Chinese
在（回向的）结尾，我将所有善根回向给一切众生，愿他们获得佛果。如果不具备这个（回向），即使见地再高也没有用，因为会误入小乘道。不要轻视积累的善业，不要违背上师的教言。将身、受用全部供养给上师，保持虔诚，直到死亡没有错乱，这样祈祷。密宗甚深道，上师道，修行、经验、证悟和功德全部依赖上师的加持而生起，所以要点非常深奥。不与和佛法相违背的朋友交往，生起功德时不要自以为是，要对一切众生修习清净观。对于成为利益佛法和众生的方法，无论是什么，都要毫不犹豫地努力接受。守护誓言和戒律，一丝一毫也不要违犯。如果违犯了，要通过忏悔和修复等方法恢复。总之，在一切情况下，保持平常的觉知，除了认识它之外，没有其他的修行，这就是大修行者。如杰冈波巴所说的那样行持。像这样，尼古玛着重于前行，麦哲巴着重于正行，苏卡悉地着重于后行。据说，修持此道的修行者，着重于后行是甚深的。行为的准则已经讲完。现在将要讲述如此修持所获得的果实，即自己的心本来清净，任运成就。古续中说：因为分别念不是真实的，所以珍贵的心被染污了。就像虚空不可毁灭一样，清净的心会变得清净。珍贵的心被强烈地激发，就像虚空一样的心。在此生中成为殊胜的佛陀，通过修心而证得佛果。如是说。由于突如其来的错觉所遮蔽，没有断除所有的习气，在法界中清净并显现，这被称为具有二种清净的法身。金刚桥梁派说，在心的边缘深邃而细微之处也不存在，处于不可分割的时期。其他大圆满派则认为在四种果位上圆满。无论如何，心的自性清净，由于突如其来的污垢遮蔽了错觉的显现，没有断除，在原地清净，因此是佛陀的法身。
English
At the end (of dedication), I dedicate all the merits to all sentient beings, wishing them to attain Buddhahood. If you do not have this (dedication), even if the view is high, it will not be beneficial, because you will be misled into the path of the Lesser Vehicle. Do not despise the accumulation of meritorious deeds. Do not violate the words of the Lama. Offer your body and possessions to the Lama, maintain devotion, and pray in this way until death without confusion. The profound path of Secret Mantra, the path of the Lama, all practice, experience, realization, and merit arise from the blessings of the Lama, so the key point is very profound. Do not associate with friends who are contrary to the Dharma. When merit arises, do not be self-righteous, but practice pure perception towards all beings. Whatever becomes a method to benefit the Dharma and sentient beings, accept it willingly without hesitation. Protect vows and commitments without violating even a single one. If they are violated, restore them through confession and restoration, and so on. In short, in all circumstances, keep ordinary awareness as it is. Apart from recognizing it, there is no other practice. These are the great practitioners. Act as Je Gampopa said. Like this, Niguma emphasizes the preliminary practices, Maitripa emphasizes the main practice, and Sukhasiddhi emphasizes the subsequent practice. It is said that the practitioner who cultivates this path, emphasizing the subsequent practice, is profound. The principles of conduct have been explained. Now I will explain the fruit of practicing in this way, that is, one's own mind is originally pure and spontaneously accomplished. The Guhyasamaja Tantra says: Because conceptualization is not true, the precious mind is defiled. Just as the sky is indestructible, the pure mind will become pure. The precious mind is strongly stimulated, the mind is like the sky. In this life, become the supreme Buddha, and attain Buddhahood through mind training. So it is said. Because of being obscured by sudden delusion, without abandoning all habitual tendencies, it is purified and manifested in the Dharmadhatu, which is called the Dharmakaya with two purities. The Vajra Bridge school says that even the deep and subtle edges of the mind do not exist, and it is in an indivisible period. Other Dzogchenpas believe that it is perfected in the four fruits. In any case, the nature of the mind is pure, and the appearance of delusion is obscured by sudden impurities. Without abandoning it, it is purified in its place, so it is the Dharmakaya of the Buddha.
