Chinese
因此，因为已经成为了现成的事实，所以完全不承认；既非清净也非不清净的三蕴也不承认。因此，一般来说，仅是理证分析的无有自性很容易理解，双运很难理解，即使理解了双运，也难以理解如具相抛瓦般的空性。如果理解了它，就是理解了法性，也就是理解了显现、明亮、安乐、觉知的究竟无为法。如果不理解它，就无法理解俱生不变，因此必须理解光明无为法。仅仅理解空性无为法是不够的。如果理解了光明，就会明白各种显现也是空色无为法。如果理解了它，就会明白一切法本来就是空性而光明的，所以无法言说，光明的自性显现的一切形象，显现于中阴的轮涅二者也只是无有显现的空色。这样一来，就能成就超越八边戏论的法性，在不可思议的法界中，三时无时平等受用的佛陀大乐金刚身。对此，一般来说，在安立佛地时，如果将四身安立为究竟身，即法性自性身，并以法界真俗二谛无别各自所知不可思议的方式来安立，那么就不会有任何二取之相。荣 सोम 大师就是这样认为的，因此他说没有他生之智慧和自续自性的佛母的乐空等。然而，自性身是具足一切殊胜的空性，具有二种清净。因此，其智慧部分是智慧法身，色身二者如太阳和光芒般不可分离。因此，如果以色身来安立，就必须承认报身是具有五种决定的自性金刚萨埵等七种结合的自性。七种结合是：语自在称，圆满报身和合大乐无自性，以慈悲充满一切，相续不断绝且无有止息。在密严刹土，十地菩萨圆满受用佛法，具有智慧自性的相好之身与自己的明妃结合而住，并且无漏大乐充满身心。
English
Therefore, because it has become a ready-made fact, it is not completely acknowledged; the three aggregates that are neither pure nor impure are also not acknowledged. Therefore, in general, it is very easy to understand the mere absence of inherent existence through reasoning analysis. Union is difficult to understand. Even if union is understood, it is difficult to understand emptiness like the Powa with aspects. If that is understood, then the nature of reality is understood, which means understanding the ultimate unconditioned of appearance, clarity, bliss, and awareness. If that is not understood, then it is impossible to understand the innate unchanging, so the clear light unconditioned must be understood. Merely understanding the empty unconditioned is not enough. If clear light is understood, then it will be understood that various appearances are also empty-form unconditioned. If that is understood, then it will be understood that all phenomena are originally empty and luminous, so they cannot be expressed. All the forms of the self-sounding luminosity, the two of samsara and nirvana that appear in the bardo, are also known to be merely empty forms without appearance. In this way, one will accomplish the Buddha's great bliss vajra body, enjoying equally in the inconceivable realm of the nature of reality, free from the eight extremes of elaboration, in the three times and timelessness. Furthermore, in general, when establishing the ground of Buddhahood, if the four bodies are established as the ultimate body, that is, the nature body of reality, and if it is established in a way that the two truths of the dharmadhatu are inseparable, each knowing its own inconceivable object, then there will be no appearance of duality. Rongzom Chenpo thought so, therefore he said that there is no other-born wisdom and the bliss-emptiness of the consort of the self-continuum nature. However, the nature body is the emptiness that possesses all perfections, possessing two purities. Therefore, its knowing aspect is the wisdom dharmakaya, and the two form bodies are inseparable like the sun and its rays. Therefore, if the form body is established, then it must be acknowledged that the sambhogakaya is the nature of the five certainties, the nature of Vajrasattva and the like, the seven unions. The seven unions are: to Ngawang Drakpa, the perfect enjoyment and union, great bliss without self-nature, completely filled with compassion, continuous without ceasing and without cessation. In Akanishta, the tenth-ground bodhisattvas fully enjoy the Dharma, and the body of marks and signs with the nature of wisdom dwells in union with its own consort, and the great uncontaminated bliss completely fills the continuum.
