Chinese
为了成就转变之境，以勤奋完全清净之自性，化身持续不断地显现。禅定和眷属成熟圆满的报身是：由五十一心所等心所生之诸法和烦恼之自性完全清净，成熟为天神。完全清净的法身是：心的行境原本无二，自显而清净。如实之自性身是：无有错乱之自证，轮回涅槃诸法之实相，心性自性之完全清净，即是如实。因此，阐述说从清净分别念之障碍中，彼身之自性显现。第二有四：从成就之门而分，从四句之门而分，从自性之门而分，从一和多之门而分。第一有三：略示，广说，总结。第一是：从《楞伽经》到“无有完全清净”之间所示。楞伽之主，所承诺之彼等以何理由而成就？安住于道者，谁若从心所生之行之业障黑暗中完全清净而证悟，则远离无暇之处，从而得见化身之面而显现。谁若从心所生之行之粗细烦恼之障碍黑暗中完全清净而证悟，则脱离轮回之种子并镇压轮回，从而得见圆满受用之胜者之身而显现。谁若了知行境为自证且无有二相，则从所知障之黑暗中自然清净而证悟，从而自显法身从有为中解脱而显现。对于基之身自性而言：因为一切皆如是。从无明之黑暗和，明智智慧之显现和完全清净而证悟，以及被障碍压制而昏暗等等一切名言中原本解脱，因为无有对境之理由，所以不可言说，从而完全脱离言语之道而
English
In order to accomplish the state of transformation, the Nirmāṇakāya continuously appears with the nature of diligent and completely pure effort. The Saṃbhogakāya, which is the perfection of meditation and the maturing retinue, is: the nature of all dharmas and afflictions arising from the fifty-one mental factors, etc., is completely purified, maturing into deities. The completely pure Dharmakāya is: the realm of the mind is originally non-dual, self-appearing and pure. The Svābhāvikakāya, which is the thusness itself, is: the uncorrupted self-awareness, the reality of all phenomena of saṃsāra and nirvāṇa, the complete purity of the nature of mind itself, is thusness. Therefore, it is explained that from the purification of the obscuration of conceptual thought, the nature of that body appears. The second has four: division by way of accomplishment, division by way of the four extremes, division by way of nature, division by way of one and many. The first has three: brief presentation, detailed explanation, and conclusion. The first is: shown from the *Laṅkāvatāra Sūtra* to "there is no complete purification." Lord of Laṅkā, by what reason are those promises accomplished? Whoever abides on the path, if one completely purifies and awakens from the darkness of the karmic obscurations of actions arising from the mind, then, being free from the state of no leisure, one sees the face of the Nirmāṇakāya and appears manifestly. Whoever completely purifies and awakens from the darkness of the obscurations of coarse and subtle afflictions of actions arising from the mind, then, being free from the seed of saṃsāra and suppressing saṃsāra, one sees the body of the supreme Victor of perfect enjoyment and appears manifestly. Whoever knows the realm of experience as self-awareness and without duality, if one naturally purifies and awakens from the darkness of the obscuration of knowledge, then the self-appearing Dharmakāya is liberated from conditioned things and appears manifestly. For the Svābhāvikakāya, the body of the basis: because everything is thus. From the darkness of ignorance and, the appearance of clear wisdom and complete purification and awakening, and being oppressed and obscured by obscurations, etc., originally liberated from all terms, because there is no object of focus, it is inexpressible, thus completely free from the path of words and
Chinese
也是具有自性的真实。楞伽主啊！这四个身自身也有差别，就是对于所化众生，如实地已经证得了精华菩提秘密的法界，以及通过努力而见到的差别，从而了知有作为和无作为的过失的清净与不清净的差别。又说：秘密主啊！什么是清净？什么是不清净？当被提问时，回答说：楞伽主啊！这样称呼后，显示了什么是清净和什么是不清净的差别，就像这样：何处清净是化身，处所清净是报身，完全清净是法身，一切处彻底清净是无自性身。这样不清净有三个，清净有一个，总共四个。第二，从“楞伽”到“无论如何出现都是常有”之间显示了，这样为了接近数字而显示的不清净的三个，也分为三个三个，总共九个来解说。楞伽主啊！其中，何处清净是相宗的观点，就像这样：由于五种习气在根基上因缘而转变，因为清净了业的习气，所以显示了修行道者们所见到的化身圆满三个。化身的意或自性远离痛苦而寂灭，就是完全清净的智慧法身。像释迦牟尼佛那样，受用大乘的法蕴，以具足相好的身来示法的自在者，是化身的成熟，是圆满报身。化身的法王代表，如弥勒等，是化身的化身，也就是常有。确定这些是三身的理由是：从一开始就了知完全清净，以及掌握殊胜乘的主宰，以及一切时处常有的三个理由。其中，处所清净与瑜伽外道的观点一致，就像这样：第二，显现运行的习气。第三，周遍运行的习气。第四，俱生习气，因为清净了这三个，所以也接近显示了地上菩萨们所见到的圆满报身也圆满了三身。证悟到一切法的实相没有作用处而自然成就，从而将不知变为知。
