English
Although it is not appropriate to assert definitively, I have a general understanding of the oral tradition of the Lamas in my mind, and I speak based on the words of the Omniscient Dharma King (Tsongkhapa). Furthermore, regarding the ways the three Kayas know: in relation to the knowledge of both appearance and emptiness of the appearing objects of knowledge of the Nirmanakaya, there is the wisdom that knows all aspects of things that possess characteristics and the nature of peace; in relation to the wisdom of the Sambhogakaya's direct self-appearing clear light, which knows the aspects of knowledge as self-illuminating, there is the wisdom that knows all; the nature of the Dharmakaya's inner clarity, as the base wisdom, only a small part of the plan is self-aware and clear in the realm of original purity, residing in the aspect of the purity of the realm. In the 'Lamp that Illuminates,' it says: 'The perfectly complete Buddha has three kinds of wisdom: the wisdom that knows all aspects, the wisdom that knows everything, and the wisdom that abides in the base.' As it is said, the wisdom that abides in the base is only a small part of the plan. The term 'unmixed appearance' is also not unreasonable, because it can be understood as the opposite of the base of unmixed appearance. Although I think so, one should consult the scriptures and authoritative commentaries, and reliable individuals who possess the eye of Dharma. Third, the explanation of the peaceful Dharmakaya: Thus, in the 'Illusory Lama Tantra,' it says: 'The most subtle wisdom is clear within, the Dharmakaya is the aimless plan.' Like that, the activity of the mind, that is, the mind and mental factors that grasp external knowable objects, is pacified. All the conventional, deluded aspects of the inner knowing mind that grasp that object are pacified and abandoned in the state of no arising and ceasing. Therefore, all dependent arising of samsara, which is included in the three realms, ceases, and the suchness of the base of cessation, the individual's own awareness, does not fall to either extreme of permanence or annihilation. All aspects of the outward clarity of wisdom dissolve into the realm, that is, abiding in the opposite of peace, but not being obscured, not saying that the knowing aspect has completely disappeared, but the extremely subtle inner clear wisdom, the knowing aspect does not cease, it is the basis for all aspects of the outward clarity of body and wisdom to appear. Moreover, in the state of Buddhahood, there is no material dharma at all, so the body is said to be the outward clear form body.
Chinese
所有显现的方式，也都是唯一的智慧的自性，因此，从法身根本的智慧中，生起报身和化身的两种智慧，生起者不间断，任运成就。续部中说：彼等心性成熟时，法身之中为根本，从始清净故无垢，本体本来即无谬，生起不绝任运成。如是说。三身智慧的作用是：彼经中说：根本安住之智慧，自性力之作基础，具相执持之智慧，因缘清净令成熟，知与所知之智慧，信敬者赐与成就。如是说。根本智慧三者作基础的方式是：本体作三身的基础，但三身尚未成立为各自显现；自性作五光的基础，但颜色尚未成立为各自的特征；悲心作二智慧的基础，但对境和相状无法真实衡量。如是内明之身或智慧的自性，如其所是，连同习气在内的所有障碍都彻底清净，并且恒常安住在法界中，不为所动，唯有诸佛才能亲眼见到，其他人则不能。因此，作为所依或基础的转变，被称为寂静法身。如是内明的三身，也只是在法身一者上以不同角度进行区分而已，本体是法性空性，具有智慧的精华，从不变的角度来说，是不变金刚身；自性具有功德任运成就的角度来说，是现证菩提；从悲心向外显现的基础来说，是寂静法身。另外，法身的分类，从事物特征相关的法身，从安住遍布方式相关的法身，从分类显现方式相关的法身，即从法性和普遍智慧及功德方面分为三种，我认为这些和上述所说的是一个意思。因此，将法界内明的三身合为一体，就是法身，加上报身和化身，就是三身。
English
