English
With the Dharma-nature manifestation of the Peaceful and Wrathful Ones, when awareness unites with the child luminosity in the bardo of Dharma-nature, one attains Buddhahood. Now, regarding attaining Buddhahood without the appearance of the contaminated aggregates in this meaningful transformation of the radiant empowerment, there are two glories. Firstly, through relying on the oral instructions, one makes the Dharma-nature's direct perception manifest, and through exerting diligence in this very practice, illusory appearances are self-purified. At this time, one liberates oneself through realization, and since one's own benefit is brought to its ultimate conclusion, this is one's own glory. Secondly, one arises again in the body of great transference, and at once establishes the beings of the three thousand worlds on the ground of Buddhahood. Through compassion, one liberates others, and since the benefit of others is brought to its ultimate conclusion, compassion is the glory of others. Space is twofold: the space of imputation, which is the space of Dharma-nature; and imputation, which is this external space, is also an imputation. In reality, there is no essence that is space. Likewise, all spaces that are imputed by name also lack an essence of space. Firstly, the one who imputes it cannot be identified; in the middle, there is no belief in its existence; and finally, the destination of space is not determined. Therefore, the space that is imputed by name has never existed before, does not exist now, and will not exist in the future; thus, it is nonexistent. The space of Dharma-nature is the Dharma-nature of knowable objects, philosophical tenets, verbal elaborations, and the individual states of affairs. It has never existed before, does not exist now, and will not exist in the future; thus, it is nonexistent. The Dharma-nature to be personally experienced is such that delusion ceases on its own and Dharma-nature is self-exhausting. The former has passed away and is nonexistent; the latter has been exhausted and is nonexistent; and now it does not abide in delusion and is nonexistent. Thus, in general, since both the Dharma of knowable objects and the Dharma to be personally experienced in particular are nonexistent, how could the Dharma of appearances and sounds, which are merely heard as others say that there is such a phenomenon, possibly exist? Since empty space itself is also nonexistent, then these other coarse phenomena of objects cannot possibly exist in reality; thus, delusion is self-purifying. Body: the essence of body abides in the distinctions of the physical body, thus completing the definition of its activity. If divided, there are the body of manifest form, the body of imputed name, and the body without a physical body. The body of manifest form includes all that is painted, cast, or sculpted. In short, all that appears in this way is included in the body of manifest form. The impu-
Chinese
萨巴名称只是假名而已。无身之身是三身：无身是指由生起因缘之身，明觉光之身，无命幻化之身，显现光之身，以及无有痛苦聚合之身，即是法身，不仅是具有法的意愿，而且是身。明觉显现光之身是身，即指报身具有光之身，所以是身。身的殊胜是指从生起因缘聚合之身中，最殊胜的是化身，即不确定的化身之身，所以称为身。因此，这个密咒的规矩中，之所以将“身”字包含在“身”中，是因为只要有身，就无法获得果实，所以这三身是补特伽罗道上的显现。安立为身的理由是，只要安住于自己的宗派，因为具有法，所以是法身，因为是法之类别的聚合之身，所以称为身。只要在显现的各种景象中享受，就是报身，因为调伏者等景象完全聚集并享用，所以是明觉光之身，因为享用它，所以是报身，因为没有前后地完全照见，所以是身。化身以不同方式化现，利益众生，所以是化身，因为与不确定的个体相符，随应所化而示现，所以是身。三身的界限是：如果与道相结合，直到意识的化现为止是化身，直到存在显现的差别为止是报身，实际上是享用欲乐的范围。瑜伽士自己成就的最后阶段是法身，当它消失时，就称为果。因此，这三身是道。象征圆满的身体是指，在那条道路结束之后，从骨骼中显现寂静身和忿怒身，作为象征显示的身体。其中，既是身又是身的是指生起因缘、明觉意识和无情之物。是身但不是身的是指聚集的法蕴，即面容和手足。
English
The name "Sapa" is merely a designation. The body without a body is the three kayas: "bodyless" refers to the body of arising causes and conditions, the body of luminous awareness, the body of lifeless illusion, the body of luminous appearance, and the body without the accumulation of suffering, which is the Dharmakaya, not just the desire to have Dharma, but also the kaya. The body of luminous awareness is the body, referring to the Sambhogakaya having a body of light, so it is a kaya. The supreme of bodies is the Nirmanakaya, the body of uncertain emanations, which is the most supreme among the bodies of arising causes and conditions, so it is called a kaya. Therefore, in the tradition of this mantra, the reason why the word "body" is included in "kaya" is because as long as there is a body, the fruit cannot be attained, so these three kayas are the appearances on the path of the individual. The reason for establishing it as a kaya is that as long as one abides in one's own tenets, because one possesses Dharma, it is the Dharmakaya, and because it is the body of the accumulation of Dharma categories, it is called a kaya. As long as one enjoys the various appearances of phenomena, it is the Sambhogakaya, because the appearances of those to be tamed, etc., are completely gathered and enjoyed, so it is the body of luminous awareness, and because one enjoys it, it is the Sambhogakaya, because one sees it completely without front or back, it is a kaya. The Nirmanakaya emanates differently and benefits sentient beings, so it is the Nirmanakaya, because it conforms to the uncertain individuals and shows according to what needs to be tamed, it is a kaya. The boundaries of the three kayas are: if combined with the path, up to the manifestation of consciousness is the Nirmanakaya, up to the point where there is a distinction of appearances is the Sambhogakaya, which is actually the range of enjoying desirable qualities. The final stage of accomplishment for a yogi is the Dharmakaya, and when it disappears, it is called the fruit. Therefore, these three kayas are the path. The kaya that shows signs of completion refers to the peaceful kaya and wrathful kaya that appear from the bones after the end of that path, as a body showing signs. Among them, what is both body and kaya refers to arising causes and conditions, luminous consciousness, and inanimate objects. What is kaya but not body refers to the accumulated Dharma aggregates, i.e., face and limbs.
