English
As it is said, it manifests. Some say that a topic also appeared in the first chapter, it also appeared in the third, it also appears here, and it also appears in the fifteenth chapter, so there is no fault in saying that the topic is repeated. Because what appears in the first chapter is the general topic of the emergence of the teachings, the third chapter is the topic of the common teacher, the six Thubpas. Here, the topic is mentioned by the power of the method of accomplishing the result. The fifteenth chapter shows the topic for the necessity of taming the objects to be tamed, so there is no fault of repetition. Second, the nature of the fruit is the manifestation of the three bodies. The Dharmakaya is immeasurable...inconceivable. It is there, the Dharmakaya is immeasurable and unspeakable. Because the realm of Dharma is completely pure and free from sudden defilements, it becomes the basis of all the qualities of the fruit, so it is the body, the mind cannot measure it, and the meaning that cannot be expressed in words manifests, which is the Dharmakaya. That is the completion of the accumulation of wisdom, and the self-interest has been achieved. For the benefit of others, the activities of the two form bodies arise without interruption, which is the accumulation of merit. Thus, relying on the power of the complete perfection of the two accumulations, the inexhaustible treasure of enjoyment. Because the enjoyment is the complete body, the merits are inexhaustible, like a treasure of precious jewels. Hundreds of thousands of emanations are inconceivable. Because the emanation body is in accordance with the minds of the objects to be tamed, hundreds of thousands of kotis appear inconceivably, accomplishing the benefit of sentient beings. Second, there are two ways to accomplish the secret mantra: the Buddha shows two ways and shows the five bodies. First, the Buddha shows two aspects: marks and examples...immeasurable supreme. It exists happily. By combining it slightly, from below, the supreme of the method and wisdom ground. Here it is taken, the method is uninterrupted, and the activities of body, speech, and mind accomplish the benefit of sentient beings. No matter how one practices with non-attachment wisdom, one will not be stained by the faults of sins, so it is the supreme of the ground, the ground of the lotus without attachment. Marks and examples...sphere of activity...great assembly. Because all the thirty-two unique marks and the eighty good examples are complete, the appearance of sound
Chinese
所有行为的领域，一切时处都与我无异，因此显现为天神和天女或大乐的坛城，故称为坛城。坛城之声取其精华，无需寻觅或积累，福德与智慧二大积聚自然成就而享用。如是等等，无上殊胜。如是说，三种功德等，等等之中功德不可胜数，具备不可思议之殊胜处，即文字轮大集之处。二是开示五身：无生无死等，一切圆满。其中说到，无生无死的雍仲身。心性本无生无死，故超越刹那生灭，是为自性之恒常，不变之雍仲法身。安住于一切烦恼之田，转为取之不竭之宝藏。如是说，为痛苦所困、烦恼之所化有情众生积聚二资粮之田，即是化身。此化身转为取之不竭之生处宝藏，即是报身。金刚觉性持明之身。如是说，三身或显空二者不分，故于金刚自性觉性之中不离而执持，即无别金刚身。一切无别平等之身。如是说，三身或四身等一切，从觉性自显现之角度而言无有差别，然从显现之相不混杂之角度而言，则显现为众多身与智慧，于觉性中无有善恶而平等，即是现证菩提之身。一切遍知之智慧身。如是说，对于调伏所化有情的时间、调伏的处所和调伏的方法等一切如所有，以遍知之智慧，应以何法调伏，即以彼法开示而行利益，即是化身。彼时五身一切圆满。如是说，获得无染莲花之刹土和文字轮大集之刹土二者之时，五身一切同时成就，故为现前圆满。此处有人说，身的解释出现三次，是否重复？答：无有重复之过失。身的广大手印殊胜等，是果咒之
English
All spheres of activity, at all times and places, are no different from myself, therefore appearing as deities and goddesses, or the mandala of great bliss, hence called a mandala. The sound of the mandala takes its essence, without seeking or accumulating, the two great accumulations of merit and wisdom are naturally accomplished and enjoyed. Such as and so on, supremely excellent. As it is said, the three qualities and so on. Among the "and so on," the qualities are countless, possessing the inconceivable supreme place, which is the place of the great gathering of the wheel of letters. Second, the exposition of the five bodies: no birth, no death, etc., all complete. Among them, it is said, the Yungdrung body of no birth and no death. Since the nature of mind is originally