All the ways of manifestation are also the nature of the one and only wisdom. Therefore, from the wisdom of the Dharmakaya base, the two wisdoms of Sambhogakaya and Nirmanakaya arise, and the arising is uninterrupted, spontaneously accomplished. The Tantra says: When those minds are ripe, the Dharmakaya is the base, from the beginning it is pure and without defilement, the essence is originally without error, the arising is uninterrupted and spontaneously accomplished. Thus it is said. The function of the wisdom of the three Kayas is: It says in the same text: The wisdom that abides in the base, the nature of the force of the foundation, the wisdom that holds the characteristics, the cause of purification to mature, the wisdom of knowing and knowing, the faithful to give accomplishment. Thus it is said. The way in which the three fundamental wisdoms lay the foundation is: the essence lays the foundation for the three Kayas, but the three Kayas have not yet been established as separate manifestations; the nature lays the foundation for the five lights, but the colors have not yet been established as their own characteristics; compassion lays the foundation for the two wisdoms, but the object and appearance cannot be truly measured. Such is the nature of the inner clear body or wisdom, as it is, all the obscurations, including the habitual tendencies, are completely purified, and it is constantly placed in the Dharmadhatu, immovable, only the Buddhas can see it directly, but others cannot. Therefore, the transformation of the support or foundation is called the peaceful Dharmakaya. Thus, the three inner clear bodies are only distinguished by different aspects of the one Dharmakaya. The essence is the emptiness of Dharmata, with the essence of wisdom, from the unchanging point of view, it is the unchanging Vajra body; the nature has the qualities of spontaneous accomplishment, from the point of view of manifest enlightenment; from the point of view of the foundation of compassion outwardly, it is the peaceful Dharmakaya. In addition, the classification of Dharmakaya, from the Dharmakaya related to the characteristics of things, from the Dharmakaya related to the way of abiding and pervading, from the Dharmakaya related to the way of classifying and manifesting, that is, from the Dharmata and the universal wisdom and qualities, it is divided into three types, I think these are the same meaning as the above. Therefore, the three Kayas of Dharmadhatu inner clarity are combined into one, which is the Dharmakaya, plus the Sambhogakaya and Nirmanakaya, which are the three Kayas.
Chinese
大圆满的宗派中，道显现既是道，又是果，这二者并不矛盾。在《胜乘藏》中说，如果有人问：三身说是道显现，这难道没有矛盾吗？ 以前的喇嘛们说：说不是果，是指为了远离执着于三身果的边执，或者是指为了遮止将三门视为三脉究竟的观点。这样进行矛盾的消除后，实际上将它安立为果，也是因为没有领会本来清净的内界之自性，这是一种错误的表现，非常不好。 在这里，如同之前承诺的那样，我认为道显现既是道，又是果，这二者并不矛盾。首先，它是道显现，因为从任运成就的脉、本来清净大圆满，如同房屋一般的果中，进入其中，然后向外扩展，必须从基础本来清净中显现为外在的现象。显现的方式是从自性身中显现。道显现有两种：一是自己成就佛果的道，是果的前奏；二是自己成就佛果后，引导所化众生的道，是三身显现而利益众生。其中，这里认为是无学道的显现，因此三身是道显现，又是果，这二者不矛盾，而且成立了关联的意义。 从解脱的法身内界中，三身显现为外在现象的道，因此身和智慧的神变显现也是，法身是智慧的意，报身是它的身，化身是事业的显现，因此产生了意义。 也就是，内在明亮的显现基础的身和智慧无二无别，是金刚萨埵的法性，从那之外，三身的道显现作为自显现而显现，这两者在觉性中是相同的。但是，区分内外，从自显现的部分，在所化众生的显现中，报身和化身显现而利益众生，这也是觉性的游舞，虽然是一体，但是自显现所化众生无法见到，而从那之中显现的却能见到，有这样的差别，因此显示了相同和不同的区分，如同《狮子圆满力》中所说： 金刚萨埵之法性， 自显坛城清净二， 同体异处歧途大。 这样，如果不区分内界和外在显现的道显现的部分，而认为三身是自显现的果，那么化身调伏
English