Chinese
没有自性的本体，以慈悲完全充满而行利益众生之事，其事业直至虚空存在都不会中断，没有阻碍不住之涅槃。像这样也具有妃子的安乐等，不是属于贬低具有自性的贪欲行为的方式，而是身显现为一切形象的差别。对于轮涅的一切法，以大主宰的方式来掌握权势，因为已经获得了无漏的大乐的权势，所以二十五种果法自然成就。眼等六处具足的身，虽然如相好般显现，但不需要对眼等执为我所等。明妃和座床、宫殿等一切欲妙的形象也是同样，在离戏义大光明续中说：身色、手印、座床等，虽然显现，但在真实义中没有成立。只是显现为法身的功德，只是显现出力量光彩不间断的部分，只是从智慧的觉性中显现。这样说。身体虽然显现为大小的尺度，但要知道就像遍布一切水月一样，没有积累微尘的尺度等。佛的身没有区分的自性，但对于清净的所化显现的报身也是佛，并且承认具有七种结合也没有任何过失，因为大续部的意趣是清净的。不仅如此，对于化身也，全知大师在《词义宝藏》中说：对于所化众生显现的化身，不是像无实质的影像一样，而是以二智自然成就利益众生之事等等。因此，必须承认具有智慧并且是佛，无论何时都不能诽谤其不是佛并且没有智慧。总而言之，在《回诤论》中说：没有他体自性，因此是五身的智慧，身与智慧无离合，在意义上是如此安住。这样说了身与智慧无离合，是本体一体的关系，并且安住于基础之智慧，自性自然显现计划，执持相之智慧。
English
There is no essence of inherent existence, and with compassion completely filling, it performs the benefit of sentient beings, and its activity will not cease as long as space exists, and it is the non-abiding nirvana without obstruction. In this way, also possessing the bliss of consorts, etc., it is not of the nature of disparaging the behavior of attachment with self-characteristics, but rather it is the distinction of the body appearing in all forms. For all phenomena of samsara and nirvana, it wields power in the manner of a great lord, because it has obtained the power of the great uncontaminated bliss, therefore the twenty-five resultant dharmas are spontaneously accomplished. Although the body possessing the six sense bases, such as the eyes, appears well in accordance with the signs and examples, there is no need to grasp the eyes, etc., as "mine." The forms of desirable qualities, such as consorts, thrones, palaces, etc., are also the same. In the Tantra of Great Clarity Beyond Elaborations, it is said: "Body color, hand implements, throne, etc., although they appear, they are not established in true meaning. They only appear as qualities of the Dharmakaya. They only appear as a portion of unceasing power and radiance. They are only clear from the wisdom of knowledge." It is said. Although the body appears as a measure of large and small, one should know that it is like a water moon pervading everything, without accumulating the measure of dust particles, etc. Although there is no self-characteristic lineage divided into categories in the body of the Buddha, there is no fault in accepting that the Sambhogakaya, which appears to pure disciples, is also the Buddha and possesses the seven unions, because the intention of the great tantra classes is pure. Moreover, regarding the Nirmanakaya, the Omniscient Great One said in the Treasury of Words and Meanings: "The Nirmanakaya that appears to disciples is not like an insubstantial image, but spontaneously accomplishes the benefit of beings through the two wisdoms," etc. Therefore, one must acknowledge that it possesses wisdom and is the Buddha, and one should never denigrate it as not being the Buddha and not possessing wisdom. In short, in the *Refutation of Objections*, it is said: "There is no otherness or inherent existence, therefore it is the wisdom of the five bodies, body and wisdom are inseparable, in meaning it abides thus." Thus, it is said that body and wisdom are inseparable, and it is a relationship of one essence, and the wisdom abiding in the ground, nature spontaneously manifests the plan, the wisdom grasping characteristics.
