Chinese
因此称为胜义。如《道次第》所说： “离能取所取之自明智，于彼显现为无缘之相，法界与法界之智慧，亦唯是自明智而已。” 又如拉善的《摩诃》中所说：“自明智日之智慧，乃二取等之作者故。” 彼即是明智，以幻化的自性显现为任何事物，故为世俗。如《道次第》所说：“诸佛之身亦未生，明智之智慧如幻显现，三界亦如是，大方便皆幻化之自性。” 又如拉善所说：“神通境心之相，亦是方便与智慧之体性。” 此二无别即是无别之真谛。如《道次第》所说：“胜义世俗无别，如实了知为真实。” 又如拉善所说：“从无二菩提心之自性中，轮回之自性自然消失。” 又如《次第三》所说：“一切自性皆是心，如金之例，无有二。”等等。 佛陀的宗义是：彼即是离戏论、无生，故为法身；不间断地显现为任何事物，故为化身；此二无别，于自明智之智慧中受用，故成报身佛。如《道次第》所说：“世界动摇等等，显现之中无有自性，彼即是大法身。” 又说：“蕴、界、处等，圆满之基，手印不杂而明晰。” 又如《秘密藏》所说：“一切无余皆是法，非是佛陀之外。”等等。 此外，阿努瑜伽父母法界与智慧无二之子成大乐佛，即是：显现为境的一切于法界中无边，故为母普贤佛母；明智自显的一切智慧无有遮蔽，故为父普贤佛；此二无有聚散，故子成大乐佛。如拉善所说：“自显现之嬉戏不可思议，亦未曾动摇于莲花胎藏之中，于无有聚散之大乐中，无有一不成佛。” 如是说。彼亦是法界无生为法身，智慧嬉戏自显现为化身，无有聚散故成报身佛。 经部
English
Therefore, it is called ultimate truth. As stated in the Lamrim: "The self-cognizance free from grasping and being grasped, appears there as the aspect of non-objectification. The space and the wisdom of space, are also merely self-cognizance." Also, from the Maha of Lashen: "The wisdom of the sun of self-cognizance, is the agent of dualistic entities and so forth." That very awareness, appearing as anything in the nature of illusion, is conventional truth. As stated in the Lamrim: "Even without generating the body of the Victorious Ones, the wisdom of awareness arises as illusion. The three realms are also the same, all great methods are of the nature of illusion." Also, from Lashen: "The very nature of miraculous realms and minds, is also the characteristic of method and wisdom." The non-duality of these two is the indivisible truth. As stated in the Lamrim: "Without differentiating ultimate truth and conventional truth, one thoroughly understands it as the very truth." Also, from Lashen: "From the nature of non-dual Bodhicitta, the nature of samsara naturally disappears." Also, from the Three Successive Ones: "All natures are mind, like the example of gold, there is no duality." and so forth. The Buddhist system is: That very thing, being free from elaboration and unborn, is the Dharmakaya; appearing as anything without obstruction, is the Nirmanakaya; the non-duality of these two, enjoying it as the wisdom of self-cognizance, is how one becomes the Sambhogakaya Buddha. As stated in the Lamrim: "The world, stable and moving, and so forth, in the very appearance, there is no nature. That very thing is the great Dharmakaya." And: "Aggregates, elements, and sense bases, the complete ground, the mudras are clear without mixing." Also, as stated in the Guhyagarbha: "Everything without exception is Dharma itself. It is not other than Buddhahood." and so forth. Furthermore, in Anu Yoga, the son who is the non-duality of the father and mother, space and wisdom, becomes enlightened as the Great Bliss Buddha, which is: All that appears as objects is boundless in space, hence the mother Samantabhadri. All self-luminous awareness is wisdom without obscuration, hence the father Samantabhadra. The non-separation of these two is how the son becomes enlightened as the Great Bliss Buddha. As stated in Lashen: "Even the inconceivable play of self-appearance, does not move from the realm of the bhaga. In the great bliss of non-separation, there is not one who does not become enlightened." Thus it is said. That is also, space being unborn is the Dharmakaya, the play of wisdom being self-appearance is the Nirmanakaya, and being non-separated is how one becomes the Sambhogakaya Buddha. Sutra