English
It is also the reality of having self-nature. Lord of Lanka! These four bodies themselves also have differences, that is, for the beings to be tamed, the essence of Bodhi's secret realm has been truly attained, and the difference seen through effort, thereby knowing the difference between the purity and impurity of the faults of action and non-action. Again, it is said: Lord of Secrets! What is pure? What is impure? When asked, the answer is: Lord of Lanka! After calling out like this, the difference between what is pure and what is impure is shown, just like this: Where purity is the Nirmanakaya, the place of purity is the Sambhogakaya, complete purity is the Dharmakaya, and complete purity in all places is the Svabhavikakaya. Thus, there are three impure ones and one pure one, totaling four. Secondly, from "Lanka" to "Whatever arises is constant" is shown, in this way, in order to approach the numbers, the three impure ones that are shown are also divided into three each, totaling nine, to explain. Lord of Lanka! Among them, where purity is the view of the Lakshana school, it is like this: Because the five habitual tendencies change due to conditions on the basis, because the habitual tendencies of karma are purified, it shows that the Nirmanakaya seen by those on the path of practice is complete in three aspects. The mind or nature of the Nirmanakaya is free from suffering and is peaceful, which is the completely pure wisdom Dharmakaya. Like Shakyamuni Buddha, the自在者who enjoys the Dharma treasury of the Mahayana and teaches the Dharma with a body adorned with marks and signs is the maturation of the Nirmanakaya, the complete Sambhogakaya. The Dharma king representative of the Nirmanakaya, such as Maitreya, is the Nirmanakaya of the Nirmanakaya, that is, the constant. The reason for determining these as the three bodies is: from the beginning, knowing complete purity, and the master who controls the supreme vehicle, and the three reasons that are constant at all times. Among them, the purity of place is consistent with the views of the Yoga externalists, like this: Second, the habitual tendencies that manifest and operate. Third, the habitual tendencies that operate pervasively. Fourth, the co-emergent habitual tendencies, because these three are purified, it also closely shows that the complete Sambhogakaya seen by the Bodhisattvas on the ground is also complete with the three bodies. Realizing that the reality of all dharmas has no place to function and is naturally accomplished, thereby turning the unknown into knowledge.
Chinese
因为无有，对于任何事物也未曾获得或者无法获得，无有自性，以自明智也未曾见到任何事物，见到此种景象的殊胜智慧，即是圆满受用之法身，完全清净。此即也被称为普光。远离轮涅或者显空或者二谛，于同一时间无有间断地享用，安住于殊胜安乐之中，大日如来即是受用的成熟，圆满受用身。彼身为了调伏何种所化众生，而显现为具有相好之圆满受用身，显现为五部等等种种差别，即是圆满受用之化身，是为常有。其中，完全清净，与内外密乘之观点相符者，如下所示：第五，由习气之种子清净，而如实见之法身，安立为三身不全。何者，自明智之虚空，从本以来证悟无二，空性智慧完全清净，广大如实之体性，即是法身之法身，完全清净。法性远离所依，无有所有痛苦之苦恼，于无别大乐之中，从本以来享用受用，即是法身之成熟，圆满受用。法身功德任运成就，身体显现种种神变，安住于显现之基础自性之中，从此完全转变，示现寂怒等等种种形象，即是法身之化身，是为常有。清净之答复为何？从过去所有时间直至未来所有时间，从本以来清净，无需勤作即可清净之自性身，阿底瑜伽之意趣简要显示如下：何者，显现为四身之生起基础，从本以来法性之实相，何者显空之边无有遮止，无有错乱之如实，即是自性之自性身，彼身本身。何者，于彼之中，无有成立身体之自性，无有尘垢且完全清净，无法指示，即是自性之法身，完全清净。何者，从地狱之受用直至胜者之受用，心性本身之大乐，无需勤作任运成就而完全圆满，享用时也无有任何执着，即是自性身之成熟，圆满受用。名称
English