Chinese
以。因缘的清净使之成熟。以智慧和所知的智慧，赐予具信者成就。如是等等分别开示三身的智慧。在《虚空六法》中说：了知所知如实性的，大悲部分的智慧，了知自本体的实相。若无彼智慧的部分，与四大之色有何差别？了知所知所有性的，大悲之智慧，了知所调伏者的心意。若无此，则与虚空无异。因此，一切遍知者的智慧显现为大悲的部分。如是所说等等，在所有大圆满续部中广为宣说。不仅如此，在《般若经》中也说：若无智慧，则无功德增长，无菩提，如海般的佛法也将不复存在。如是所说等等，有无量经典依据。如此，安立佛地的四身五智，是经续一致的密意。若有身，则以离欲出家的形象调伏下劣的所化，以具欲的形象调伏清净的所化之身，对凶暴者显现为忿怒相也是佛。以调伏所化之力的缘故而如此显现，然亦未离于佛陀智慧一切种相的自性，故是佛。不具染污和离染的过患。在《金刚网续》中说：以何何之形象，调伏有情众，即示现彼彼之形象，如各种珍宝一般。以何何之调伏方便，调伏有情众，即以彼彼之形象，示现诸法。如是说。在《秘密藏续》中说：十方四时无量处，分别示现调伏之义。所有高低乘，以及颠倒无量和寂怒大聚，皆各别相应而普遍显现。譬如舞者一般。如是说。在《智慧游舞》中说：本来无成的佛陀，从寂静和忿怒的自性中，与无明三毒同因的根识也显现为寂静和粗猛二者。为了调伏彼者，二种坛城，在一切方时中显现为寂静和忿怒。刹那间
English
With. The purity of conditions makes it ripen. With the wisdom of knowledge and knowable, it bestows accomplishments on those with devotion. Thus, the wisdom of the three kayas is taught separately. In the Klong Drugpa it says: Knowing the suchness of what is to be known, the wisdom of the part of compassion, knows the reality of one's own entity. If there is no part of that wisdom, what is the difference with the form of the four elements? Knowing the allness of what is to be known, the wisdom of compassion, knows the thoughts of those to be tamed. Without this, it is like the sky itself. Therefore, the wisdom of the all-knowing appears as a part of compassion. As it is said, etc., it is widely spoken in all the Dzogchen tantras. Moreover, in the Perfection of Wisdom it also says: Without wisdom, there is no increase of qualities, no enlightenment, and the Buddha's teachings, like the ocean, will also cease to exist. As it is said, etc., there are infinite scriptural authorities. Thus, the establishment of the four kayas and five wisdoms of the Buddha's ground is the intention of the sutras and tantras in agreement. If there is a kaya, then it tames the inferior beings to be tamed with the form of a renunciate without attachment, and the kaya that tames the pure beings to be tamed with the form of attachment, and appearing as wrathful to the wicked is also the Buddha. Although it appears so due to the power of taming the beings to be tamed, it is still the Buddha because it has not gone beyond the nature of the Buddha's wisdom of all aspects. It does not possess the faults of attachment and non-attachment. In the Vajra Net Tantra it says: By whatever form, the embodied beings are tamed, that and that are shown, like various jewels. By whatever means of taming, sentient beings are tamed, by those and those forms, the Dharma is taught. As it says. In the Guhyagarbha Tantra it says: In the ten directions and four times, in immeasurable places, the meanings of taming are shown separately. All the high and low vehicles, and the reversed immeasurable, and all the great assemblies of peaceful and wrathful, are made to correspond separately and appear everywhere. Like a dancer. As it says. In the Wisdom Play it says: The Buddha who is not originally established, from the nature of peaceful and wrathful, the root consciousness, which is the common cause of the three poisons of ignorance, also appears as peaceful and coarse. For the sake of taming that, the two mandalas, in all directions and times, appear as peaceful and wrathful. In an instant
Chinese
现在是圆满完成的时候。正如《宝性论》中所说：具有各种殊胜正法光芒的身，为了众生的解脱成就而精进，其事业如同如意宝珠一般，但各种事物并非它的自性。因此，在所化众生的显现中，佛陀的显现并非仅仅是所化众生的显现。虽然在所化众生的显现中显现，但显现的因缘是佛陀的法身，如同月亮和水器一样。同样，必须承认忿怒尊吉祥黑汝嘎等是佛。虽然为了调伏刚强难化的所化众生而显现为忿怒相，但忿怒尊并没有自相的过失。《密集续》中说：对于极其顽劣和凶暴的众生，以寂静调伏不会有利益。通过智慧方便的印契，如来化现为忿怒尊。其他经典中也说：虽然他的自性远离贪嗔，但为了有贪欲者，他会示现极度贪恋的样子。正如所说的那样。虽然佛陀的法身没有分别，但在所化众生的显现中，显现为有分别的形象，这也没有佛陀的过失，如同虚空没有分割，但必须承认房屋和瓶子的虚空等是虚空一样。虽然佛陀具有智慧身，但那是不可思议的。对于谁来说是不可思议的呢？对于尚未转依的众生来说是不可思议的，即使是已经转依的圣者学道者，也无法完全衡量。如果色身和法身不是佛，那么就没有宣说经续之法的人，因此，经续就不是由佛宣说的了。如果认为这些是所化众生的自显现，那么虽然是自显现，但也是主因佛陀的身。因此，如果执着于真俗二谛的各自一方，以偏袒之心来建立是不行的。虽然密续成立为自相，并且没有戏论，但世俗的显现也不是不存在的。必须了解这两者无有相违，在实相法身的界中无二无别。如果这样了解，那么就能在安住方式和显现方式的支配下，使所有的修持都不会堕入片面，从而获得无碍了知的智慧。