Chinese
关于三坛城以三身成佛之理：是理解三“达”（དལ་）的含义和成佛之理。首先，关于“耶吉如是”之“达”：一切法，心的自性，不造作，不污染，无生，本来安住，这被称为“耶吉如是”之“达”。经中说：“不造作，不污染，不增不减，如是之性。见为‘耶吉如是’之‘达’。”关于自性任运成就之“达”：心性不需勤作，一切皆自显现，诸法皆本自成佛。一切皆于如是性中成佛，为了周遍一切，见为自性任运成就之“达”。关于根本菩提心之“达”：一切皆汇集于心，无有二元。一切皆见为根本菩提心之“达”。成佛之理：以“耶吉如是”不造作、不污染而成佛为法身；以自性任运成就，不需勤作而自显现，成佛为无碍化身；以根本菩提心之“达”无二元地受用，成佛为报身。经中说：“本来成佛大乐，无生无灭之精髓。无为之三坛城，本自成就任运成。”因为所化众生有各种执着的分别念，为了遣除这些，与一切有情和“耶吉如是”之“达”相认。因为有认为成佛是做一件好事就够了的分别念，为了遣除这些，与佛和自性任运成就之“达”相认。因为有各种二元执着的分别念，为了遣除这些，与有情和根本菩提心之“达”相认。如是说。关于以阿底不造作之五大智慧成佛：在《意护》中说：“不舍弃，不住留，不依赖，无有遗漏。是远离一切名言之果。以自性任运成就，不造作之故。作为果之王，特别殊胜广大。”因此，一切法是心性自显现，此自性不舍弃任何事物，显现地成佛之伟大之处。从外道、声闻、缘觉中解脱，可以衡量和依赖。
English
Regarding the way to attain Buddhahood in the three kayas through the three mandalas: It is understanding the meaning of the three 'Dals' and the way of attaining Buddhahood. First, regarding the 'Dal' of 'Yejizhinpa': All dharmas, the nature of mind, are uncreated, unpolluted, without birth, and naturally abiding. This is called the 'Dal' of 'Yejizhinpa'. As the sutra says: 'Uncreated, unpolluted, without increase or decrease, suchness itself. It is seen as the 'Dal' of 'Yejizhinpa'.' Regarding the 'Dal' of self-existing perfection: The nature of mind, without effort, spontaneously manifests everything, and all dharmas are naturally enlightened. Everything is enlightened in suchness. For the sake of pervading everything, it is seen as the 'Dal' of self-existing perfection. Regarding the 'Dal' of the root Bodhicitta: Everything is gathered into the mind, without duality. Everything is seen as the 'Dal' of the root Bodhicitta. The way to attain Buddhahood: With 'Yejizhinpa', without creation or pollution, attaining Buddhahood as the Dharmakaya; with self-existing perfection, without effort, spontaneously manifesting, attaining Buddhahood as the unceasing Nirmanakaya; with the 'Dal' of the root Bodhicitta, enjoying without duality, attaining Buddhahood as the Sambhogakaya. As the sutra says: 'Originally enlightened, great bliss itself, the essence without birth or death. The three mandalas without action, naturally accomplished, spontaneously perfect.' Because sentient beings have various clinging thoughts, in order to dispel these, they are introduced to all sentient beings and the 'Dal' of 'Yejizhinpa'. Because there is a thought that attaining Buddhahood is enough by doing one good deed, in order to dispel these, they are introduced to the Buddha and the 'Dal' of self-existing perfection. Because there are various dualistic clinging thoughts, in order to dispel these, they are introduced to sentient beings and the 'Dal' of the root Bodhicitta. Thus it is said. Regarding attaining Buddhahood through the five great wisdoms of Ati, which are uncreated: In 'Mind Protector' it says: 'Without abandoning, without abiding, without depending, without leaving anything behind. It is the fruit that is free from all concepts. Because of self-existing perfection, uncreated. As the king of fruits, it is especially vast and great.' Therefore, all dharmas are the self-manifestation of mind, and this nature does not abandon anything, the greatness of manifestly attaining Buddhahood. Liberated from non-Buddhists, Shravakas, and Pratyekabuddhas, it can be measured and relied upon.