Chinese
没有的就是法身。剩下的两个虽然名为身，但也不是真正的身，有面容和手足，但不是身体，因为没有我执的执着和粗大的实体。既是身又是身体的是欲界天人的身体，因为是身体，所以有微细变化的口、眼、耳。因为是身，所以能享用八万四千法蕴。那是变化的身体和身体。不变的是法身。暂时不变而最终变化的是报身。暂时变化而最终不变的是化身。这是二身自然成就，是果从因生的要点。从异熟产生的持明者的身体，和积累福德菩萨的身体，二者在本质上没有改变的情况下产生身体，例如蚂蚁的身体，或者像柳树虫、蜜蜂等生物，不舍弃一个身体而换成另一个身体一样。像这样，超越了身体，所以称为身。种姓是代表其家族或血统，种姓的本质没有改变，而是代表种姓。词义是代表佛陀四种姓氏的种姓。分类的话，有确定表象的种姓，如国王种姓、婆罗门、贵族和愚昧种姓，各自确定自己的种姓；有名号的种姓，即有名字的；有承担作用的种姓，如承担重物的木头等；达到标准的象征的种姓，如舍利等五种。这些都因为变成了上述身或身体的家族或血统。燃烧是世间的燃烧和佛的燃烧。世间的语言燃烧是说话，产生智慧的燃烧是喜悦和不喜悦的意识。身体的因缘燃烧是发热和寒冷的疾病种类，外境的燃烧是火焰等，这些都是名字。佛的燃烧是身燃烧，在颜色和光辉中燃烧。语在法和法性中燃烧。意在智慧和智慧中燃烧。像这样，燃烧产生了三个章节的各种象征。伟大的意思是，以最优秀的根器来消除烦恼和
English
That which is without is the Dharmakaya. The remaining two, although named as body, are not truly bodies, but have faces and limbs, but are not bodies because there is no attachment to self-grasping and no coarse substance. That which is both body and body is the body of the gods of the desire realm, because it is a body, it has subtle changing mouth, eyes, and ears. Because it is a body, it can enjoy the eighty-four thousand aggregates of Dharma. That is the changing body and body. The unchanging is the Dharmakaya. That which is temporarily unchanging but ultimately changes is the Sambhogakaya. That which is temporarily changing but ultimately unchanging is the Nirmanakaya. These two bodies are naturally accomplished, which is the key point of the fruit arising from the cause. The body of the Vidyadhara arising from maturation, and the body of the Bodhisattva who accumulates merit, these two produce bodies without changing their essence, like the body of an ant, or like creatures such as willow worms, bees, etc., exchanging one body for another without abandoning one. In this way, it transcends the body, so it is called body. Lineage represents its family or lineage, the essence of lineage does not change, but represents the lineage. The meaning of the word is to represent the lineage of the four castes of the Buddha. If classified, there are lineages with definite appearances, such as the royal lineage, Brahmins, nobles, and ignorant lineages, each determining their own lineage; lineages with names, that is, those with names; lineages that undertake actions, such as wood that bears heavy objects, etc.; lineages that symbolize the attainment of standards, such as relics and the like. These are all because they have become the family or lineage of the above body or bodies. Burning is worldly burning and Buddha's burning. Worldly language burning is speaking, and the burning of generating wisdom is the consciousness of joy and displeasure. The causal conditions of the body burning are types of diseases of heat and cold, and the burning of external objects is flames, etc., these are names. The Buddha's burning is the body burning, burning in color and splendor. Speech burns in Dharma and Dharmata. Mind burns in wisdom and knowledge. In this way, burning produces various symbols of the three chapters. Great means, with the most excellent faculties, to eliminate defilements and
Chinese
因此，在此不需任何作为便可成佛，这是由于通达了大圆满离边究竟的见地之义。进一步说，如果结合变化和执时之显现来解释，从念的边解脱，安住于无念之中。这也不是说念不存在于心中，而是本来就存在自生光明。无念不是昏昧或一无所知，也不是没有决断，而是了知且处于觉性之中。从无念的边解脱，安住于无生之中。由于无生是心，因此无生也从边解脱，安住于超离心识之中。由于“已逝”是追忆已灭之事，因此甚至不执著于“已逝”这个名称，这样一来，便从突发之念的边，未辨识之无念的边，无生顽空的边，以及超离心识之语的四边中解脱，这就是离边究竟大圆满。如果结合法道显现的相状来解释，从执身之身的边，了知之智慧的边，明clear之光的边，以及体验之觉性的四边中解脱，就是完全圆满。如果结合所知总相的体性来解释，从存在之实有的边，不存在之空性的边，显现之色相的边，以及解脱之识的四边中解脱，由于从边解脱，甚至在那本身中也不存在，这就是完全圆满大圆满。如果结合所知自相的体性来解释，从进入之智慧的边，观修意行的边，串习程度之经验的边，以及所证之果的四边中解脱，不舍弃那本身，这就是完全圆满大圆满。由于从十六边中解脱，所以称为“大”。由于自性大圆满的见地是究竟的，因此在此便可成佛，所以称为“大”。续部的体性，定义，分类，比喻和续部的力量。续部的体性是方便和智慧无二无别。定义是，由于以语言传承的意义没有错谬且不变，所以称为“续”。或者，从续部的导师金刚持到现在的瑜伽士之间，续部也没有被语言所玷污，所以称为“续”。分类为自性续和方便续两种。自性续是事物存在的状态，也就是精华自性