English
Having generated the mind of enlightenment in the Great Vehicle, primarily, by familiarizing oneself with non-conceptual wisdom in meditative equipoise, one clears away the stains that obscure the Dharmakaya. Subsequently, in the post-meditation state, accompanied by compassion that is like an illusion, one engages in the two accumulations with skillful means, thereby clearing away the stains that obscure the two Rupakayas. Ultimately, the Svabhavikakaya, the essence of the expanse embraced by inconceivable uncontaminated qualities, or the manifestation of the other-appearance Rupakaya, like the moon in the sky, these three Kayas of self-manifestation of the Buddha are not obtained from elsewhere, but are self-manifestations of wisdom itself. As it says in the Uttaratantra, "The self-existing luminosity is said to be that which, like the sky, is suddenly separated from the dense clouds of afflictions and knowable objects. The stainless Buddha, endowed with all qualities, is eternal, steadfast, and unchanging. That is attained by relying on non-conceptual and discriminating wisdom in the Dharma." And, "Without beginning, middle, or end, without distinction, non-dual, free from three, stainless, without conceptualization, the suchness of Dharmadhatu, that is realized by yogis in meditative equipoise. Immeasurable, surpassing the sands of the Ganges, endowed with immeasurable and unequaled qualities, the stainless realm of the Tathagata is the complete abandonment of all faults along with their imprints." The two Rupakayas that arise from that, their cause is the pure vessel of the beings to be tamed, and their condition is the previous aspiration and familiarization with the two accumulations, with the co-operative cause being the self-arisen uncontaminated wisdom itself. Like a reflection of the moon in water, it is established as the ripening result from the aspect of showing other appearances to the beings to be tamed. As the former said, "The body of various sacred Dharma rays, diligent in accomplishing the meaning of liberation for beings, activities like a wish-fulfilling jewel king, various things are not its nature. Entering the path of peace in the world, causing them to mature and prophesying, whatever is the cause of that, is a sign here, like the realm of form in the realm of space." Nagarjuna said, "In the stainless Dharmakaya, the ocean of wisdom dwells, like a wish-fulfilling jewel, from which the benefit of sentient beings arises." In short, in the great chariot, at this time
Chinese
只有佛陀才能体验，无法被调伏者所见，法界的三身融入法身，成为一体，存在于内界微细的智慧中。凭借其加持和调伏者的愿力，显现为外在清晰的他显，智慧事业清净的色身二显，应被理解为如同天空中的月亮和水中的月亮。此外，《宗派宝藏》中说：两种姓氏本来就具备佛陀的三身。佛陀之地的增长显现部分是报身，其空性部分是法身，自性安住种姓二者无别的加持，化身在被调伏者面前显现为他显，如轮王的身影显现在金山上一样。如果不这样理解，执着于自性安住种姓的无有、断灭空性、单一、非造作，以及增长变化道的新生、造作，那么，在最终的果位时，因为学道的证悟中断，就像声闻的灭尽，如同灯熄灭一样，没有任何身和智慧等可以成立，这种观点就产生了。如果这样，就连大乘灭谛的少许味道也不会有，因为堕入了基础的边见，道上不需要大乘的二资粮，果上三乘的涅槃没有差别，最终无法超越断灭果的悬崖，因此也无法获得究竟的救护。因此，考虑到这种方式，一切智法王在《如意宝藏》中说：不了解这种方式，空性就成了断灭空。即使说词句上是有无边，却不了解断灭的基础，是有顶天的见解。因为从这个教法中变成了外道，即使用天空有情灰烬涂身也可以。就像《多哈》中所说：如果用箭射向天空有情，那么永远不会有解脱。如果认为在学道时，凭借二资粮新产生以前没有的东西，那么佛陀的法身或自性身和报身就会变成有为法和无常。如果那样，传承就会被局限，没有断除有变的痛苦，不是遍虚空的智慧金刚身，也不是金刚身。
English
