Chinese
以及事业。第一是法身，意为在二种清净中寂灭且分离，是所有成熟功德的所依，如海般深邃，无法以思维衡量，无法以言语表达。报身如前所述，具有五种决定，是无尽功德生起之珍宝藏，以无漏之乐而满足。化身则与所化众生相应而显现各种形象，如摩尼宝珠般满足所需所愿，不可思议，能成就一切愿望。第二是所依智慧：无分别中，二色身的功德显现，如明镜一般。如《藏论》中所说：“明镜智慧无分别，于一切所知皆不愚昧。”如是。只要不住于寂灭之边，证悟法界，即是平等性智。不住寂灭而安住，即被称为平等性智。如是。通达一切法各自的自性，即是妙观察智。妙观察智，于一切所知皆无有障碍。如是。能成就所化众生所希望的一切，即是成所作智。如云：“以无量无边之化身，成办一切有情之利益。”如是宣说。第三是事业：任运成就，多样化，以及永不间断。第一是无有分别念和勤作。如《藏论》中所说：“无有分别任运成，圆满一切诸希求。”如是。第二是随应以何种方式调伏众生而示现。如云：“利益有情之种种，同时成办之身即是。”如是。最后是只要轮回未空，便成办利益众生之事。如云：“如是轮回只要未空，事业即被认为是永不间断。”如是。以密咒道成就果位的方式是：改变词语，下面所说的“方便”是指以道之三相如何修持之方便，而“智慧”是指以真实证悟之智慧，即使运用束缚也无法沾染，即如莲花一般。所谓的“胜地”是指其比之前的普光更为殊胜。之前对其进行命名
English
And with activities. The first is the Dharmakaya, which means pacified and separated in the two purities, and is the basis of all mature qualities. It is as deep as the ocean, immeasurable by thought and inexpressible by words. The Sambhogakaya, as mentioned above, possesses the five certainties and is a treasure of inexhaustible qualities, satisfying with uncontaminated bliss. The Nirmanakaya is diverse, in accordance with those to be tamed. It fulfills desires like a wish-fulfilling jewel, is inconceivable, and accomplishes all wishes. The second is the dependent wisdom: In non-discrimination, the qualities of the two form bodies appear like a mirror. As it says in the Essence Treatise: "Mirror wisdom has no discrimination; It is not ignorant of all knowable things." Thus it is. As long as one does not abide in the extreme of peace and realizes the Dharmadhatu, it is the wisdom of equality. Abiding in non-abiding peace is considered the wisdom of equality. Thus it is. Comprehending all the individual characteristics of all dharmas is the discriminating wisdom. Discriminating wisdom is always unobstructed in all knowable things. Thus it is. Accomplishing whatever the beings to be tamed desire is the wisdom of accomplishing activities. As it is said: "With immeasurable and inconceivable emanations, He accomplishes all the benefits of sentient beings." Thus it is said. The third is the activity: spontaneously accomplished, diverse, and continuous. The first is without thought and effort. As it says in the Essence Treatise: "Without discrimination, spontaneously accomplished, It fulfills all desires." Thus it is. The second is appearing according to how one tames beings. As it says: "That body which simultaneously performs various benefits for beings." Thus it is. The last is accomplishing the benefit of beings as long as samsara is not empty. As it says: "Likewise, as long as samsara is not empty, Activity is considered to be continuous." Thus it is. The way to accomplish the result through the path of mantra is: changing the words, the "means" mentioned below refers to the means of how to practice with the three aspects of the path, and "wisdom" refers to the wisdom of true realization, which, even if used for binding, does not become tainted, just like a lotus. The so-called "supreme place" is more excellent than the previous All-Illuminating One. Naming it from above
Chinese
