English
It has happened. It itself is without error, because in the part that is pure from the beginning, the path has become pure, so two 'འགྲེང་བུ' have appeared. The impure path is because there is no path, so it is the impure ordinary person. Impure due to the wrong path are the extremists. Impure due to the strayed path are the Hearers, Solitary Realizers, and Bodhisattvas. There are two kinds of pure paths: the path of attaining victory and the path of manifestation. Among these, this is not all of those, but relies on the four lamps, especially relying on the lamp of the completely pure realm to make the path manifest. So, is the manifest path not present at all times? Is it only temporary, or only for a moment, is it impossible to have continuity? It is not like that, because it remains stable at all times. Therefore, 'ཏ་' appeared, which is also impermanent from the beginning, like clouds and fog; suddenly impermanent, like lightning and rainbows; impermanent due to birth, like sentient beings; impermanent due to action, like the paths of conditioned phenomena; impermanent even without birth, like water bubbles; impermanent even without action, like summer grass; momentary impermanence, like the echo of a rock; fleeting impermanence, like a Gandharva city; impermanence for a moment, like illusion and magic; impermanence for a meal, like a dream; impermanence without a fixed time, like one's own life, etc. Liberated from these impermanences, it is the Dharma nature that remains constant. It is not just constant, nor is it the eternal as conceived by extremists, nor is it the temporary constancy of the sky, nor is it the fragmented constancy of the four continents and Mount Meru formed by aggregation, nor is it the constancy established by name, but it is the way things exist in their nature. No one has created it, so it does not cling, and it remains constant in the equality of the three times. Because it cannot be moved or changed, it exists in the great constancy that is unchangeable. Because it transcends intention and words, it exists in the unconditioned great constancy. Because it has existed from the beginning, it exists in the unchangeable great constancy. ༈ Furthermore, if combined with the sounds of individual names, there is the 'ཏ་' that represents a symbol, the 'ཏ་' that expresses letters, the 'ཏ་' that establishes self-nature, and the 'ཏ་' of names, etc. This is the 'ཏ་' that represents a symbol, relying on it to symbolize the great constancy of Dharma nature. Thus, the Dharma nature remains constant.
Chinese
因此，由于过去三世中从未有过生，所以称为阿。由于作为而生，自性而生，创造而生，因缘而生等等，从这些中解脱出来而安住于生，这与前面所说的一样。而且，这种无生也因为脱离了极端，没有偏颇而称为罗，这与前面所说的一样。而且，依靠清净法界的明灯，从一切边解脱，所以显现为那若。脱离极端的伟大见解，依靠法界的明灯，将三身作为道而证悟，所以称为嘎。依靠作为象征的符号嘎来证悟，因此称为身，并加入了身体一词。无论从哪里开始，身都是身体。道必须依靠身体来修习，而果则不是在身体中成就的。即使这样，如果有人不想要道，而只想一下子得到果，这就像没有妻子却想要儿子一样，是不可能的。不是这样，密宗行者所说的将果作为道，是指将三身作为道。如果出现了一种不是三身的道，这也是矛盾的，会变成寻找实有和非实有的歧途。因此，在所有的密续和口诀中，都说三身和五智是果，这是作为道。也就是说，虽然是身体，但因为从不成为身的六道不同的身体中解脱出来，所以称为身。这样，身体的差别在于，它不是由自身、肉、血、元素成熟的身体，不是认识的光明身，不是断念的意身，不是意识思虑的身，也不是积累幻轮的身。不像无定化身，不像异熟习气的身，不像一次性进入的身。因为化身与六道众生相符，所以有分别念习气的身体。报身有智慧幻化身显现而成就。法身因为由两个色身来成办事业，所以有珍宝秘密身。这样，三身的名相和三身的体性
English
Therefore, because there has never been birth in the three times, it is called A. Because of being born by doing, being born by nature, being born by creation, being born by cause and condition, etc., being liberated from these and abiding in birth, this is the same as what was said before. Moreover, this unborn also, because it has gone without extremes and without bias, is called Lo, which is the same as what was said before. Moreover, relying on the lamp of the completely pure realm of reality, being liberated from all extremes, it appears as Naropa. That very view of great liberation from extremes, relying on the lamp of the realm of reality, realizing the three bodies as the path, is called Ka. Relying on Ka as a symbol, it is realized, therefore it is called Body, and the word "body" is added. From wherever it exists, the body is the body. The path must be practiced relying on the body, but the fruit is not accomplished in the body. Even so, if someone does not want the path and only wants the fruit all at once, this is like wanting a son without a wife, which is impossible. It is not like that, what the secret mantra practitioners say about taking the fruit as the path refers to those who take the three bodies as the path. If a path that is not the three bodies arises, this is also contradictory, and it will become a wrong path of searching for what is real and what is not real. Therefore, in all the tantras and oral instructions, it is said that the three bodies and