Only Buddhas can experience it, invisible to those to be tamed, the three bodies of the Dharmadhatu merge into the Dharmakaya, becoming one, existing in the subtle wisdom of the inner realm. Through its blessings and the aspirations of those to be tamed, it manifests as an external clear other-appearance, the two appearances of the wisdom activity pure Rupakaya, which should be understood as like the moon in the sky and the moon in the water. Furthermore, it is said in the "Treasury of Tenets": The two lineages inherently possess the three bodies of the Buddha. The increasing manifestation aspect of the Buddha's ground is the Sambhogakaya, and its emptiness aspect is the Dharmakaya, the blessing of the non-duality of the self-existing lineage, the Nirmanakaya appears to those to be tamed as other-appearance, like the image of a Chakravartin appearing on a golden mountain. If this is not understood, and one clings to the non-existence, annihilationist emptiness, singularity, non-fabrication of the self-existing lineage, and the newly arising fabrication of the increasing and changing path, then, at the time of the ultimate fruition, because the realization of the path of learning is interrupted, like the cessation of the Shravakas, like a lamp extinguished, no body or wisdom etc. can be established, and this view arises. If so, there will not be even a trace of the Mahayana cessation truth, because one has fallen into the extreme of elaborating the basis, the two accumulations of the Mahayana path are unnecessary, there is no difference in the Nirvana of the three vehicles in the result, and ultimately one cannot transcend the precipice of the annihilationist result, therefore one cannot find ultimate protection. Therefore, considering this way, Omniscient Dharma Lord said in the "Wish-Fulfilling Jewel Treasury": Not understanding this way, emptiness becomes annihilationist emptiness. Even if one says that words are beyond existence and non-existence, one does not understand the basis of severance, it is the view of the peak of existence. Because one has become an outsider from this teaching, it is alright to smear oneself with the ashes of a sky-goer. As it is said in the Dohas: If one shoots an arrow at a sky-goer, there will never be liberation. If one thinks that on the path of learning, one newly creates what did not exist before through the two accumulations, then the Dharmakaya or Svabhavikakaya and Sambhogakaya of the Buddha will become fabricated and impermanent. If so, the lineage will be limited, the suffering of change will not be abandoned, it will not be the all-pervading wisdom Vajra body, nor will it be a Vajra body.
Chinese
由于视上师为无常的过失被说成是无法估量的，这表明存在着无尽的缺陷，因此它偏离了大乘的意义。因此，这两种种姓仅仅是区分了一个界域的显现和空性的对立面，而不是在本质或自性上有所区分，它们被置于无漏、无为的大聚集中，这是全知法王的无瑕疵的意图。在《大车论》中说：‘那也是自性清净，本体无垢的心性，是佛陀的殊胜智慧，本来就存在的心之自性光明的分显，从中圆满具足佛陀色身的功德，用九个比喻来表示。空性方面，如同虚空般的法身功德，在所有的经和续中都有讲述。’这两者不可分割，是无始以来的法界善，不变故为自性安住的种姓，清净垢染而功德增长显现故名为增长变化的种姓。但根本是自明觉的智慧光明。同样，全知荣宗巴在《誓言经广释》中也说：‘如此金刚般不可摧毁者，即是无始时期的菩提心，从依靠种姓和善知识的力量生起菩提心开始，直到金刚般的等持为止，那期间作为因的阶段的心，以及作为果的如意树和如意宝般的法身及其事业的心，这些心的自性没有差别，因此是金刚般不可分割的普贤王如来之心。’这表明将基、道、果三者无别的自生智慧称为菩提心或种姓。以法王掘藏师昆仲等所有宁玛派的班智达和成就者都一致赞同这种观点。详细内容可以从全知麦彭仁波切的著作《如来藏空性论》、《他空见狮吼论》和《俱生心修法及其支分》中了解。与此相符，众生怙主阿底峡也在《观法界之歌》中说：‘犹如怀孕母亲的腹中胎儿，虽然存在却看不见，同样，烦恼’