Because of non-existence, not having attained anything or being unable to attain, without inherent existence, and with self-awareness not seeing anything at all, the noble wisdom that sees is the completely pure Dharma body of perfect enjoyment. This is also said to be called "All-Illuminating." Being apart from samsara and nirvana, or appearance and emptiness, or the two truths, and enjoying them without interruption at the same time, residing in supreme bliss, the Great Vairocana is the maturation of enjoyment, the Sambhogakaya. That body, in order to tame the disciples who are to be tamed, appears differently as the five families, etc., with the marks and signs of the Sambhogakaya, is the Nirmanakaya of perfect enjoyment, which is continuous. Among them, the completely pure, in accordance with the views of both inner and outer tantras, is as follows: Fifth, because the seeds of latent tendencies are purified, the Dharma body that is seen correctly is established as incomplete with the three bodies. Whatever, the sky of self-awareness, from the beginning, realizes non-duality, the wisdom of emptiness is completely pure, and the nature of reality is spread out, is the Dharma body of the Dharma body, completely pure. Because the Dharma nature is separated from the basis, there is no pain of all sufferings, and from the beginning, enjoying and using the great bliss of indivisibility, is the maturation of the Dharma body, perfect enjoyment. Because the qualities of the Dharma body are spontaneously accomplished, the body manifests in various ways, and residing in the nature of the basis of appearance, completely transforming from this, showing various forms of peace and wrath, is the Nirmanakaya of the Dharma body, which is continuous. What is the answer to purity? From all times in the past to all times in the future, the essence of self-nature that is pure from the beginning and cannot be purified by effort, the intention of Atiyoga is briefly shown as follows: Whatever is the basis of the arising of the four bodies, from the beginning, the reality of Dharma nature, whatever is the reality that is not obscured by the elimination of the extremes of appearance and emptiness, is the self-nature of self-nature, that very body. Whatever, in that, there is no establishment of the nature of the body, without dust and completely pure, cannot be indicated, is the Dharma body of self-nature, completely pure. Whatever, from the enjoyment of hell to the enjoyment of the victors, the great bliss of mind itself, without effort, is spontaneously accomplished and completely perfect, and does not grasp anything when enjoying, is the maturation of the self-nature body, perfect enjoyment. Name
Chinese
从不确定性中，就像经过考察一样显现，并且无论什么都产生奇迹，这是法性身的化身，是不间断的法界显现之义。第三是，《楞伽经》中，从“楞伽”到“没有任何原因的缘故”之间所阐述的。呼唤《楞伽经》的持有者，对他说，在那里，哪里清净，根本自性清净的缘故；以及部分清净，二者的部分之一被净化的缘故；以及完全清净，一切永远被净化的缘故，因此如此说并且将会阐述。像这样，努力于三身本身就是污垢的缘故，被称为不净。那为什么呢？本来就远离了作为和努力，对于一切都无法做到清净，却用意识想要清净，并且用方法来做到清净的缘故。如果三身是果，并且已经完成了，那么现在想要净化和做到净化又在哪里呢？对于不存在的事物说不净本身就是矛盾的，会变成无止境地行事的过失。如果这样说，这些不是无止境地行事，而是从没有作为而做和努力中产生的缘故；以及将果的名字安立在因上的缘故；以及依赖于清净的缘故，所以不会矛盾。如《修法明灯》中所说：“以大而大的深奥，功德既无称赞也无轻视，诸法如实不动摇，没有作为也解脱。”等等。再次，为了提问名称的词义而说，秘密主，具有作为的污垢的三个清净，在哪里清净，以及部分清净，以及完全清净，为什么这样说呢？在被提问之后，回答说，楞伽的持有者，这三个清净，凡是轮回的众生的智慧之眼完全被遮蔽，被蒙蔽并且在轮回之处游荡，从最初的因本身所住的业的障碍清净，从而净化轮回之处；以及从那之后，部分执着，烦恼的障碍清净，从而完全清净，压伏地基并且确定趋向寂灭的种类；最后，所知障完全被净化，从而完全清净的缘故。这是对承诺之义的解释。