Chinese
就像显现于导师之身一样，能认识到自身相续中需要净化的垢染。那么，如何才能认识到呢？导师是智慧幻化之身，远离生灭，而菩萨们则是以愿力的身体存在，具有生灭。导师与一切如来同体，从一和多中解脱出来，而菩萨则存在于不同的相续中，即众生的相续中。导师之身安住于双运的快乐中，却不被错乱的过失所染污，而菩萨则并非如此，因为不具备方便，所以在道上有错乱的垢染。导师的身没有入定和非入定的分别，而菩萨则需要入定等等，通过这些就能认识到障碍。还有，从那以后，十地逐渐清净，对于这一点有很多不同的观点。斯帕卡布的作者引用《楞伽经》的教证说，从第一地到第十地之间的障碍都会被清除。如果遵循他的观点，那么首先在资粮道的三道中积累资粮，主要依靠闻思的智慧，以普遍的方式证悟无我，获得大的资粮道后，从佛陀的化身那里听闻教言。在加行道的四道中，真实地进入世间禅定的智慧，次第摧毁执持相的粗大分别念，当超越世间的智慧，看到前所未见的新事物时，所有的增益障都得以清净，从而见到报身佛的面容，从认识到障碍的那时开始，将所见到的加以串习，在修道的九地中，俱生障逐渐减弱，因此十地的不顺品逐渐清净，即通过清净而获得各自的功德。在十地相续的最后，通过大光明灌顶，获得金刚喻定，摧毁细微的所知障和习气的垢染，从而真正获得无上菩提的普光地。有些人说，像这样获得地是报身佛的眷属。如果这样，那么与所说的化身佛的眷属就相矛盾了。这是因为报身佛是普通的，而化身佛是具有相好的，所以没有矛盾。第二，像这样获得的果位的自性三身是：法身等章节
English
Just as it appears in the body of the teacher, one can recognize the defilements to be purified in one's own continuum. So, how can one recognize it? The teacher is the wisdom illusory body, free from birth and death, while the Bodhisattvas exist with bodies of aspiration, subject to birth and death. The teacher is of one essence with all the Tathagatas, liberated from one and many, while the Bodhisattvas exist in different continuums, that is, in the continuums of sentient beings. The teacher's body abides in the bliss of union, yet is not tainted by the faults of delusion, while the Bodhisattvas are not like that, because they do not possess the means, so on the path there are defilements of delusion. The teacher's body has no distinction of being in or out of meditative equipoise, while the Bodhisattvas need to be in meditative equipoise, and so on, through which one can recognize the obscurations. Furthermore, from then on, the ten grounds are gradually purified, and there are many different views on this. The author of Sparkhab quoted the teachings of the Lankavatara Sutra, saying that the obscurations from the first to the tenth ground will be cleared. If we follow his view, then first, in the three paths of the accumulation path, accumulating merit mainly relies on the wisdom of hearing and thinking, realizing selflessness in a general way, and after obtaining the great accumulation path, listening to the instructions from the emanation body of the Buddha. In the four paths of the path of joining, truly entering the wisdom of worldly meditation, gradually destroying the gross conceptual thoughts of grasping at signs, when the wisdom beyond the world sees new things never seen before, all the imputation obscurations are purified, thereby seeing the face of the Sambhogakaya Buddha, and from the time of recognizing the obscurations, practicing what has been seen, in the nine grounds of the path of meditation, the innate obscurations gradually weaken, so the unfavorable factors of the ten grounds are gradually purified, that is, through purification, all the respective qualities are obtained. At the end of the ten grounds continuum, through the great light empowerment, obtaining the vajra-like samadhi, destroying the subtle obscurations of knowledge and the defilements of habit, thereby truly obtaining the ground of all-illuminating, unsurpassed enlightenment. Some say that obtaining the ground in this way is the retinue of the Sambhogakaya Buddha. If so, then it contradicts what is said to be the retinue of the Nirmanakaya Buddha. This is because the Sambhogakaya Buddha is ordinary, while the Nirmanakaya Buddha has marks and signs, so there is no contradiction. Second, the nature of the three bodies of the fruit obtained in this way is: Dharmakaya etc. chapter
Chinese