English
Since the fault of viewing the Lama as impermanent is said to be immeasurable, it indicates endless flaws, thus deviating from the meaning of the Great Vehicle. Therefore, these two lineages are merely distinctions of the appearance and emptiness opposites of a single realm, and not distinct in essence or nature; they are placed in the great uncompounded aggregate of stainlessness, which is the flawless intention of the Omniscient Dharma King. In the Great Chariot it says: 'That is also the naturally pure and essentially stainless mind-essence, the sublime wisdom of the Buddha, the self-nature of the mind that has always been present, from the luminous aspect of which the qualities of the Buddha's Form Body are spontaneously perfected, shown by nine examples. The qualities of the Dharma Body, like the sky, are explained in all the Sutras and Tantras in terms of emptiness. These two are inseparable, being the good Dharma-realm without beginning, the lineage that abides by nature because it is unchanging, and the lineage of increasing transformation because it manifests with increasing qualities after purifying defilements. But the root is the luminous wisdom of self-awareness.' Similarly, the All-Seeing Rongzompa also says in the Extensive Commentary on the Damtsig Sutra: 'Thus, that which is indestructible like a vajra is the Mind of Enlightenment from beginningless time, and from the time of generating the Mind of Enlightenment relying on the power of lineage and spiritual friends, up to the Vajra-like Samadhi, the mind of the causal stage during that time, and the mind of the resultant nature, the Dharma Body with its activities like the Wish-Fulfilling Tree and the Wish-Fulfilling Jewel, these minds are without distinction in their self-nature, therefore it is the Mind of Samantabhadra inseparable like a vajra.' This indicates that the self-arisen wisdom inseparable from the Ground, Path, and Result is called the Mind of Enlightenment or Lineage. All the Panditas and Siddhas of the Nyingma school, including the Dharma King Terdag Lingpa and his brothers, unanimously agree with this view. For details, one should learn from the Omniscient Mipham Jampal Dorje's works such as 'Essence of the Sugatas: Emptiness,' 'Lion's Roar of Shentong,' and 'Practice of the Innate Mind with its Limbs.' In accordance with this, the Protector of Beings, Atisha, also said in the Song of Viewing the Dharmadhatu: 'Just as a child is in the womb of its mother, although it exists, it is not seen, similarly, afflictions.'
Chinese
被烦恼所蒙蔽，也无法见到法界。法界为何不是我？不是女人，不是男人。从一切所执着中解脱，应当如何执着进行观察。以不净、无常、痛苦这三种行为来调伏自心。空性是宣说的经，胜者如此宣说，通过这些都能使烦恼止息，那个界不会被破坏。如是说。法界自性如虚空之界，无因无缘，无生、老、住、灭，是无为法。佛与法界无别，如是获得其种姓，无虚假、无欺骗、无损害，本来就是自性寂静。如是，在周遍分别中，将远离烦恼且与无漏功德无别的法界，即显空双运的无为法，作为种姓。且谛洛巴从奥明净土迎请来的教言，是真实可靠的量，在空行母的口诀中说：犹如灯在瓶中，在外面不会显现。当那个瓶子破碎时，在那之后灯的光明才会显现。同样，瓶子就是自己的身体，光明犹如明灯。如果上师的口诀能很好地打破它，那么佛的智慧就会显现。如是说。泰洛巴给予那若巴的《大手印恒河》中说：譬如虚空的自性超越颜色和形状，不会被黑白所染污和改变。同样，自心之精华超越颜色和形状，不会被善恶、黑白之法所染污。譬如清澈明亮的太阳之精华，不会被千劫的黑暗所遮蔽。同样，自心精华的光明，不会被劫数的轮回所遮蔽。如是说。阿瓦都帝巴所造的《十真实性》，在弥勒巴的教言集中说：如果想要了解真如，就既不是有相也不是无相。没有上师口诀装饰的中观，也只是处于中等水平。如是说。大婆罗门给予玛尔巴的道歌中也说：空性和悲心无有分别，无有间断的本有之心，本来清净的真如，如同虚空与虚空相合。