without birth and death, it transcends the momentary arising and ceasing, hence it is the constancy of self-nature, the unchanging Yungdrung Dharmakaya. Abiding in the field of all afflictions, transforming into an inexhaustible treasure. As it is said, the field for accumulating the two accumulations for all sentient beings who are afflicted by suffering and tormented by afflictions is the Nirmanakaya. This Nirmanakaya transforms into an inexhaustible treasure of arising, which is the Sambhogakaya. The Vajra Rigpa Vidyadhara body. As it is said, the three bodies or the two of appearance and emptiness are inseparable, therefore holding inseparable in the state of Vajra self-awareness, which is the indivisible Vajra body. The body of all non-dual equality. As it is said, all of the three or four bodies, etc., are non-dual from the perspective of the self-manifestation of awareness, but from the perspective of the non-mixing of appearances, they appear as many bodies and wisdoms, and are equal in awareness without good or bad, which is the body of manifest enlightenment. The wisdom body of all omniscience. As it is said, with the wisdom of omniscience, knowing all such as the time of taming the beings to be tamed, the place of taming, and the methods of taming, teaching according to what method is to be used to tame, and thus acting for benefit, is the Nirmanakaya. At that time, all five bodies are complete. As it is said, when one obtains the pure lotus realm and the great gathering of the wheel of letters realm, all five bodies are accomplished simultaneously, hence it is manifest completion. Here some say, the explanation of the body appears three times, is it repetitive? Answer: There is no fault of repetition. The great mudra of the body is supreme, etc., is the result mantra of
Chinese
将佛身的体性以不混淆的方式安立。法身无量，不可言说。等等，这是以体性的三身为安立。无生无死的雍仲身。等等，这是以究竟果位五圆满身为安立。那么，原因体性的法的三身和果位密咒乘的三身有什么区别呢？三身也可以归纳为二，即法身二者的区别和色身二者的区别。首先，法身的区别也有三种，即自性或本体的区别、体性的区别和加持的区别。首先，原因体性的法身是空性，远离一切戏论。密咒的法身是显现空性二无别，双运法身。如《རྒྱས་པ་》中说：世间稳固与动摇等，显现本身无自性，其即是大法身。如是说。第二，体性的区别是，原因的法身堕入空性之边，而密咒的法身是体性远离一切边，无法执取任何事物，因为显空二无别，所以不堕入空性之边。第三，加持的区别是，原因的法身无法显现加持色身二者，而密咒的法身是显空二无别，因此可以显现加持五身等任何事物。第二，色身二者的区别也有三种。首先，本体的区别是，体性的二色身，如《中观宝鬘论》中说：诸佛之色身，从积累资粮中真实生。因此是从因缘中产生，而密咒的色身不是由因缘所生，如《རྒྱས་པ་》中说：因为没有依赖因缘。如是说。第二，体性的区别是，如《རྒྱས་པ་》中说：金刚身亦可摧毁。以及此论的第十九品中说：佛陀福德身亦坏灭。因此，原因的色身是有生有灭的，而密咒的色身是远离生灭的，如此论的第九品中说：幻化金刚最坚固。如是说。第三，加持
English
The nature of the Buddha's body is established in an unconfused manner. The Dharmakaya is immeasurable and inexpressible. And so on, this is established through the three bodies of characteristics. The Yungdrung body is without birth or death. And so on, this is established through the complete five bodies of the ultimate result. So, what is the difference between the three bodies of the cause-characteristic vehicle and the three bodies of the result secret mantra vehicle? The three bodies can also be summarized into two, namely the difference between the two Dharmakayas and the difference between the two Rupakayas. First, there are also three differences in Dharmakaya, namely the difference in nature or essence, the difference in characteristics, and the difference in blessings. First, the Dharmakaya of the cause-characteristic is emptiness and is free from all elaborations. The Dharmakaya of mantra is the union of appearance and emptiness, the Dharmakaya of union. As it says in the Extensive Text: The world, stable and moving, etc., in appearance itself, there is no essence, that itself is the great Dharmakaya. So it is said. Second, the difference in characteristics is that the Dharmakaya of the cause falls into the extreme of emptiness, while the Dharmakaya of mantra is that the characteristics are free from all extremes and cannot be grasped in any way, because appearance and emptiness are inseparable, so it does not fall into the extreme of emptiness. Third, the difference in blessings is that