三十二大丈夫相和八十随形好，是共同和不共同的一切显现都圆满了。那时，如此显现的行境都清净为智慧的坛城，所以叫做摩དྷ་ལ་。由此不间断的是福德，如此不执著的是智慧，两大资粮也完全圆满，无二地以智慧享用智慧，像这样具有广大无边殊胜的功德，就是大圆满轮。如此获得的方式，佛陀说是二地。如此获得的果位的体性是五身，远离生老等一切系缚的遮蔽，是证悟了无生之义的法身。它是不变异的，所以是雍仲，称为身，是因为它是一切广大果位功德的所依。这里有些人说，因为取了雍仲，所以是苯教，那么，猪面母显现的续部也变成苯教了，如云：从雍仲旋转的手印中。因为常续由此成立，如果不周遍，那么这里也相同，不能这样认为。此外，《宝积经》中说：以吉祥和雍仲旋转和像月亮一样来庄严。这样说也会变成那样。其余的文句要考察原文。又是自性果位究竟坛城的这个章节中，身的印契大殊胜啊！这样说了五身，法身无量不可说啊！这样说了三身，无有生死的雍仲身啊！这样说了五身，像这样五身两次和三身都是重复吗？如果这样问，第一个是自明觉成立为五身的方式，第二个三身是从菩提萨埵道中果位成立的方式，最后是为了用这个道来引导有缘者，与因的乘门相顺应，通过修道而成立果位的方式，所以不是重复的。那么，与因的乘相比，所成立的果位法身无量等三身，和这里的果位无有生死的雍仲身等三身，有差别还是没有差别？如果没有差别，那么果位就变成重复了，如果有差别，那么是什么呢？
English
The thirty-two major marks and eighty minor marks are the complete perfection of all that is common and uncommon. At that time, all the realms of experience that appear in this way are purified into the mandala of wisdom, so it is called Madhala. Uninterruptedly, it is merit, and without such attachment, it is wisdom. The two great accumulations are also completely perfected, and without duality, wisdom enjoys wisdom. Like this, possessing vast, boundless, and supreme qualities is the great assembly wheel. The way to attain it in this way, the Buddha said, is the second ground. The nature of the fruit attained in this way is the five bodies, free from the obscurations of all bonds such as birth and death, which is the Dharmakaya that realizes the meaning of no birth. It is unchanging, so it is Yungdrung, and it is called body because it is the basis of all the qualities of the great fruit. Here, some say that because Yungdrung is taken, it is Bon. Then, the tantra of the manifestation of the sow-faced mother also becomes Bon, as it says: From the hand seal of the swirling Yungdrung. Because the continuous lineage is established by this, if it is not pervasive, then it is the same here, and it cannot be assumed. Furthermore, in the Ratnakuta Sutra, it says: Adorned with auspiciousness and the swirling Yungdrung and like the moon. Saying this will also become like that. The remaining sentences should be examined in the original text. Also, in this chapter on the ultimate mandala of the natural fruit, The great and supreme seal of the body! Thus, the five bodies are spoken of, The Dharmakaya is immeasurable and cannot be expressed! Thus, the three bodies are spoken of, The Yungdrung body without birth and death! Thus, the five bodies are spoken of. Like this, are the five bodies twice and the three bodies repetitions? If asked in this way, the first is the way in which self-awareness is established as the five bodies, the second is the way in which the fruit is established from the path of the Bodhisattva, and the last is to guide those who are interested by this path, in accordance with the vehicle of the cause, and the way in which the fruit is established by practicing the path, so it is not a repetition. Then, compared to the vehicle of the cause, are there differences between the three bodies, such as the immeasurable Dharmakaya of the established fruit, and the three bodies, such as the Yungdrung body without birth and death of this fruit, or are there no differences? If there are no differences, then the fruit becomes a repetition, and if there are differences, then what are they?