三者，具足二种清净的法身，是无法以思虑衡量、无法以言语表达，显现为空性般的意义。从那样的状态中，报身恒常不灭，如意宝王之宝藏般安住。化身则是随应所化众生，示现不可思议的百千万亿等身相，成办有情之利益。第二，关于咒语的获得方式也有两种。第一，究竟地的差别，有相好等五种。依靠咒语的特殊方便，连细微的所知障也得以清净，五身任运成就的自性，即是一位佛陀的体性。以三身的角度来区分，远离障碍的智慧，即是无戏论的般若，是地之殊胜，无与伦比的普光，是法身之地。从那样的状态中，虽然显现无量坛城之轮，却因远离执着而无有沾染的智慧，是莲花持报身之位。所有无与伦比的相好，无杂清明圆满，且于一切行境中，智慧自显现大乐的坛城，于身与智慧的坛城中显现而不执着，因此不需寻觅二资粮，任运成就而圆满，能于所化众生前，示现种种幻化的智慧，是轮涅聚化身之位。如是等等，地的数量与功德无量无边，此乃殊胜圆满究竟之三者，从彼之因的法界普光中超胜而出，故名为地之殊胜。有人将普光归于化身，文字轮归于法身之位，虽是智者之语，然吾不以为然，因与黑汝嘎嘎拉波之续相违故。第二，果显现为五身，有生与死等七种。心性本初即远离生、死等一切戏论边际之智慧，不变的圆成，常恒不变的金刚身，即是法身。此处有人说，金刚是不丹教，那么，猪面母显现之续也将变成是不丹教，如云：金刚
English
There are three: The Dharmakaya, which possesses two kinds of purity, is like the sky, where the meaning that cannot be measured by thought or expressed by words is manifested. From that state, the Sambhogakaya abides constantly and inexhaustibly, like a treasure of a wish-fulfilling king. The Nirmanakaya manifests hundreds of millions of inconceivable forms to those who need to be tamed, and accomplishes the benefit of sentient beings. Secondly, there are two ways to obtain mantras. First, the distinction of the ultimate ground is fivefold, including marks and signs. By relying on the special means of mantra, even subtle obscurations of knowledge are purified, and the nature of the five Kayas, which are spontaneously accomplished, is the essence of one Buddha. Differentiating from the perspective of the three Kayas, the wisdom free from obscurations, which is the non-conceptual prajna, is the supreme ground, the unique Samantaprabha, which is the ground of the Dharmakaya. From that state, although countless wheels of mandalas appear, the wisdom that is free from attachment and therefore unblemished is the ground of Padmachan Sambhogakaya. All the unique marks and signs are completely and clearly perfected without being mixed. In all realms of experience, the wisdom spontaneously appears as the mandala of great bliss, and because it appears in the mandala of body and wisdom without attachment, there is no need to seek the two accumulations, and it is spontaneously accomplished and perfected. The wisdom that can manifest various emanations that play in the perception of other beings to be tamed is the ground of the wheel-nirmana-great assembly Nirmanakaya. Thus, the number and qualities of the grounds are immeasurable and boundless. This is the ultimate perfection of the three, which is superior to the Samantaprabha of the causal vehicle, and is therefore called the supreme ground. Some scholars say that Samantaprabha is included in the Nirmanakaya and the wheel of letters is included in the Dharmakaya, but I do not think it is reasonable, because it contradicts the Heruka Galpo Tantra. Secondly, the result is shown as the five Kayas, which are sevenfold, including birth and death. The wisdom of mind itself, which is originally free from all extremes of elaboration such as birth and death, the unchanging, perfectly established, permanent, and unchanging Vajra Kaya, is the Dharmakaya. Here, some say that Vajra is Bon. Then, the Tantra of Pig-faced Mother's Manifestation will also become Bon, as it says: Vajra
Chinese
由于《右旋海螺手印》中说到的缘故，通过理证已经成立。如果没有遍及，那么这里也同样，不能认可。另外，《宝积经》中说：“以吉祥、右旋海螺、满月等来庄严。”所说的也是同样会转变的缘故。对于可意和不可意的受用，无论好坏都不舍弃，在自明觉性中显现，因此清净了所化众生一切烦恼的习气，安住在积累二资粮的净土中，成为化身无尽显现的宝藏，是报身。轮涅的任何法都在自明觉性中显现，三身无别的金刚自明觉性中，无离无合而执持的身体是金刚身。一切都与觉性的智慧无别，因此安住在平等性中，从三身显现部分不混杂的角度而言，是现证菩提之身。如所有尽所有的一切法，以无杂的智慧，在所化众生的意乐前，示现动摇等各种形象的身体是化身。获得究竟无上共同之地的那个时候，所有这五身都圆满获得，因此没有先后。无垢无变的智慧本身，从作为功德之所依的角度来说是身，从佛地和无学道，或者说安住于自生觉性的角度来说是智慧，从其成办事业的角度来说是事业，虽然分别安立，但本体无有他异，是一体的缘故。此处，一些祖师认为法、报、化三身是具有特征的身，其他二者是从反体和本体的角度安立为身。全知法王认为法身、现证菩提身、金刚身三者是具有特征的身，报身和化身是从所化众生的显现而安立为身。这里也显现为这样比较合理。这样，在本性、果位、究竟的阶段，五身出现两次，三身出现多次，有人会问是否重复。第一次是自明觉性中成立五身的方式，第二次是从菩萨道中成立果位的方式，因此不重复。又有人问，作为因的乘的三身和作为果的乘的三身有差别吗？因果二乘