In the system of Dzogchen, the path appearance is both the path and the fruit, and there is no contradiction between the two. In the "Supreme Vehicle Treasury," if someone asks, "Isn't it contradictory to say that the three kayas are path appearances?" Some earlier lamas said, "Saying it is not the fruit means that it is intended to be free from the extreme clinging to the three kayas as the fruit, or it is intended to refute the view that considers the three doors as the ultimate of the three channels." After resolving the contradiction in this way, actually establishing it as the fruit is also a manifestation of not understanding the nature of the inner sphere of primordial purity, which is very wrong and not good. Here, as previously promised, I believe that the path appearance is both the path and the fruit, and there is no contradiction between the two. First, it is a path appearance because from the spontaneously accomplished channel, the great primordial purity, the fruit of meaning like a house, one enters into it, and then expands outward, and it must appear as an external phenomenon from the basis of primordial purity. The way it appears is from the nature of the kaya. There are two types of path appearances: one is the path of oneself achieving Buddhahood, which is the prelude to the fruit; the other is the path of guiding sentient beings after oneself has achieved Buddhahood, which is the manifestation of the three kayas to benefit sentient beings. Among them, here it is considered the appearance of the path of no more learning, so the three kayas are the path appearance and also the fruit, and these two are not contradictory, and the meaning of the connection is established. From the inner sphere of the Dharmakaya of liberation, the three kayas appear as the path of external phenomena, so the miraculous manifestations of kaya and wisdom are also, the Dharmakaya is the mind of wisdom, the Sambhogakaya is its kaya, and the Nirmanakaya is the manifestation of activity, so meaning arises. That is, the kaya and wisdom of the basis of inner clarity that are inseparable are the Dharmata of Vajrasattva, and from that, the path appearance of the three kayas appears as self-appearance, and although these two are the same in awareness, distinguishing between inner and outer, from the part of self-appearance, in the appearance of sentient beings to be tamed, the Sambhogakaya and Nirmanakaya appear and benefit sentient beings, which is also the play of awareness, although it is one, sentient beings to be tamed cannot see the self-appearance, but what appears from that can be seen, there is such a difference, so the distinction between the same and different is shown, as it is said in the "Lion's Complete Power": The Dharmata of Vajrasattva, The self-appearing mandala, pure two, Same essence, different place, great deviation. Thus, if one does not distinguish between the inner sphere and the part of the path appearance of external clarity, and considers the three kayas as the fruit of self-appearance, then the Nirmanakaya tames
Chinese
如显现于虚空，解脱处的原始法身应显现于所化众生，因三身本体一故。法身应显现为光芒和颜色，因与你本体无别的受用身和化身显现此法故。或者化身不应显现于所化众生，因法身不显现故。因此，三身在觉性上本体是一，不承认形象本体是一，化身是慈悲的部分，因此化身的显现是影像化身，不是真正的化身，因不是慈悲故。宗派的差别也极其细微，有智慧者应思考并理解。此要点非常重要。如是说。第二，从法性角度宣说无差别之理，分二：宣说超出心识之境，以及宣说安住于法界之理。第一，宣说超出心识之境：如是，虽然从内明的三身功德差别上分别安立，但安住于自性无有自性的方式是，从法界内明存在的角度，以如所有智的智慧各自安住于各自的对境，因此安立为如来藏。意义上不是成立一和多，因此不是有实物，以及如所有智的知分在内明中显现，因此也超离了无实物，自性的清净如虚空般安住，并且在外明的光明和智慧未混合的计划中存在，因此在佛子地和众生聚前显现色身，听闻语声，圣者戒律的芬芳飘扬，品尝佛法的味道，禅定的喜乐所触及，以及以各别观察的智慧衡量词义之因，但在自相上不二取，并且没有染污清净与不清净的相，以及变化的戏论外明的部分寂灭于法界之理是，《宝性论》中说：如来如虚空般清净，六根享用对境之因，无生之色境观看和美妙之语，清净听闻和善逝戒律的，清净之香嗅闻和圣者殊胜佛法味，品尝和禅定触乐享用和