Chinese
如是说。对此，至尊大士说：若思自性因，则为任运成，无边众为处所变。因此任运成与处所变不相违，此乃果之轮涅无别。此身远离一切分别，于空明大乐之状态中，法界与智慧无离无合而住且显现。然彼身虽不为他所见，然自证则显现于如来等，如《三身经》云：种姓之子，佛之法身显现于如来等之何处？如是。有者认为法身无面无手，如虚空般空性，然《金光明经》云：轮回中分别念尽亦为极清净，诸佛之真实身非为无。如是说。入中论云：寂静身如如意树般显现，如如意宝般无分别。为度众生故，为世间财富故，此乃离戏论之显现。又，于彼论云：智慧自性之身，焚烧殆尽所知之干柴，于无生之所知中，生起具有生者，彼乃诸佛之法身。如是说故而明了。大圆满者云：原始佛普贤王如来，具有相好。如是等说法相同。如是，于无有任何相与戏论之法界身之状态中，为调伏众生而显现之身涌现者，虽无度化众生之分别念，然由往昔之愿力与自性功德力之因，于调伏众生之因缘聚合时，于报身与化身等显现，如佛之智慧幻化如水中之月，如《经庄严论》亦云：如水与虚空之月影。如是，虽于无分别念之状态中，然于何者应以何种方式调伏而作度化者，譬如如意宝、如意树与贤瓶等，虽无满足他人愿望之分别念，然由自性之成就而具能力
English
Thus it is said. Regarding this, the great venerable one said: If one thinks of the nature as a cause, it is spontaneously accomplished; the infinite assembly is a change of location. Therefore, spontaneous accomplishment and change of location are not contradictory; this is the inseparability of samsara and nirvana of the fruit. This body is free from all conceptualizations, and in the state of emptiness, clarity, and great bliss, it abides without separation or union of the realm of reality and wisdom, and it appears. However, although that body is not seen by others, it appears to the Tathagatas through self-realization, as the Sutra of the Three Bodies says: Son of lineage, where does the Dharma body of the Buddha appear to the Tathagatas? Thus it is. Some consider the Dharma body to be without face or hands, empty like space, but the Sutra of Golden Light says: The exhaustion of conceptualization in samsara is also completely pure; the true body of the Buddhas is not non-existent. Thus it is said. The Introduction to the Middle Way says: The peaceful body appears like a wish-fulfilling tree, without conceptualization like a wish-fulfilling jewel. For the sake of liberating beings, for the sake of worldly wealth, this is an appearance free from elaboration. Also, in that same text it says: The body of the nature of wisdom, from burning all the dry firewood of knowable objects, that which is born in the unborn knowable, that is the Dharma body of the Buddhas. Thus it is clear. The Great Perfection says: The primordial Buddha Samantabhadra, has marks and signs. Such statements are similar in meaning. Thus, in the state of the Dharma body of the realm of reality, which has no signs or elaborations, the bodies that appear to the faces of those to be tamed arise. Although there is no conceptualization of benefiting beings, from the power of past aspirations and the cause of the strength of the qualities of nature, when the conditions of those to be tamed are met, the Sambhogakaya and Nirmanakaya appear, like the illusion of the wisdom of the Buddha, like the moon in water, as the Ornament of the Sutras also says: Like the moon's reflection in water and the sky. Thus, although in the state of non-conceptualization, whatever needs to be tamed is tamed in whatever way. For example, wish-fulfilling jewels, wish-fulfilling trees, and auspicious vases, etc., although there is no conceptualization of fulfilling the wishes of others, by the accomplishment of nature, they have the power
Chinese
就像满足愿望一样。如《入行论》云：如意宝珠如意树，如何满足一切愿，如是调伏众生之愿力，权势自在之身显现。如是说。夏瓦拉巴云：如如意宝珠如意树，以愿力满足一切愿，此乃世间俗谛，于胜义谛中，一无所有。如是说。如是，报身之体性者，现观庄严云：具三十二相，八十随好之自性，为令大乘受用故，许为能仁报身。如是说。彼身作利益已得菩萨地者，三身经云：报身乃于何等菩萨安住地上而显现者。如是说。化身乃于法身不执任何事物之状态中，于众生之显现中，随应所化而显现者，如《宝性论》云：不由法身而动摇，以化身之种种自性，示现生等。如是说。现观庄严云：调伏与生乃大菩提。如是说。体性者，即彼经云：以何身尽轮回际，恒常饶益诸有情，如是同时行利乐，能仁化身无断绝。如是说。譬如，以调伏而调伏者，如毗首羯磨，以生而调伏者，如众生之种种生处，受生如本生经所说，大菩提释迦牟尼佛，以及化现为六能仁等，随应所化而作利益。彼身乃作利益于自续有情者，三身经云：种姓之子，佛之化身乃于何等孩童凡夫之显现中显现者。如是说。此处宁玛派认为化身有六能仁，对此，巴珍辩论道：若然，其他五能仁之，十二行事业于何处行持？于何处转法轮？如是等反驳，乃自闻法甚少之过，如是说，毗卢遮那现证菩提之
