Chinese
果之界限，班智达生祥之注释。 果之界限，班智达生祥之注释。 果之界限。 印度语：萨瓦 达摩 迦耶 嘉那 桑提 玛哈 菩提 噶尔巴 夏斯特拉 纳玛。 藏语：具名相之法，轮回涅槃一切所依乃身，以及全光明之五智慧，和无余之大圆满，果位菩提之精华汇集之精要，为有缘者开显之论。 顶礼薄伽梵，不需寻觅的三身，一切法无处，明，具相，自性，空性，任何亦无止息，自然成就者们。以名相和咒语为因1，勤奋努力，于未来生果1，修成，期望获得又疑虑不得的贪欲病者，我根嘎宁波。 我自身本自具有果位自然成就之光辉，不需因缘生，不需努力修，自然安住之大乐甘露滋养者。 乃是医中之王，本体法报，以及彼等之三身精华具足，密咒之主化身金刚持。 于殊胜四身，以七之声，以见解悟入，以串习，以三摩地至究竟，以果位之方式顶礼。 我自身本自具有果位之光辉，然为俱生所不见，颠倒错判，故迷乱之识增长。 业之风于三界中流转，故为痛苦所折磨之病，从此至究竟之方法。 因和努力四组共两组，即八种努力，各自之欲求，显空二二无别之方向上断除，于无边际平等解脱之红线上。 本自安住于任运大乐中，故为因缘聚合而做之果解脱之故，将菩提之精要1果位开显。 彼1亦为开显之必要，以及自己之体性，及其自性和名相。 无有增损之开显，决定词和名称之数量，和安住之时，以七安置身体。 为调伏有情，仅开显果位之伟大功德。
English
Commentary by Bande Jungden on the Essence of the Fruit. Commentary by Bande Jungden on the Essence of the Fruit. The Abiding of the Fruit. In Sanskrit: Sarva Dharma Kaya Jnana Santi Maha Bodhi Garbha Shastra Nama. In Tibetan: A treatise that reveals the essence of enlightenment, the fruit, which is the basis of all phenomena, samsara, and nirvana, the body, the five wisdoms of complete clarity, and the great perfection without remainder, the essence of the accumulation of the essence of enlightenment, the fruit, to those who are fortunate. I prostrate to the Bhagavan, the spontaneously accomplished ones who do not seek the three kayas, all phenomena are without location, clear, characterized, self-existing, empty, and without cessation. I, Kunga Nyingpo, a patient of desire who hopes to attain and doubts whether he will attain the fruit in the future by striving with causes1 and efforts through characteristics and mantras. Because I myself am endowed with the glory of the fruit that is spontaneously accomplished from the beginning, I am nourished by the nectar of great bliss that abides spontaneously without being produced by causes and conditions or accomplished by effort. The supreme physician who has become the essence of the Dharmakaya and Sambhogakaya, and the three kayas of those, the master of secret mantras, the emanation Vajradhara. I prostrate in the manner of the fruit, having realized the sound of seven in the four noble kayas, having become accustomed to seeing, and having perfected through samadhi. Because I myself am endowed with the glory of the fruit from the beginning, the knowledge of delusion increases by mistakenly judging what is not seen by co-emergence. The method to ultimately overcome the suffering caused by the winds of karma moving in the three realms. By cutting the four causes and efforts into two sets, the eight efforts, each with its own desire, into the direction of non-duality of appearance and emptiness, from the red thread of boundless equal liberation. Because it abides spontaneously in the great bliss that abides spontaneously, for the sake of liberating the fruit that is made by the aggregation of causes and conditions, I will reveal the essence of enlightenment1, the fruit. That1 is also the purpose of the teaching, and one's own nature, and its self, nature, and characteristics. The definition and the number of forms and the time of abiding, which are shown without exaggeration, are the seven ways of arranging the body. Because the great qualities of the fruit are shown to the trainees as sufficient.
