English
Is entrusted to Aja. Fourth, there are three objects to be entrusted, among which entrusting to the collector is, from here: "All Tathagatas." etc., five lines. Second, entrusting to a person with Dharma eyes is, from: "All Tathagatas', This great secret essence of the hand seal." etc., seven lines. Third, entrusting to the mother goddess and dakini is, from the extensive version: "This essence of my heart, Spread in all ten directions, Entrusting to its mantra, The place of wish-fulfilling treasury and wealth." etc. The meaning of the path has been extensively explained. Third, in the continuum of the knowable result, accomplishing self-benefit and accomplishing the benefit of others. First, the way of attainment, characteristics, and categories. In the first, there are also the common vehicle and the supreme way of attainment. The first is, from here: "Then the ten grounds gradually arise, Supreme enlightenment is truly attained." etc. Second, the actual and refuting disputes. The first is, because the basis is manifested as it is, there is no abandonment or attainment, and it self-appears in the mandala of body and wisdom. Thus, it is also from here: "Wonderful miraculous and amazing Dharma, It is not that it will be found elsewhere, The wisdom that relies on skillful means, Arises in such a state." etc. And in the self-commentary of "Samadhi Eye Lamp" it says: "In essence, the maturation of self-awareness into Suchness is called the attainment of Buddhahood, which is temporarily explained in the nature of conceptualization and practice, but in essence, there is no attainment from becoming self-nature, it is merely the purification of attachment." Thus. Second, some say, when the result is attained, is the ignorance of the base time abandoned or not abandoned? If it is the former, then it is not reasonable, because the basis is not manifested as it is, because it exists inseparably with ignorance at the base time. If you admit it, then you violate the proposition of manifesting the basis as it is. If it is the latter, then there is no difference from sentient beings, because ignorance has not been abandoned. If you admit it, then relying on the path continuum becomes meaningless. Answer: At the time of becoming a Buddha, is the naturally occurring defilement newly abandoned from what was there before, or is the merit that was not there before newly cultivated? There is nothing of either of these, so there is no previous fault. Although there is no bondage or liberation, what harm is there if there is a difference because the nature of non-existence is not known, so there is no later fault.
Chinese
也没有。又有些人说，显宗和密宗的果位有差别吗？如果没有差别，那么作为因的乘的果位普光，会变成密宗的究竟果位，那样一来，就不需要进入密宗了，因为是一样的。如果承认有差别，那么在《方便网》中说：“超越普光之后，成为莲花者的时候。”以及在《灯炬论》中说：“你的究竟是普光，是方便大乘的根本处。”这样就和必须进入密宗的说法相矛盾了。如果按照第一种说法，密宗本身就变成了远路，因为即使获得了共同的果位也还要进入密宗。回答是：罗格大吉祥说，通过愿望所成就的每一个果位，共同的乘都不会欺骗地获得，因此说它们是不同的，就像普通的宝物实现了岛屿的利益一样。最终无上的果位变成了一个，因此说它们是相同的，就像如意宝珠实现了岛屿的利益一样。这样说值得赞扬。有些人说，密宗的道路以方便快捷的方法而著称，但在目标究竟的果位上没有差别。这种说法是不合理的，因为显宗和密宗在灌顶、智慧进入、证悟、串习的道路上有差别，所以在究竟的果位上也必须有差别，因为没有密宗的灌顶等因，就不可能获得密宗的究竟果位。因为因的差别必然会产生果的差别。显宗和密宗都是因果的乘，所以当密宗的学道圆满时，必然在此之前显宗的学道也已经圆满。又有些人说，因为果位是从串习道路的因缘中产生的，所以果位会变成有为法吗？不是的，因为自己的心性本来就是身和智慧的坛城，在道路的执着清净的面上，它就会显现出来。例如，就像云雾消散，太阳的坛城显现出来一样。这也是因为，从这里说：“智慧界性的如来藏，因为变成了方便的手印。”因此，这样就会变成有相的，因为果
Chinese
