheel of Letters are attained, all five bodies are perfected at the same time. Here some say that the explanation of the body has occurred three times, so it is repetitive. If you are bored, there is no way, the mudra of the body is supreme. Etc., this is established from the aspect of the unmixed characteristics of the body of the result mantra. The Dharmakaya is immeasurable and unspeakable. Etc., this is established from the aspect of the three bodies of nature. The Yungdrung body without birth and death. This is established from the perspective of the ultimate result, the complete five bodies. Then, the three bodies of the cause nature and the result
Chinese
如果问，密宗的果位三身有什么差别？从法身和色身两方面来说，法身的差别也有三种：自性的差别、体性的差别、加持的差别。第一，因明（རྒྱུ་མཚན་ཉིད）的法身是空性离戏的，而密宗的法身是显空双运的。如《广大经》中说：“世间动摇等，显现中无自性，彼即大*法身。”第二，因的法身会堕入空的一边，而密宗的法身显空不二，故不堕入边。第三，因的法身不会显现加持色身二者，而密宗的法身显空无别的加持，可以显现五部佛等任何形象。色身的差别也有三种。第一，因明的色身二者由因缘所生，而密宗的色身不是由因缘所生。如《广大经》中说：“无有依赖因缘故。”第二，因的色身是有生灭的，而密宗的色身是无生灭的。如该经第九品中说：“幻化金刚最坚固。”第三点又分为两种：受用身的差别和化身的差别。受用身的差别也有两种：受用对境的差别是，体性宗只受用白分，不受用黑分，而密宗两者都受用。受用方式的差别是，体性宗没有受用黑分的方法，而密宗有受用黑白两分的方法。化身的差别也有两种：所化有情的差别是，因明的化身只调伏白分的所化有情，不调伏黑分的所化有情。密宗的化身对所化有情没有偏袒。调伏方式的差别是，因明的化身没有调伏黑分的方法，而密宗的化身具有调伏白分和黑分两种的方法。因此，无别金刚和
English
If asked, what are the differences in the three Kayas of the Secret Mantra vehicle? From the perspective of the Dharmakaya and Rupakaya, there are also three differences in the Dharmakaya: the difference in essence, the difference in characteristics, and the difference in blessings. First, the Dharmakaya of the causal characteristic (རྒྱུ་མཚན་ཉིད) is emptiness and free from elaboration, while the Dharmakaya of mantra is the union of appearance and emptiness. As stated in the Extensive Sutra: "The world, moving and unmoving, etc., has no essence in appearance; that itself is the great Dharmakaya." Second, the Dharmakaya of the cause falls into the side of emptiness, while the Dharmakaya of mantra is non-dual appearance and emptiness, so it does not fall into extremes. Third, the Dharmakaya of the cause does not manifest blessings or Rupakaya, while the Dharmakaya of mantra, the inseparable blessing of appearance and emptiness, can manifest in any form, such as the Five Buddhas. There are also three differences in the Rupakaya. First, the two Rupakayas of causal characteristics arise from causes and conditions, while the Rupakaya of mantra is not produced by causes and conditions. As stated in the Extensive Sutra: "Because it does not depend on causes and conditions." Second, the Rupakaya of the cause has birth and death, while the Rupakaya of mantra is free from birth and death. As stated in the ninth chapter of the same text: "The illusion-like Vajra is the most powerful." The third point is further divided into two: the difference in Sambhogakaya and the difference in Nirmanakaya. There are also two differences in Sambhogakaya: the difference in the object of enjoyment is that the characteristic school only enjoys the white aspect and does not enjoy the black aspect, while mantra enjoys both. The difference in the method of enjoyment is that the characteristic school does not have a method of enjoying the black aspect, while mantra has a method of enjoying both white and black aspects. There are also two differences in Nirmanakaya: the difference in the beings to be tamed is that the Nirmanakaya of causal characteristics only tames the beings to be tamed of the white aspect and does not tame the beings to be tamed of the black aspect. The Nirmanakaya of mantra has no partiality towards the beings to be tamed. The difference in the method of taming is that the Nirmanakaya of causal characteristics does not have a method of taming the black aspect, while the Nirmanakaya of mantra has the method of taming both the white and black aspects. Therefore, the inseparable Vajra and