the Dharmakaya of the cause does not manifest blessings or Rupakaya, while the Dharmakaya of mantra is inseparable from appearance and emptiness, so it can manifest blessings, five bodies, etc. Second, there are also three differences in the two Rupakayas. First, the difference in essence is that the two Rupakayas of characteristics, as it says in the Garland of Precious Gems of the Middle Way: The Rupakaya of the Buddhas, truly arises from the accumulation of merit. Therefore, it arises from causes and conditions, while the Rupakaya of mantra is not produced by causes and conditions, as it says in the Extensive Text: Because there is no dependence on causes and conditions. So it is said. Second, the difference in characteristics is, as it says in the Extensive Text: The Vajra body can also be destroyed. And in the nineteenth chapter of this text it says: The Buddha's merit body also perishes. Therefore, the Rupakaya of the cause has birth and death, while the Rupakaya of mantra is free from birth and death, as it says in the ninth chapter of this text: The illusion Vajra is the most powerful. So it is said. Third, blessing
Chinese
此外，身体的差别也有两种：报身的差别和化身的差别。第一，报身的差别也有两种：享受对境的差别和享受方式的差别。第一，享受对境的差别是：理性仅享受白色的方面，而不享受黑色的方面，而密咒则两者都享受。第二，享受方式的差别是：理性没有享受黑色方面的方式，而密咒则有享受白色和黑色两种方面的方式。化身的差别也有两种：所调伏对象的差别和调伏方式的差别。第一，所调伏对象的差别是：理性的化身不调伏黑色方面的所调伏对象，而密咒的化身则对所调伏对象没有偏颇。第二，调伏方式的差别是：理性的化身没有调伏黑色方面的方式，而密咒的化身则具有调伏白色和黑色两种方面的方式。因此，要知道无别的金刚身和现证菩提之身也超胜于其他，这是历代上师所说的。此外，“无生无死的雍仲身”等等，即使没有出现密咒的道，为何会产生果呢？是因为以渐次进入的方式，先以因的法门进行修习，然后才进入果的法门吗？或者是因为与殊胜的等持身坛城相符而产生的。第四，指示生起身体坛城的加持是：如是说，世界……变得清晰。意思是：如是，通过陈述自性身坛城的意义，在六道世界十方的无边无际的所化众生之处，身体坛城的游舞，多到无法言说，如微尘数般显现在眷属们的觉性中。第二，简略地指示正文有三种：讲述所说之事的历史，真实地总结正文，以及象征密咒的语句。第一，讲述所说之事
English
Furthermore, there are two distinctions in terms of bodies: the distinction of the Sambhogakaya and the distinction of the Nirmanakaya. First, there are two distinctions of the Sambhogakaya: the distinction of the object of enjoyment and the distinction of the method of enjoyment. First, the distinction of the object of enjoyment is: reason only enjoys the white side, but does not enjoy the black side, while mantra enjoys both. Second, the distinction of the method of enjoyment is: reason has no method of enjoying the black side, while mantra has a method of enjoying both the white and black sides. There are also two distinctions of the Nirmanakaya: the distinction of the object to be tamed and the distinction of the method of taming. First, the distinction of the object to be tamed is: the Nirmanakaya of reason does not tame the object to be tamed on the black side, while the Nirmanakaya of mantra has no bias towards the object to be tamed. Second, the distinction of the method of taming is: the Nirmanakaya of reason has no method of taming the black side, while the Nirmanakaya of mantra has the method of taming both the white and black sides. Therefore, know that the indivisible Vajra body and the body of manifest enlightenment are also superior to others, as the previous lamas have said. Furthermore, "The Yungdrung body without birth and death," etc., even if the path of mantra does not arise, why does the result arise? Is it because one gradually enters, first practicing with 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 supreme Samadhi body? Fourth, the blessing of manifesting the body mandala is shown: As it is said, the world... becomes clear. The meaning is: Thus, by stating the meaning of the Svabhavikakaya mandala, in all the limitless and boundless places of the beings to be tamed in the ten directions of the six realms, the play of the body mandala, which is too numerous to be spoken of, appears like dust motes in the awareness of the retinue. Second, there are three ways to briefly indicate the text: telling the history of what was said, actually summarizing the text, and the words that symbolize the secret mantra. First, telling the history of what was said