Chinese
在第十二品中说：“因果差别自然成就。”因为有差别，所以没有重复的过失。那么差别是什么呢？三身有本体、自性、加持三种差别，各有三个方面。第一，下者的法身是证悟了胜义离戏的缘故，本体是空性一边，或者是不生，如字面意义。另一者的法身是证悟了圆满一切殊胜的空性的缘故，没有舍弃身和智慧，不是不生，如字面意义。第二，下者的法身是不生，如字面意义的缘故，自性是可以执为空性一边的。此者的法身不是不生，如字面意义的缘故，自性是不可以执为空性一边的。最后，下者的法身的加持是不显现为二种色身的缘故，是空性一边。此者的法身没有动摇，但其加持显现为二种色身的缘故，不是空性一边。二种色身也有如上的三种差别。第一，本体是，下者的色身是积累资粮和发愿而成就的缘故，本体是有为法。另一者的色身是自证如幻显现，不依赖任何因缘的缘故，本体是无为法。如云：“不依赖因缘者，幻化金刚极坚固。”第二，自性是，下者的色身是从因缘所生的缘故，自性是生灭法。另一者的色身不依赖因缘的缘故，是远离生灭的。第三，功德的差别有两种，受用身的功德和化身的功德。第一种也有两种，受用之境和受用方式的差别。第一，在根本续部中说：“以何受用正法者，如其所欲而受用，此身受用圆满受。”因此，下者的受用身是受用清净的法蕴，不能受用轮回之法。另一者的受用
English
In the twelfth chapter, it says, "The difference between cause and effect is spontaneously accomplished." Because there is a difference, there is no fault of repetition. So what is the difference? The three bodies have three differences: essence, characteristic, and blessing, each with three aspects. First, the lower Dharmakaya is because it realizes the ultimate reality free from elaboration, its essence is emptiness on one side, or unborn, according to the literal meaning. The other Dharmakaya is because it realizes the emptiness endowed with all perfections, it does not abandon body and wisdom, and it is not unborn according to the literal meaning. Second, the lower Dharmakaya is unborn according to the literal meaning, so its characteristic can be grasped as emptiness on one side. This Dharmakaya is not unborn according to the literal meaning, so its characteristic cannot be grasped as emptiness on one side. Finally, the blessing of the lower Dharmakaya does not appear as two form bodies, so it is emptiness on one side. This Dharmakaya does not move, but its blessing appears as two form bodies, so it is not emptiness on one side. The two form bodies also have the above three differences. First, the essence is that the lower form body is accomplished by accumulating merit and making aspirations, so its essence is conditioned. The other form body is self-aware, appearing like an illusion, and does not rely on any causes and conditions, so its essence is unconditioned. As it is said, "That which does not rely on causes and conditions, the illusion, the vajra, is extremely firm." Second, the characteristic is that the lower form body is born from causes and conditions, so its characteristic is subject to birth and death. The other form body does not rely on conditions, so it is free from birth and death. Third, there are two differences in qualities: the qualities of the enjoyment body and the qualities of the emanation body. The first also has two: the difference in the object of enjoyment and the manner of enjoyment. First, in the root tantra, it says, "Whoever enjoys the Dharma, enjoys it as desired, this body enjoys perfect enjoyment." Therefore, the lower enjoyment body enjoys the pure aggregates of Dharma and cannot enjoy the Dharma of samsara. The other enjoyment
Chinese
身（སྐུ་）是指周遍轮涅二者的。如是说：于二事之受用，不执次第具大权。因此，第二是行持方式的差别：下部的受用身以极清净之法性深奥为对境而行持，另一派的观点，因为一切皆是觉性，因此无有对境，以大自在之自性而行持，故有差别。化身的功德有三：所化刹土的差别，调伏方便的差别，成办事业果的差别。第一，下部的化身调伏仅仅信奉断除和清净烦恼的所化众生，不调伏信奉转变等等的众生。另一派的观点是，调伏信奉断除清净烦恼者，以及不信奉彼等而信奉转变等等的一切众生。或者，下部的化身所化为六道众生，另一派的化身所化转为下部的化身，也被称为殊胜。第二，下部的化身以断除清净的方便，以片面的方式调伏，另一派的观点是，化身在此之上，以转变和控制等等殊胜方便调伏，故有差别殊胜。最后，下部的化身成办事业，获得普光地，此处的化身成办事业，获得字母轮大集地。如是说，《灯炬论》中说：汝之十一普光，大方便乘之所依。以及《方便索》中说：成为莲花者，超越普光地。如是说。这些是因果二乘各自宗义的差别，于果的自性而言，我认为没有上述差别。如果存在那些差别，那么任何一个都将不成其为果，因为是果的相违之故。如果未成立是这样，那么就是相违，因为体性是有为法与非有为法，以及特征是生灭有无，以及加持显现为二色身与不显现等等，这些是直接相违的缘故。因此，差别