Chinese
甚至以现证菩提之二身，亦应知为圣者。如是往昔诸上师所宣说。又，‘无生无死之雍仲身’。如是等等，若未生起密咒道，云何生果耶？以渐次趣入之故，谓先修习因之乘，然后趣入果之乘耶？抑或因与殊胜三摩地身之坛城相符故，亦得生起耶？如是宣说。第四，身坛城生起之加持。‘正直’。如是宣说彼等自性身坛城之义，于六道世界十方所化有情之无量处，一切无有边际之处，身坛城之游舞，说之不尽，如微尘数之刹土中，自性身坛城于自明觉中显现。经文摄略分三：所说之事以历史叙述。正直。以广说经文故，彼。以略说故，从。如来父尊母众，即与诸母及方便智慧无二无别任运成就之坛城，彼等自身难以体验之秘密，即从身语意功德事业无别之金刚中，取出此等摄略之语。真实摄略。正直。‘啊 霍！’，谓于器情显现为身与智慧而欢喜之语。所缘为法界，能缘为明觉智慧，不执着二者，即是超越心识境界之无量三摩地功德不可思议。何处摄略耶？于此处摄略。摄略何者耶？摄略三摩地之坛城。从‘亚吉那 智慧’至‘行’之间摄略。以一切任运成就为身与智慧而作主宰，故自明觉自身显现为不可胜数之殊胜三摩地坛城。何处耶？于此处。何处耶？于所说之事以历史叙述，及殊胜三摩地之坛城。从‘亚吉那’至‘任运成就’之间摄略。于所化有情，对于清净者平等，对于不清净者不平等。虽于二者皆作周遍之利益，然能遍及与所遍及无二无别而周遍，于显空无二之界中。
English
Even with the two bodies of manifest enlightenment, one should know them as noble. Thus spoke the former lamas. Furthermore, 'The Yungdrung body without birth or death.' If the path of mantra has not arisen, how can the result arise? Is it because one gradually enters, first training in the vehicle of the cause, and then entering the vehicle of the result? Or is it because it arises in accordance with the mandala of the body of the superior samadhi? Thus it is said. Fourth, the blessing of the arising of the body mandala. 'Straight.' By speaking of the meaning of the self-nature body mandala, in the limitless places of the beings to be tamed in the ten directions of the six worlds, in all the infinite places, the play of the body mandala is inexhaustible, and in as many realms as there are dust particles, the self-nature body mandala becomes clear in self-awareness. There are three summaries of the text: The spoken words are narrated as history. Straight. Because the text is explained extensively, that. Because it is explained concisely, from. The Tathagata, the father and consort assembly, that is, the spontaneously accomplished mandala inseparable from the mothers and skillful means and wisdom, the secret of which is difficult to experience, is extracted from the vajra inseparable from body, speech, mind, qualities, and activities. Actual summary. Straight. 'A ho!' is a word of delight at the manifestation of the vessel and its contents as body and wisdom. The object of focus is the Dharmadhatu, and the subject of focus is the wisdom of awareness, without focusing on the two. It is immeasurable samadhi, qualities beyond the realm of mind, and inconceivable. Where is it summarized? It is summarized here. What is summarized? The mandala of samadhi is summarized. From 'Yakina Wisdom' to 'conduct' is summarized. By mastering everything spontaneously accomplished as body and wisdom, self-awareness itself appears as an innumerable variety of superior samadhi mandalas. Where is it? Here. Where is it? In the narration of the spoken words as history, and the mandala of superior samadhi. From 'Yakina' to 'spontaneously accomplished' is summarized. To those to be tamed, equal to the pure and unequal to the impure. Although it benefits both universally, it pervades inseparably from the pervader and the pervaded, in the realm of non-duality of appearance and emptiness.