English
It is like fulfilling wishes. As it is said in the Bodhisattvacharyavatara: "Like a wish-fulfilling jewel, a wish-fulfilling tree, how it fulfills all wishes, similarly, the power of the aspirations of those to be tamed, the body of the victorious one appears." Thus it is said. Pal Shavarapa said: "Like a wish-fulfilling jewel, a wish-fulfilling tree, by the power of aspiration, it fulfills all wishes. This is the conventional truth of the world, but in the ultimate truth, there is nothing at all." Thus it is said. As for the nature of the Sambhogakaya, the Abhisamayalankara says: "It possesses thirty-two marks and eighty minor marks. For the sake of enjoying the Great Vehicle, it is considered the Sambhogakaya of the Sage." Thus it is said. That body performs the benefit of those who have attained the bodhisattva grounds. The Sutra of the Three Kayas says: "The Sambhogakaya appears to which bodhisattvas who abide on the grounds?" Thus it is said. The Nirmanakaya is that which, from the state of not grasping anything of the Dharmakaya, appears to sentient beings according to what needs to be tamed. As it is said in the Uttaratantra: "Without moving from the Dharmakaya, with various natures of the Nirmanakaya, it manifests birth and so on." Thus it is said. The Abhisamayalankara says: "Taming and birth are great enlightenment." Thus it is said. The nature is as it says in that very text: "With what body, as long as samsara exists, constantly benefiting all sentient beings, thus simultaneously performing benefit and happiness, the Nirmanakaya of the Sage is without interruption." Thus it is said. For example, taming by means of crafts, like Vishvakarman, and taming by means of birth, like the various birth places of sentient beings, taking birth as described in the Jataka tales, the great enlightenment Shakyamuni Buddha, and manifesting as the six sages, etc., performing benefit according to what needs to be tamed. That body performs the benefit of those sentient beings who are independent. The Sutra of the Three Kayas says: "Son of the lineage, the Nirmanakaya of the Buddha appears to which children and ordinary beings?" Thus it is said. Here, the Nyingma school considers the Nirmanakaya to be the six sages. To this, Paljin argues: "If so, where do the twelve deeds of the other five sages take place? Where do they turn the wheel of Dharma?" Such objections are merely due to one's own lack of learning. As it is said, Vairochana's direct realization of enlightenment
Chinese
经续中说：证得一切智智后，将一切智智对一切有情进行分别，以各种方式、各种想法和各种方法的力量来教导。对一些众生宣说声闻乘之法，对一些众生宣说独觉乘之法，对一些众生宣说大乘之法，对一些众生宣说五种神通之法，对一些众生宣说转生为天之法，对一些众生宣说转生为人之法，乃至对腹行大虫、龙、夜叉、罗刹、寻香、阿修罗、人非人等众生宣说佛法。因此，对于那些应以佛陀调伏的众生，他们会看到佛陀的形象；有些人会看到独觉的形象；有些人会看到自佛的形象；有些人会看到菩萨的形象；有些人会看到大自在天的形象；有些人会看到梵天的形象；有些人会看到无贪子的形象；有些人会看到多闻子的形象；有些人会看到腹行大虫，乃至人和非人等等形象。他们会看到各自的语言表达方式和各种行为举止。因此，一切智智也同样是如来以各种方式显现的游舞。如是说。金刚帐续中也说：无论显现为何，都能成办有情之事。即使显现为酒贩，也能成办有情之事。即使显现为狮子，也能成办有情之事。如是等等所说。因此，为了符合每个有情各自的意乐，对于天人显现为帝释天，对于阿修罗显现为坚固种姓，对于人显现为释迦牟尼佛，对于旁生显现为狮子胜，对于饿鬼显现为空行母或火焰口，对于地狱显现为阎罗法王等等，通过象征和巧妙的方法，以各种行为举止，逐渐使他们成为堪能的法器，这已由上述教证所证实。因此，虽然有人认为只有一个身，也有人认为是两个身，也有人认为是四个身，也有人说是五个身，观点众多，但这些都无不包含在三身之中，因此只稍微说一点，详细的