Chinese
如今的众生进入获得它的方法并努力。身体和智慧本自具足，无需从他处获得，而是自然存在，因此，有智慧的人安住在伟大的安乐之中。 证悟自然存在的伟大安乐，并习惯于此，基础的过患，俱生无明和由错觉产生的分别念自然解脱。远离道的过患，勤作的疾病，达到究竟的果位。八乘各自安住于自己希求的果位，希望比基础更加广大。 其自性是所依身、法身、报身、化身三身。其密意是智慧、空性、火、平等性智、妙观察智、五种智慧、现量智、力、无畏等等。以断除戏论的六界，以五大，胜过下乘，所以是伟大的圆满。 所有这些都是自证智慧本身。自知自性，因此自性是空性，相是光明，由此，成为一切功德的基础和所依，身体是所知一切显现，因此智慧是无边戏论的断除，是界。由于与其它乘不同，所以是伟大，一切本自存在，因此完全具有伟大安乐的体性。 为了让应化有缘众生，法身加持，报身自性相，化身梵天，语，三者。为了确定无疑地以语言宣说远离增损，是为了使对那个体性没有不理解、邪解和怀疑。 身体和智慧以及大圆满。通过安立，安住在菩提心的果位中。认为身体存在，认为身体不存在，认为身体超越存在与不存在。 六道众生有不可思议的身体。外道邪见者，裸体派认为大自在天拥有如同撑着白伞形状的身体。四面梵天、遍入天罗睺罗和伟大的神灵摩诃提婆也认为是他们的身体。胜论派认为由极微组成的，位于心间的，无垢的自我。数论派认为融入自性变化的主体，普遍的自我独立存在，是为大解脱之身。
English
Now, sentient beings enter the path to attain it and strive. Since body and wisdom are inherently complete within oneself, there is no need to obtain them from elsewhere; they naturally exist. Therefore, those with wisdom abide in great bliss. Having realized the great bliss of natural existence and becoming accustomed to it, the faults of the ground, innate ignorance, and the conceptualizations arising from illusion are naturally liberated in their own place. Free from the faults of the path, the illness of effort, one attains the ultimate fruition. The eight vehicles each abide in their desired fruition, hoping to be more vast than the ground. Its nature is the three kayas: support kaya, Dharma kaya, Sambhogakaya, and Nirmanakaya. Its intention is wisdom, emptiness, fire, equality wisdom, discriminating wisdom, the five wisdoms, direct knowledge, power, fearlessness, and so on. With the six spheres that cut off elaboration, with the five great ones, it surpasses the lower vehicles, therefore it is the Great Perfection. All of these are the self-aware wisdom itself. Since it knows its own characteristics, therefore its nature is emptiness, its appearance is luminosity, thereby, it becomes the basis and support of all qualities, the body is the manifestation of all knowable things, therefore wisdom is the cessation of endless elaboration, it is the sphere. Because it is different from other vehicles, therefore it is great, everything exists from the beginning, therefore it is fully endowed with the nature of great bliss. In order to tame fortunate disciples, Dharma kaya's blessing, Sambhogakaya's own nature aspect, Nirmanakaya Brahma, speech, the three. In order to definitively express in words, free from exaggeration and denigration, it is to be free from misunderstanding, misinterpretation, and doubt about that nature. Body and wisdom and the Great Perfection. Through establishment, one abides in the fruition of the essence of enlightenment. Believing that the body exists, believing that the body does not exist, believing that the body transcends existence and non-existence. The six realms of beings have inconceivable bodies. The naked ones, the heretical outsiders, believe that the great自在天 (Tibetan: དབང་ཕྱུག་ཆེན་པོ་) has a body like the shape of holding a white umbrella. Four-faced Brahma, 遍入天 (Tibetan: ཁྱབ་འཇུག་) Rahula, and the great god 摩诃提婆 (Tibetan: མ་ཧཱ་དེ་བ་) are also believed to be their bodies. The Vaisheshika school believes in the pure self, composed of atoms, located in the center of the heart. The Samkhya school believes that the universal self, merged into the primary nature of transformation, exists independently, which is the body of great liberation.