Chinese
不依赖于其他，而是它本身成佛的伟大之处。超越中观、唯识和克里亚瑜伽三部的衡量。甚至在拉嘎尔中，也完全以伟大的自性成佛的伟大之处。超越玛哈瑜伽的衡量。无论住在哪里，都在法界中成佛的伟大之处。超越阿努瑜伽的衡量。从一切到一切都成佛，因此没有比佛更伟大的。在阿底的续、教、诀窍中嬉戏和衡量。 《十经》中说：五大的菩提心，心性以五大而殊胜。又说：显现成佛的伟大之处，是不造作的菩提心，超越一切显现和存在，是圆满大成就的伟大之处。又说：那是真实的成佛伟大之处，是不错误的菩提心，超越一切论证，是瑜伽的伟大之处。又说：自性成佛的伟大之处，是任运成就的菩提心，超越努力和修证，是玛哈瑜伽的伟大之处。又说：法界成佛的伟大之处，是生起一切的菩提心，超越一切生起之处，是阿努瑜伽的伟大之处。又说：一切成佛的伟大之处，是超越增损的菩提心，超越一切思虑，是拉洛巴的伟大之处。 《龙钦》中说：心性在广阔的龙钦中，轮回涅槃一切法，以五大显现成佛。如是说。这也不是为了成就以前没有成就的，也不是把不是的变成是的。辩驳回答中说：无二大乐任运成就佛，以前的贤善佛没有做过这个，后来的聪慧有情没有改变过这个。不做不改变，对于这个心要的意义。经中说：如此显现的诸法，本来或自然成佛，不是把不是的变成是的。诀窍根本汇集续中说：菩提心的体性，自性本来清净，贤善佛没有做过这个，聪慧有情没有修改过这个。等等。 再者，是如是本然的佛，未曾错乱的佛，续清净的证悟显现。
English
The greatness of becoming Buddha without depending on anything else, but being that itself. Surpassing the measure of being liberated from the Madhyamaka, Cittamatra, and the three divisions of Kriya Yoga. Even in Ragagar, the greatness of becoming Buddha completely as the great self-nature. Surpassing the measure of being liberated from Maha Yoga. The greatness of becoming Buddha in the Dharmadhatu, not abiding in any place. Surpassing the measure of being liberated from Anu Yoga. The greatness of being Buddha from all to all, therefore there is no greatness greater than Buddha. Playing and measuring in the Tantra, Agama, and Upadesha of Ati. The Ten Sutras say: The Bodhicitta of the five greatnesses, the nature of mind is superior with the five greatnesses. And it says: The greatness of manifest enlightenment is the unconditioned Bodhicitta, surpassing all appearances and existence, it is said to be the greatness of Dzogchen. And it says: That is the greatness of the true Buddha, the unerring Bodhicitta, surpassing all reasoning, it is said to be the greatness of Yoga. And it says: The greatness of self-nature becoming Buddha is the spontaneously accomplished Bodhicitta, surpassing effort and accomplishment, it is said to be the greatness of Maha Yoga. And it says: The greatness of Dharmadhatu becoming Buddha is the Bodhicitta that arises from all, surpassing all sources of arising, it is said to be the greatness of Anu Yoga. And it says: The greatness of all becoming Buddha is the Bodhicitta that transcends exaggeration and denigration, surpassing all thought and contemplation, it is said to be the greatness of Lalopa. Longchen says: In the vast expanse of the nature of mind, Longchen, all phenomena of samsara and nirvana, manifest as Buddha in five greatnesses. Thus it is said. This is not to accomplish something that was not accomplished before, nor to make something that is not, into something that is. The refutation and answer say: Non-dual great bliss spontaneously accomplished Buddha, the wise Buddhas of the past did not do this, the clever sentient beings of the future did not change this. Not doing, not changing, for this essential meaning. The Sutra says: All phenomena that appear in this way, are naturally or spontaneously enlightened, it is not making something that is not, into something that is. The Root Gathering Tantra of Instructions says: The essence of Bodhicitta, its nature is primordially pure, the wise Buddhas did not do this, the clever sentient beings did not modify this. And so on. Furthermore, it is the Buddha as it is primordially, the Buddha who has never been mistaken, the realization of the pure lineage manifests.
Chinese
是转变的三种佛。第一种是：所有法自始本自成佛，不做任何修改和伪饰，安住于精华菩提之中，如《啦香》中所说：“圆满具足大空性，未成佛前已是佛。”又如经部中所说：“诸法之法性，不做修改和伪饰，精华本自安住于菩提之中，即称之为本初如是的金刚萨埵。”等等。第二种是：基位自生导师普贤王如来，是不曾有过的迷乱之佛，因为所有法最初在自生的智慧中成佛。因此，他从未有过迷乱，也从未经历过道，而是安住于自性之地，从一开始就圆满了智慧和伟大的功德。他是一切诸佛的祖先，一切诸佛都从他那里产生。这可以通过经文、口诀和理证这三个方面来确定。经文方面，如《智慧圆满》中所说：“自生导师光明心，无偏智慧之日升起，如火晶光芒般加持降临，宣说光明智慧之教。”又如《名号赞》中所说：“最初之佛无因生，佛无始亦无终。”又如《虚空广阔续》中所说：“轮回涅槃未生前，我证悟普贤王如来。”又如《真实义总集续》中所说：“于一切皆无之先，自生体性之基，未由经文所说之口诀法，以自之觉性而自证悟，未曾迷乱亦未曾证悟，彼时轮回涅槃皆未生。基位之智，于自生觉性中，因基位无明本不存，因缘故，先前未曾迷乱，故无需以预言来指示。因此，不由经文所生之法，是稀有奇妙之教，一切诸佛皆由此而生。”又如《智慧深处圆满续》中所说：“众生未迷乱，未有佛陀前，体性身中自生心，彼即未迷乱之本性故，证悟彼即法身寂灭之法，普贤王如来智慧自生心，自心以自之觉性为了法之主。”如是宣说。口诀方面，最初之佛