English
Its limits cannot be distinguished. Without the Sambhogakaya, one cannot know the nature of the five wisdoms. Without the Nirmanakaya, one cannot ultimately accomplish the benefit of others. That is accomplished through the Dharma, and ultimately it is the Dharmakaya. For example, it is like the accomplishment of the respective physical races of the various peoples such as the four castes. Likewise, because one enjoys the five wisdoms, it ultimately becomes the Sambhogakaya. For example, it is like a Chakravartin king enjoying the four continents. Therefore, from the Dharma, the Dharmakaya is emanated. The part of its knowing wisdom is uninterrupted, and it emanates as the Sambhogakaya. The activity of its deeds and actions is uninterrupted, and from the emanation, the Nirmanakaya is emanated, thereby perfecting the benefit of others. Therefore, the last of the three kayas, emanating as the Nirmanakaya, acts, so the Nirmanakaya is reasonable. How do these three kayas abide in the continuum of an individual? Through the order of birth and the order of abiding. The way of abiding is that when a yogi is in meditative equipoise, the continuum of thoughts and conceptualizations of memory and thought ceases, and that is the Dharmakaya. On that, without the involvement of grasping conceptualizations, clarity abides without grasping, and that is the Sambhogakaya. Then, rising from meditative equipoise, afterwards everything is as before, knowing various appearances, abiding in that state, that is the Nirmanakaya. According to the order of birth, the yogi first cuts off the three augmentations of the outer, inner, and secret wisdoms of hearing, thinking, and meditation, and at the time of cutting off elaboration, it is the Nirmanakaya. Then, when an individual abides in the Dharma, enjoying the inseparability of word and meaning, it is the Sambhogakaya. Then, becoming the Dharma itself, because self-appearance does not deviate from the nature of reality, it is the Dharmakaya. On the path of a yogi, how does it appear? The outer emanation, the ungrasping awareness appearing non-conceptually, is the appearance of the Nirmanakaya. The inner body and speech, great bliss naturally appearing, is the appearance of the Sambhogakaya. The secret is that mind and Dharma merge, and the continuum of conceptualizations ceases, which is the appearance of the Dharmakaya. At the time of the ultimate result, how do these three kayas transform? Appearances are purified in their own place, and the appearance of the exhaustion of reality spontaneously arises, therefore the term Dharmakaya is not established. Because the experience reaches its ultimate limit, and awareness reaches its limit, there is no further improvement of experience, therefore the term Sambhogakaya is not established. Without the need for fabrication of body and speech, awareness abides in the present, transcending the attachment to pith instructions
Chinese
由成熟元素构成的身体，欲界众生皆有。这些身体之中，无分别地平等安住着，即是圆圈平等的文字，存在于一切之中。那么，平等之理如何平等呢？事物本性的存在方式平等之理是未作矫饰的自性平等。对六道众生普遍的平等之理是无分内外圆满。瑜伽士以现量见到，无有偏颇，连绵不断地平等。这与不平等的事物相反。不平等是指好坏不平等，显现和，好与坏，已做和未做不平等，大小不平等，有无不平等，长短和，粗细和，是与非和，宽窄和，清晰与不清晰等等的相违，而安住于平等性之中。此平等也因遍及而平等，无好坏，对一切佛和众生无好坏地平等。如是这般，无有偏颇，无有大小，因此无偏颇，无偏颇，无有大小地平等，因此平等是无偏颇。在一切显现、有、轮回、涅槃中无有方所地安住，大的如中央的须弥山，小的乃至细微的昆虫都安住，大小平等，因此平等是无方所。这存在于此，不存在于彼，没有如此隔断，因此有无本体平等。长的是劫，短的是这个显现，无有差别地平等安住，即是长短本体平等。粗的是大象，细的是虫子，二者无分别地平等，即是粗细本体平等。是，显现之法，非，空性之法，二者自性平等，因此显空本体平等。宽广的是虚空，狭窄的是未经矫饰的自然山谷，是自性或平等性，因此宽窄平等。高的是佛，低的是地狱，在自明觉的本体上无有差别，是平等性，因此佛与地狱本体平等。好的是给予的亲友，坏的是加害的敌人，二者本体平等，在显现的本体上平等安住，因此敌友本体平等。已做的业，善与恶，和未做的异熟果，在事物上是平等性，因此已做未做本体平等。清晰的显现，观与修，和不清晰的显现，愚痴，二者在法界中平等，因此清晰与不清晰本体平等。近的是亲眷，远的是其他众生，二者被如来藏所摄持而平等，因此亲疏本体平等。