the five wisdoms are the fruit, this is taking it as the path. That is to say, although it is a body, it is called Body because it is liberated from the different bodies of the six realms that do not become the body. In this way, the difference of the body is that it is not the body matured from self, flesh, blood, and elements, not the body of light that recognizes, not the body of mind that cuts off thoughts, not the body of consciousness that thinks, and not the body that accumulates mandalas. It is not like the unpredictable Nirmanakaya, not like the body of habitual tendencies of Vipaka, not like the body of entering all at once. Because the Nirmanakaya is in accordance with the six realms of beings, it has the body of habitual tendencies of conceptual thoughts. The Sambhogakaya has the illusory body of wisdom appearing and accomplished. The Dharmakaya has the precious secret body because the two Rupakayas accomplish the purpose. Thus, the names of the three bodies and the nature of the three bodies
Chinese
定义，三身的区分，三自身之体性，安立为三身的究竟，此三身于补特伽罗之相续中如何存在，瑜伽士道者如何显现，究竟果位之时此三身如何转变以九种方式开示。三身之名称为：法身，报身，化身。本体：法身之本体安住于一切功德之生源处，报身安住于一切智慧之庄严，化身安住于一切有情之主尊。定义：法总相与自相之名，以“之”的关系，即与之相关的瑜伽士，身名宝身，秘密之藏，亦名身体，亦名身。其中我于一些处说为究竟，然非如此。报身之定义为受用五种智慧，圆满于相好，身从智慧因，与前相同。化身乃以不同之异形，化生为湿生，卵生，化生，胎生等，并化现天神之形等，随所应化度六道众生，身乃分别念习气。区分：法身之法身，吉祥普贤。法身之报身，怙主无量光。彼之化身，第六金刚持。报身之法身，毗卢遮那大雪海。报身之报身，五部佛。报身之化身，金刚手。化身之法身，金刚萨埵。彼之报身，三族怙主。化身之化身，六能仁。三身各自之体性：法身之体性，自之四边成立之边际。报身之体性，于一切法获得安忍。化身之体性，断除言词之增益。此乃与瑜伽道相结合之体性，法身之体性无有错乱分别念，报身光明空性无别，化身所知与所知不颠倒，如实知晓且无有阻碍而化现。安立为三身之究竟是，若无法身，则法与法不
English
Definition, the distinction of the three bodies, the nature of the three bodies themselves, the ultimate point of establishing the three bodies, how these three bodies exist in the continuum of a person, how they appear to yogis on the path, and how these three bodies transform at the time of ultimate fruition are shown in nine ways. The names of the three bodies are: Dharmakaya, Sambhogakaya, and Nirmanakaya. Essence: The essence of Dharmakaya resides as the source of all qualities, the Sambhogakaya resides as the adornment of all wisdoms, and the Nirmanakaya resides as the chief of all beings. Definition: The general and specific names of Dharma, by the relation of "of", that is, the yogi related to it, the body is called precious body, secret womb, also called body, also called kaya. Among them, I have said in some places to be ultimate, but it is not so. The definition of Sambhogakaya is to enjoy the five wisdoms, complete in marks and signs, the body is from the cause of wisdom, the same as before. Nirmanakaya is by different dissimilar forms, transforming into moisture-born, egg-born, transformation-born, womb-born, etc., and transforming into the form of gods, etc., transforming to tame beings of the six realms as appropriate, the body is the habit of conceptual thought. Distinction: The Dharmakaya of Dharmakaya, glorious Samantabhadra. The Sambhogakaya of Dharmakaya, Protector Amitabha. The Nirmanakaya of that, the sixth Vajradhara. The Dharmakaya of Sambhogakaya, Vairochana Great Snow Sea. The Sambhogakaya of Sambhogakaya, the Buddhas of the five families. The Nirmanakaya of Sambhogakaya, Vajrapani. The Dharmakaya of Nirmanakaya, Vajrasattva. The Sambhogakaya of that, the protectors of the three families. The Nirmanakaya of Nirmanakaya, the six Thubpas. The nature of the three bodies themselves: The nature of Dharmakaya, the limit of self-established four extremes. The nature of Sambhogakaya, obtaining forbearance in all dharmas. The nature of Nirmanakaya, cutting off the imputation of words. This is the nature combined with the yoga path, the nature of Dharmakaya is without mistaken conceptual thoughts, the Sambhogakaya is inseparable from clarity and emptiness, the Nirmanakaya knows the knowable and the knowable without inversion, truly knowing and without obstruction, transforming. The ultimate point of establishing the three bodies is, if there is no Dharmakaya, then Dharma and Dharma do not
Chinese
无法区分其界限。没有报身，就无法了解五种智慧的自性。没有化身，就无法最终完成利他。那是由法而成就的，最终归于法身。例如，就像四个种姓等各个民族各自的身体种族成就一样。同样，因为受用五种智慧，所以最终归于受用身。例如，就像转轮王受用四大部洲一样。因此，从法中，化现法身。其智慧的知觉部分不间断，化现为报身。其事业和事业的行持不间断，从化现中化现化身，从而圆满利他，因此，三身中的最后一个，化现为化身而行事，所以化身是合理的。那么，这三身是如何存在于个人的相续中的呢？通过出生的次第和存在的次第。存在的方式是，瑜伽士在入定时，忆念和思维的分别念的相续中断而存在，那就是法身。在那之上，不涉入执着的分别念，光明无执着地存在，那就是报身。然后，从入定中起身，之后一切都如前一样，了知各种显现，在那状态中存在，那就是化身。按照出生的顺序，瑜伽士首先断除闻思修三种智慧的内外秘密三种增益，在断除戏论之时是化身。然后，当个人安住于法时，受用词义二者无别，是报身。然后，成为法本身，因为自显现不离法性，所以是法身。在瑜伽士的道上，如何显现呢？外在的化现，无执着的觉知无分别地显现，是化身的显现。内在的身体和语言，大乐自然而然地显现，是报身的显现。秘密是心与法融合，分别念的相续中断，是法身的显现。在最终结果之时，这三身如何转变呢？显现自在清净，法性穷尽的显现自发显现，因此法身这个词语并不成立。因为体验达到极致，觉性达到极限，没有进一步提升的体验，因此报身这个词语并不成立。不需要身语的造作，觉性安住于现前，超越了诀窍的执着