Chinese
如同语之坛城。其中，首先在宣说殊胜三摩地语之坛城之际，若不了解现观次第的安排，则会有如失去甘露之味的说法之过失。因此，现观的安排，或者，观点的辩论之说，誓言名相之说，事业仪轨安排之说这三种中，此处是寂静现观，或者，事业次第的安排而说。对此，详细的从事业正文了解，此处以略摄的方式安排而说。分为前行、正行、结尾三部分。前行是：如法顶礼，列队顶礼，设结界，忏悔，立誓，降临加持，加持内外供品等，按照修法仪轨的事业来做。正行中有八个正文，第一个是发心，如第二品那样生起。第二个是生起三摩地坛城，如第五品那样。生起大权坛城如修法那样，宫殿和生起本尊的咒语如这一品所说的那样。词句的明示如第六品那样。灌顶加持如这里所说的那样。迎请等也如此。第三是请聆听，第四是供养，从顶礼开始到乐器智慧之间供养。第五是立誓，第六是获得成就，第七是祈愿，第八是念诵，都如修法那样。结尾的事业次第：会供，布施残食，供养坚牢地神，到收摄坛城为止，都如修法中所说的那样做。总义，首先，宣说殊胜三摩地语之坛城有四种：所依宫殿生起的咒语，能依本尊生起的咒语，迎请等事业次第的咒语，以及咒语的功德。第一，念诵。嗡（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：嗡），虽然是任何事物都可以转变的种子字，但此时转变为生起宫殿的种子字。毗湿婆毗首提（藏文：བི་ཤྭ་བི་ཤུདྡྷེ་，梵文天城体：विश्व विशुद्धे，梵文罗马拟音：viśva viśuddhe，汉语字面意思：一切清净）是认为五种元素的各种分别念清净，是生起宫殿的咒语。而且，在续部中，嗡（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：嗡）的形状在巴嘎中呈现各种各样
English
Like the mandala of speech. Among these, first, when explaining the superior Samadhi mandala of speech, if the order of Abhisamaya is not understood, there will be a fault of explanation like losing the taste of nectar. Therefore, the arrangement of Abhisamaya, or the explanation of the debate of views, the explanation of the nomenclature of vows, the explanation of the arrangement of activities and rituals, among these three, here is the peaceful Abhisamaya, or the arrangement of the order of activities is explained. In detail, it is understood from the activity text. Here, it is arranged and explained in a summarized way. It is divided into three parts: preliminary, main part, and conclusion. The preliminary is: proper prostration, queue prostration, setting boundaries, confession, making vows, bestowing blessings, blessing inner and outer offerings, etc., according to the activities of the Sadhana ritual. There are eight main texts in the main part. The first is generating the mind of enlightenment, as in the second chapter. The second is generating the Samadhi mandala, as in the fifth chapter. Generating the great empowerment mandala as in the Sadhana, the palace and the mantra for generating the deity are as explained in this chapter. The clarification of words is as in the sixth chapter. The empowerment blessing is as explained here. Inviting and so on are also like this. The third is to request to listen, the fourth is to make offerings, from prostration to the wisdom of musical instruments. The fifth is to make vows, the sixth is to obtain accomplishments, the seventh is to make prayers, and the eighth is to recite mantras, all as in the Sadhana. The order of activities at the end: Tsog offering, offering leftovers, offering to the steadfast earth goddess, up to the dissolution of the mandala, all are done as described in the Sadhana. General meaning, first, there are four ways to explain the superior Samadhi mandala of speech: the mantra for generating the supporting palace, the mantra for generating the supported deity, the mantra for the order of activities such as invitation, and the merits of the mantra. First, recitation. Bhrūṃ (藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：嗡), although it is a seed syllable that can transform into anything, at this time it transforms into the seed syllable for generating the palace. Viśva viśuddhe (藏文：བི་ཤྭ་བི་ཤུདྡྷེ་，梵文天城体：विश्व विशुद्धे，梵文罗马拟音：viśva viśuddhe，汉语字面意思：一切清净) is the purification of various discriminations that hold the five elements, and it is the mantra for generating the palace. Moreover, in the Tantra, the shape of Bhrūṃ (藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：嗡) appears in various forms in Bhaga.