English
The body composed of mature elements is possessed by all sentient beings of the desire realm. Within these bodies, there is an equal and inseparable abiding, which is the letter of equal circles, present in everything. How does this equality exist? The equality of the way things exist in their nature is equal in their unaltered, natural state. The equality common to the six realms of beings is equal in its indivisible and complete nature. Yogis directly perceive the path, continuously and impartially. This is the opposite of unequal things. Inequality refers to the inequality of good and bad, appearances, good and bad deeds, done and undone deeds, large and small sizes, existence and non-existence, long and short lengths, thick and thin dimensions, right and wrong, wide and narrow spaces, clear and unclear states, and so on. It exists in equality by diverging from these. That equality is also equal by being pervasive, without good or bad, equally without good or bad to all Buddhas and sentient beings. As such, it is impartial without being large or small, so it is impartial. Impartial, equal without being large or small, so equality is impartial. It abides without bias in all appearances, existence, samsara, and nirvana. The large, like Mount Meru in the center, and the small, even down to the smallest insects, abide equally in size, so equality is without bias. Also, there is no separation saying 'this exists here, this does not exist there,' so existence and non-existence are equal in essence. The long duration of eons and the short duration of this appearance are equally without difference, so long and short are equal in essence. The large, like an elephant, and the thin, like insects, are equal without difference, so thick and thin are equal in essence. 'Is,' the phenomena of appearance, and 'is not,' the phenomena of emptiness, are equal in their own essence, so appearance and emptiness are equal in essence. The wide, like the sky, and the narrow, like an uncorrected natural valley, are the natural state or equality, so wide and narrow are equal. The high, like the Buddha, and the low, like hell, are equal without difference in the essence of self-awareness, so Buddha and hell are equal in essence. The good, like giving relatives, and the bad, like harming enemies, are equal in essence, abiding equally in the essence of appearance, so enemies and friends are equal in essence. Done deeds, good and bad, and the unripened results of what has not been done, are equal in things, so done and not done are equal in essence. Clear appearances, seeing and meditating, and unclear appearances, ignorance, are equal in the realm of dharma, so clear and unclear are equal in essence. Close relatives and distant other beings are equally gathered by the essence of the Sugata, so near and far are equal in essence.
Chinese
同样，好比好的食物财物和坏的石头、狗屎和带刺的植物等等，在存在的方式上是相同的，因此好坏的本体是相同的。 这样，就可以应用到知道与不知道，禅修与不禅修，证悟与不证悟，行法与不行法，轮回与涅槃等等一切事物上。 再次，这个平等性，由于不是粗大的事物，也不是可以执着的，因此显示为空性而存在。 这就是从非空性安住于空性，与前面所说的一致。 此外，不是仅仅安住于空性，而是安住于完全的解脱之中，因此称为道，与前面所说的道相同。 颠倒分别念出现在平等性中，这就是存在于解脱中，因此称为在清净自性中平等。 这样，从一切边解脱，就是从三身的边解脱。 从五种光明解脱，因此显示为“ཀེ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），这很容易理解。 此外，如果进行语词组合和名称转换，那就是将“无生空性的地界，三身显现为光明”这句话归纳为一个词来显示。 即使这样，也显示了所有众生都以平等性的智慧来执持身体，因此说了“萨尔瓦玛尼夏”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 也就是说，本体没有改变，所以是“萨”。 自性中没有阻碍地包含着三种无明，因此显现出显现的作用，所以是“尔瓦”。 这样，即使三种无明的作用显现在没有改变的本体上，法性的本体或基础仍然平等且无二地安住，所以是“玛”。 此外，由于安住在所有有情众生的身体上，因此，它的本体或安住方式是如何安住的呢？因为存在于光明中，所以是“古古”。 它遍布于所有轮回的法性事物中，所以称为“昂”。 轮回就是从不轮回中颠倒过来，仅仅做轮回，所以是轮回。 从一个到另一个的轮回就像水桶的形状，持续不断地轮回就像转轮的持续，暂时的轮回就像云和雨，彻底的轮回就像少女的乳房。 这些称为轮回，称为改变，称为移动，称为在一个地方不恒常，称为不停留，也就是没有决定的法性事物。 因为没有超出痛苦和集谛的业和因果，所以是轮回。 这样，称为“昂”，就是执着于自我，执着于我所