如果说因为显现为幻身和智慧的缘故，那是不成立的。虽然那样显现，但它的本体什么也无法把握，因此不会变成存在的相状。但它并非不能成办事业，因为其他显现的色身二者也是自显的缘故，如幻化一般成办事业。在那时，本体也不会变成其他，因为不属于积聚所成，并且远离生灭，不会从法身中动摇。就像那样，智慧的游舞本身也是，胜者显现救护者和加持的显现也是如此，以能作所作的能力光辉，幻化金刚极坚固殊胜。这是第二种相状：所有清净续部的佛陀的意，如水注入水中一般成为一味，或者如木柴堆积的火焰一般，续部不同也不是，因为没有舍弃并且远离一切一和多等的边。由于不可言说的意义显现，因此从所取对境中解脱。那也是从次第三者中，因为相状具有基础，因此不是全部的一，也不是他异。以及，在总纲中说：相状非一非多。那又是什么呢？对于诸佛来说，由于法身遍布没有动摇，而色身显现为他异，因此远离一。由于所遍布的色身他异的自性没有从法身中动摇，因此远离续部他异。对于那，依赖于它的二者和非二者的边也没有。因为一和多没有成立，因此遮止了它的边。从那之外，即使是佛陀也不会见到，因为超离了能见所见的对境。因此，意没有对境和有对境，而是自明的。就像那样，远离一和多，没有边和中，即是如来藏。佛陀也不会见到，因为自生智慧无处显现。这是第三种分类，分为名称、本体、地的分类。第一种是，在道次第中说：不共的佛名数量，善逝、如来，薄伽梵和佛陀，大喜等不可思议。这是第二种，分为共同的和殊胜的。第一种是，所依
English
If it is said that it appears as Nirmanakaya and wisdom, it is not established. Although it appears that way, its essence cannot be grasped in any way, so it does not become a characteristic of existence. But it is not incapable of accomplishing activities, because the two Rupakayas that appear to others are also self-appearing, and like illusions, they accomplish the purpose of activities. Even at that time, the essence itself does not change into something else, because it is not compounded, and being free from arising and ceasing, it does not move from the Dharmakaya. Likewise, the play of wisdom itself is also, the manifestation of the Victorious One, the protector, and the manifestation of blessings are also the same, by the power of the splendor of the ability to act, the illusion-like Vajra is supremely powerful. This is the second characteristic: the intention of all the Buddhas of pure lineages is like pouring water into water, becoming one taste, or like a fire of piled wood, it is not that the lineages are different, because it does not abandon and is separated from all extremes such as one and many. Because the meaning that cannot be expressed is manifest, it is liberated from the object to be grasped. That is also from the three stages, because the characteristic has a basis, therefore it is not entirely one, nor is it different. And, in the main text, it says: the characteristic is neither one nor many. What is that? For the Buddhas, because the Dharmakaya pervades without moving from one, and the Rupakaya appears as different, therefore it is separated from one. Because the nature of the Rupakaya to be pervaded does not move from the Dharmakaya, therefore it is separated from many because there is no different lineage. For that, there is also no extreme of both and neither of the two that depend on it. Because one and many are not established, therefore its extreme is refuted. Other than that, even the Buddhas will not see it, because it transcends the object of the seer and the seen. Therefore, the intention is self-luminous without an object and a subject. Likewise, separated from one and many, without beginning and middle, is Suchness. Even the Buddhas do not see it, because self-born wisdom appears without a place. This is the third division, divided into names, essence, and grounds. The first is, in the Lamrim it says: the number of uncommon Buddha names, Sugata, Tathagata, Bhagavan and Buddha, great joy, etc., are inconceivable. This is the second, divided into common and supreme. The first is, the basis
Chinese
以及，所依二者中，第一者是，三身，即于此中说到：法身无量不可说，圆满受用无尽宝藏，化身百千不可思。如是说。第二者是，四种智慧，于《经庄严论》中说：如镜智慧不动摇，三种智慧依于彼，平等性及个别智，成所作智唯如是。如是说。第二者，显现为不混杂之种种，以及，无别任运成就之自性。第一者，有广、中、略三种，第一者广说，身、语、意、功德、事业五者各自皆不可思议，其中身是，即于此中说到：周遍身不可思议。如是说。语是，周遍语不可思议。如是说。意是，周遍意不可思议。如是说。功德是，于广说中：以智慧眼所庄严故，刹土与功德不可思。如是说。事业是，即于此中说到：于十方世界微尘数，如来利生事业亦如是，化身微尘数无量，刹那顷刻任运成。如是说。第二者，若分作中等，于根本颂中说：彼亦各各为五五。如是说，即每一者亦为五五。其中，第一者五身是，自利觉悟究竟之自性，于法界处解脱智慧之智，是法身，即于此中说到：如是真如性未动摇，以及，无生无死之雍仲身。如是说。未从彼动摇，于所化众生中，清净之十地者面前，所依之身即转为无漏之传承果位不共之相好，显现为报身，即于此中说到：真实解脱之色身。如是说。于未调伏之所化众生六道众生，随其所好，现为种种而行利益者，是化身，即于此中说到：为调伏一切有情故，随顺而示种种身。如是说。如是虽显现为二色身，然无有自性，未从法身动摇，或法身与色身无有分别者，是金刚身，即于此中说到：示现即幻化眼翳之相，相即法界中