Chinese
认为是什么呢？ 吠陀论者认为，理性的事物是常恒、唯一、安乐， 处于自主的状态，是知识之身的形态。 那些也存在于色界的一些天神之中， 实际上存在于无边虚空等四无色处。 虽然他们认为已经从痛苦中解脱，但由于执着于自我，所以实际上仍然是世俗之人。 寂静是片面的，从痛苦中解脱的阿罗汉，是具有由微尘组成的身体的残余者。 佛陀释迦牟尼，持有身体自然显现的仪态。 菩萨具有装饰和仪态，身体的神变从上部燃烧火焰，从下部涌出水流。 根器敏锐者如犀牛般独自存在，或者根器迟钝者如鹦鹉般成群存在。 进入圣流果和安住于果位者， 是四双八士，他们没有身体的装饰。 安住于地的菩萨，具有幻化的身体， 在调伏众生之时，通过禅定和神变， 取出那个身体来调伏所化之众。 安住于胜解行地的菩萨，依靠自己的 业和愿力而取身， 修习自己的道，并且也以愿力的力量成办他人的利益。 共同乘的十地，在第十一个常光地获得后得时， 安住于地的菩萨以转轮王的受用身来调伏， 对于胜解行、资粮道和加行道者则以化身来调伏。 从幻化的例子，进入无分别的色蕴， 从那之后的后得智慧， 看到一切法如幻， 如阳焰，如梦，如眼翳，如回声，如影像，如水月，如化现。 如是等等。 以八种比喻来开示并调伏。 也就是，身1语1意1功德1事业1， 由于所化众生的根器不同，而示现不可思议。 进入等持时，在虚空之中什么也不分别。 此外，经中说：以无分别的智慧，见到一切法如同虚空一般。 如此等等。 善逝的教令印契密咒。
English
What is considered? The Vedic proponents consider the object of reason to be constant, unique, blissful, existing in a state of independence, and in the form of a knowing body. These also exist among some of the gods of the form realm, and actually exist in the four formless realms such as infinite space. Although they consider themselves to be liberated from suffering, they are actually still worldly people because of their attachment to self. Peace is one-sided, and the Arhat who is liberated from suffering, is a remainder who has a body made of minute particles. Buddha Shakyamuni, holds the appearance of a body that naturally arises. Bodhisattvas have ornaments and appearances, and the miraculous transformations of the body are such that flames burn from the upper part and water flows from the lower part. Those with sharp faculties exist alone like a rhinoceros, or those with dull faculties exist in groups like parrots. Those who have entered the stream and abide in the fruit, are the four pairs of eight individuals, who are without the ornaments of the body. Bodhisattvas abiding on the bhumis, have illusory bodies, and at the time of taming beings, through samadhi and miraculous powers, they take that body to tame those to be tamed. Bodhisattvas abiding on the stage of aspiring conduct, take a body according to their own karma and aspirations, practice their own path, and also accomplish the benefit of others by the power of aspiration. The common vehicle's ten bhumis, at the time of obtaining the post-attainment of the eleventh Constant Light bhumi, Bodhisattvas abiding on the bhumis tame with the enjoyment body like a universal monarch, and for those on the stage of aspiring conduct, the accumulation path, and the application path, they tame with a manifested body. From the example of illusion, entering into the form aggregate of non-discrimination, from the wisdom attained after that, all phenomena are seen as illusion, like mirages, like dreams, like cataracts, like echoes, like reflections, like water moons, and like apparitions. So on and so forth. It is taught and tamed by eight similes. That is, body1 speech1 mind1 qualities1 activities1, due to the different faculties of the beings to be tamed, the inconceivable is shown. When in equipoise, nothing is conceived in the space of the sky. Moreover, the sutra says: With the wisdom of non-discrimination, all phenomena are seen as equal to the sphere of the sky. So on and so forth. The Sugata's command, seal, secret mantra.
Chinese
获得地界的灌顶，持有事部金刚持和四种方便。在密集瑜伽所设的宫殿中，具有如转轮圣王般的身相，具有天神的轮。持有事部身、语、意三金刚，以行部的方便功德，由作者的业力部来完成。将那二者合为四，或者将那二瑜伽分为五部。以圆满的装饰和服饰受用，视主尊和眷属圆满。大瑜伽密咒中的标志是：一切法空明无别是法身，以普光。无所住地享受一切的大乐是报身，以莲眼。那的影像以慈悲唤起调伏对象，在智慧轮大集会之地显现的是化身。四十二种念头等转变，成为四十二尊神等，数量确定。以四种事业利益众生，认为四种神变圆满。追随阿底瑜伽，从一开始就圆满，脱离神的数量。广大，在法性的状态中一切圆满。慈悲的作为是在色身中圆满地嬉戏，大乐的能量圆满，成就他人的利益。自然安住的大乐遍布一切，是广大之身。法身是从四边和六端的戏论中本来解脱的。全知的自明觉性不执着于轮回和涅槃的一切安乐而受用，是大乐圆满报身。那的光芒以慈悲的各种形象显现于调伏对象前，是化身。三者无别地在菩提心的状态中圆满，从自然成就的因中。处于清净地的持明菩提萨埵传承，以那的持有者为因。以共同和特殊的相好庄严的报身来调伏。六道众生的相续，清净者获得二道，不清净者是凡夫。一般而言，显现色身的自因是调伏对象解脱的自因，是色身。