English
Similarly, just as good food and wealth and bad things like stones, dog feces, and thorny plants are equal in their way of existing, so the essence of good and bad is the same. Thus, it can be applied to all things such as knowing and not knowing, meditating and not meditating, realizing and not realizing, practicing Dharma and not practicing Dharma, samsara and nirvana, and so on. Furthermore, this very equality, because it is not a gross object or something to be clung to, is shown to exist in emptiness. This is abiding in emptiness from non-emptiness, which is consistent with what was said earlier. Moreover, it does not merely abide in emptiness, but abides in complete liberation, therefore it is called the path, which is the same as the path mentioned earlier. Confused thoughts arise in equality, and this exists in liberation, therefore it is called equality in pure self-nature. Thus, liberation from all extremes means liberation from the extremes of the three bodies. Liberation from the five lights is shown as "Ke" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), which is easy to understand. Furthermore, if we combine words and transform names, it is shown by summarizing the phrase "the ground of unborn emptiness, the three bodies manifest as light" into one word. Even so, it is shown that all beings hold the body with the wisdom of equality, therefore it is said "Sarva Mani Sha" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). That is, because the essence does not change, it is "Sa." Because the three ignorances are contained without obstruction in the self-nature, the power of manifestation appears, so it is "rva." Thus, even if the power of the three ignorances manifests in the unchanging essence, the essence or basis of Dharma-nature remains equal and non-dual, so it is "Ma." Furthermore, since it abides in the bodies of all sentient beings, how does its essence or way of abiding abide? Because it exists in light, it is "Gugu." It pervades all phenomena of samsara, so it is called "Ang." Samsara is the opposite of non-samsara, and it only does samsara, so it is samsara. The cycle from one to another is like the shape of a bucket, the continuous cycle is like the continuation of a wheel, the temporary cycle is like clouds and rain, and the thorough cycle is like a maiden's breasts. These are called samsara, called change, called movement, called impermanence in one place, called not staying, that is, phenomena without certainty. Because it does not go beyond suffering and the causes and effects of the origin, it is samsara. Thus, calling it "Ang" means clinging to self and clinging to what is mine.
Chinese
是，并且执着于自续。在无字续中，已确定并显示了七种。名称的命名与之前相同。那么，轮回本身就像难以逾越的河流，难以解脱就像被囚禁在监狱里，难以舍弃就像饮食一样。那么，是否永远无法从中解脱呢？并非永远无法解脱。依靠不颠倒的智慧，依靠智慧自生的明灯，就能获得解脱，因此说“ཤ” （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这代表着智慧。智慧的分类等将在其自身章节中阐述。所谓智慧，不纯净的智慧、颠倒的智慧、虚构臆测的智慧以及名称转换的智慧都不是真正的智慧。不纯净的智慧是指，由于听闻不广而变得不纯净，从而产生怀疑；由于禅修时间短而不纯净，从而产生犹豫；由于口诀未彻底理解而变得粗糙；由于未彻底领悟宗派的究竟而变得不纯净，从而在修习本尊时无法确定基础。颠倒是指，如果与总的乘法相违背，就是颠倒的佛陀传承；如果与业和果报相违背，就是颠倒的行为；如果贬低本尊修习，就是颠倒的果；如果对实相没有随顺，就是对究竟的见解产生颠倒的理解，这只是名义上的智慧。虚构臆测的智慧是指，对词语进行理解和思辨的智慧，包括思维。将非有虚构为有，同样，将有虚构为无，将显现虚构为空性，将空性虚构为显现。这可能是由于上师的口诀缺乏衡量标准而产生的过失。由于这些过失，会导致对佛语断章取义和偏袒，心的显现将无处可去，只能堕入金刚地狱。最初，由于听闻甚少，也会有词语的巧妙安排。这是一种认为自己已经解决了疑惑的思维。即使将名称转换为智慧，也不是真正的智慧，它只会播下轮回的种子，对解脱毫无益处，反而会将人推向恶趣。那么，什么是正确的智慧呢？是断除增益和