English
And, of the two, the support and the supported, the first is, the three kayas, that is, it is said in this very text: The Dharmakaya is immeasurable and inexpressible. The Sambhogakaya is an inexhaustible treasure of jewels. The Nirmanakaya is billions of inconceivable emanations. Thus it is said. The second is, the four wisdoms, in the Ornament of the Sutras it is said: Mirror-like wisdom is unwavering, The three wisdoms depend on it, Equality and individual wisdom, Accomplishing activity is just so. Thus it is said. The second is, appearing as unmixed varieties, and, the nature of spontaneously accomplished without separation. The first is, of the three, extensive, intermediate, and concise, the first is extensive, the five kayas, speech, mind, qualities, and activities are each inconceivable, of which the kaya is, it is said in this very text: The all-pervading kaya is inconceivable. Thus it is said. Speech is, all-pervading speech is inconceivable. Thus it is said. Mind is, all-pervading mind is inconceivable. Thus it is said. Qualities are, in the extensive one: Because it is adorned with the eye of wisdom, The fields and qualities are inconceivable. Thus it is said. Activity is, it is said in this very text: In the dust-motes of the ten directions' worlds, The Victorious One's deeds are like dust-motes, Emanations are countless as dust-motes, In an instant, spontaneously accomplished. Thus it is said. The second, if divided into intermediate, in the root text it says: They are also five fives in each case. Thus it is said, that is, each one is also five fives. Of these, the first five kayas are, the nature of perfecting self-benefit realization, the wisdom of awareness liberated in the realm of reality is the Dharmakaya, that is, it is said in this very text: Although it does not move from suchness, and, the eternal body without birth or death. Thus it is said. Without moving from that, in the presence of the purified tenth bhumi among those to be trained, the dependent body itself is transformed into the uncontaminated lineage result, appearing with uncommon marks and signs, is the Sambhogakaya, that is, it is said in this very text: The form kaya of true liberation. Thus it is said. For the impure beings to be trained, the six realms of beings, according to their inclinations, appearing in various ways and performing benefits, is the Nirmanakaya, that is, it is said in this very text: In order to tame all sentient beings, In accordance with them, it shows various bodies. Thus it is said. Thus, although appearing as two form kayas, there is no self-nature, not moving from the Dharmakaya, or the Dharmakaya and the form kaya are inseparable, is the Vajra Kaya, that is, it is said in this very text: Showing itself as an illusion, like an eye disease, The nature itself is in the realm of reality.
Chinese
没有动摇。如是说。这些以智慧的明觉自然圆满，从法身没有动摇，却与所化众生的业相符，显现为各种形象，是现证菩提之身。即于此中说：没有动摇却显现各种，彼时于不和的各种，各自显现为不同，如是虽然没有从真如动摇，以业力所生的力量而各自显现。如是说。第二是五语：是导师五身各自向自己的眷属传达讯息的自性。其中，法性远离言说，本身成为一切所说之基础的部分，是法身无生义之语。即于此中说：超越一切声音和名言，各种声音清晰显现。如是说。如镜子识别脸上的污垢并加以清除一样，以身的表示向眷属的智慧显示衡量意义，是报身意之表示的语。如是殊胜语不说，以身显示衡量诸法。如是说。与应以何种方式调伏的对象相符，同时宣说佛法，是化身表达词句的语。不可说之本身，各种声音，普遍为人所知并各自衡量。如是说。一切声音的表达，无二无别于显现和空性，因此从二边中解脱，是无别金刚语。声音本身在不执着的状态中宣说，宣说本身不可言说。如是说。一切声音在自明觉的状态中自然成就，因此什么也不阻碍，明觉加持的语是现证菩提之语。解脱道和轮回的声音，无论说什么都是殊胜语。如是说。第三是五意：是指五种智慧。空性之智慧是法身无分别之意。道次第中说：事物二法及其支分，为了众生是大空性的，智慧具有苦乐相伴的，大乐是殊胜之意。如虚空般本来清明空性。如是说。平等性之智慧是报身大平等之意。其中说：如伟大般对一切，不分好坏没有取舍平等，不从平等性中动摇，是大平等殊胜之意。如是说。成所作智是化身度化众生之意