English
Because it is said in the "Right-Turning Conch Mudra," it is established by reason. If there is no pervasion, it is the same here, and it cannot be accepted. Furthermore, the *Ratnakuta Sutra* says, "Adorned with auspiciousness, right-turning conch, full moon, and the like." It is said that it will also transform in that way. Without abandoning any good or bad desirable qualities, it is manifested in self-awareness. Therefore, it purifies the habitual tendencies of all the afflictions of those to be tamed, and abiding in the field of accumulating the two accumulations, it becomes a treasury of inexhaustible manifestations of the Nirmanakaya, which is the Sambhogakaya. Any phenomena of samsara and nirvana are clear in self-awareness, and the body that holds the three kayas inseparable in the state of Vajra self-awareness, without separation or union, is the Vajra Kaya. Since everything is inseparable from the wisdom of awareness, it abides in equality. From the aspect of the three kayas not being mixed, it is the Abhisambodhikaya. The body that manifests various forms of stability and movement in accordance with the inclinations of those to be tamed, with the wisdom that knows all phenomena without mixing them, is the Nirmanakaya. When the ultimate uncommon ground is attained, all five of these kayas are fully attained, so there is no before or after. The stainless and unchanging wisdom itself, from the aspect of being the basis of qualities, is the Kaya; from the aspect of the Buddha-ground and the path of no more learning, or abiding in self-arisen awareness, it is the Jnana; and from the aspect of accomplishing purpose, it is the Karma. Although they are separately designated, their essence is not different, because they are one. Here, some Zurpa masters consider the Dharma, Sambhoga, and Nirmana kayas to be kayas with characteristics, and the other two are designated as kayas from the aspect of negation and essence. The omniscient Dharma Lord considers the Dharmakaya, Abhisambodhikaya, and Vajra Kaya to be kayas with characteristics, and the Sambhoga and Nirmana kayas are designated as kayas from the appearance of those to be tamed. Here, it also appears that this is reasonable. Thus, in the stage of nature, result, and ultimate completion, the five kayas appear twice and the three kayas appear many times. If one asks whether they are repetitive, the first is the way the five kayas are established in self-awareness, and the second is the way the result is established from the Bodhisattva path, so they are not repetitive. Furthermore, if one asks whether there is a difference between the three kayas of the causal vehicle and the three kayas of the resultant vehicle, the two vehicles of cause and result
Chinese
各自的意愿见解是有差别的，我认为果的自性没有差别。如果存在差别，那么任何一个都将不是果，因为它们是果的对立面。第四，所说的功德是，通过述说等，述说自性身的坛城之义，以言语表达调伏对境，在六道众生的十方无边无际的刹土中，调伏者以坛城之相显现，言语无法穷尽，十方佛土如微尘般在自明觉的境界面前显现。第二，归纳起来有三点：讲述历史，真实归纳，以及象征秘密真言的词语。第一点是，从那以后等，广述经典，从那以后，如来父尊们与母妃眷属，以方便智慧无二无别，自然成就的坛城，以其自身归纳的自性，因为难以理解或难以体验，所以为了宣示这个秘密，身语意功德事业的种姓，即五种姓无别离的金刚自性，第六金刚持普贤王如来的意中，取出这些归纳的词语。第二点是，啊吙，所缘等，从自性无生中，无碍显现道和果，在身坛城中显现，啊吙表示稀有。其中，所缘法界和所缘者自明觉的智慧二者，即使在无二智慧中也不可得，因此通过不可思议和不可言说的证悟来修持，在那里归纳了一个展示三摩地坛城的偈颂。基位自生智慧被自明觉所掌控，其力量显现坛城，包括所依和能依，以各种各样的形式无量显现，这是所说历史，并且归纳了八个展示胜观坛城的偈颂。所调伏的众生，清净者证悟法性平等，不清净者执着为差别，当六金刚持的事业遍布所有这些众生并利益他们时，这些所调伏的对境并没有变成法性之外的其他。