Chinese
从证悟诸法自性清净的法界中，获得无实性的法性身，以及证悟此的智慧法身、具有决定五种的报身、具有不决定五种的化身，由此获得四身。如《现观庄严论》所说：“自性身与报圆满，如是其他化身者，法身连同其事业，真实宣说为四种。”如是，通过圣言量得以明示，此甚易解。若说这些的总义，即是依靠二种因，积累二种资粮道，从而获得三身五智的果位。其中，有漏的蕴、界、处、取蕴等如同铁矿，而金刚喻定如同点金术，因此能将有漏之身转化为如黄金般的无漏佛身。如《入行论》所说：“如以点金术，能将不净身，转成无价宝，胜者之身。”如是，关于果位佛，有说一身的，有说二身的，有说三身的，有说四身的。其中，说一身是指在众生时期心续是一，所以在果位时，佛的法身也是一，而其神变则显现为一切佛身。如《华严经》所说：“犹如心虽唯一，能说种种心之相，如是佛身虽唯一，能说一切佛之身。”说二身是指从二种因中，通过道上的二种资粮，获得自利法身和他利色身。如《宝性论》所说：“自利他利胜义身，以及依彼世俗身。初身离力等功德，二者具足大丈夫相，三十二种妙相具。”分为三身是指，从法界自性清净中，远离应断的客尘，安住于一切功德自性者是法身，具有光辉相好，是十地菩萨的导师，具有决定的
English
From realizing the naturally pure Dharmadhatu of all phenomena, one obtains the Svabhavikakaya (Essence Body) which is devoid of substance, and the Jnanadharmakaya (Wisdom Dharmakaya) which realizes it, the Sambhogakaya (Enjoyment Body) which possesses the five certainties, and the Nirmanakaya (Emanation Body) which possesses the five uncertainties, thus obtaining the four Kayas. As stated in the Abhisamayalankara: "The Svabhavikakaya together with the Sambhogakaya, likewise the other Nirmanakaya, the Dharmakaya together with its activities, are truly spoken of as four aspects." Thus, it is clarified through scriptural authority, and this is easy to understand. If we explain the general meaning of these, it is said that by relying on two causes, accumulating two accumulations on the path, one obtains the result of the three Kayas and five wisdoms. Among these, the contaminated skandhas, dhatus, ayatanas, and clinging aggregates are like iron ore, while the Vajra-like Samadhi is like the elixir that transforms things into gold. Therefore, the contaminated body is transformed into the uncontaminated Buddha body, which is like gold. As stated in the Bodhicaryavatara: "Just as with alchemy, this impure body can be transformed into the precious body of the Victorious One, which is priceless." Thus, regarding the result, the Buddha, there are explanations of one Kaya, two Kayas, three Kayas, and four Kayas. Among these, the explanation of one Kaya refers to the fact that during the time of sentient beings, the mind-stream is one, so at the time of fruition, the Dharmakaya of the Buddha is also one, and its miraculous manifestations appear as all Buddha bodies. As stated in the Avatamsaka Sutra: "Just as the mind is only one, but various aspects of mind are spoken of, similarly, the Buddha's body is only one, but all Buddha bodies are spoken of." The explanation of two Kayas refers to obtaining the Dharmakaya for one's own benefit and the Rupakaya for the benefit of others through the two accumulations on the path from the two causes. As stated in the Uttaratantra: "The Dharmakaya for one's own benefit, the Rupakaya for the benefit of others, the ultimate body, and the conventional body that relies on it. The first body is endowed with qualities devoid of strength, etc., the second is endowed with the marks of a great being, possessing the thirty-two major marks." The division into three Kayas refers to the fact that from the naturally pure Dharmadhatu, being free from adventitious stains that should be abandoned, abiding as the nature of all qualities is the Dharmakaya, possessing radiant marks and signs, being the definite teacher of the Bodhisattvas of the ten Bhumis,
Chinese
具有五种决定的，即处所决定是奥明·稠密庄严刹土，身决定是具有相好光明，眷属决定是十地菩萨，法决定是大乘法，时间决定是具有无有间断，这是报身。化身是于所化众生的明镜中，显现事业的各种影像，如殊胜化身是千佛等。工巧化身如噶玛·比湿瓦。生化身显现为噜噜夏夏等以及兔子等各种形象。其中，第一个是自利之所依，第二个是他利之所依。如《经庄严论》中说：以三身而集佛之身，当知此乃三身之自性，此义显示为具有所依。如是等。所说四身是：所证之法界清净无垢是自性身，所证之智慧是法身，报身和化身与前相同。又如《现观庄严论》中说：自性圆满及，如是其他化身，法身具事业，真实宣说为四种。如是是身的分类。语的分类有六十支语妙音，意的分类有五种智慧，功德的分类有十力、四无畏、十八不共法等，事业有身语意的分类之三种神变等，这些都应在其他地方了解。此处如果广说共同义，则过于繁琐，故未宣说。果金刚密乘有二，即共同义和正文义。初者有四，即因果乘之差别，四续部的分类，安立四续部的理由，正文的量。初者是：体性密咒以天而分，密咒内外以物而分。因此，对于所证悟的见解不愚昧，以及成就殊胜共同悉地的方便众多，以及无有困难而成就菩提，以及果迅速成就，是根器猛利，共有四种。如是也说：于《苏悉地羯啰成就续》中说：虽于一义亦不愚昧，方便众多无
English
It possesses five certainties: the certainty of place is the Aogmin Dense Arrayed Pure Land; the certainty of body is the blazing marks and signs; the certainty of retinue is the bodhisattvas of the ten bhumis; the certainty of Dharma is the Great Vehicle; the certainty of time is that it possesses continuity without interruption; this is the Sambhogakaya. The Nirmanakaya is the various images of activity that appear in the mirror of those to be tamed, such as the supreme Nirmanakaya of a thousand Buddhas. The artisan Nirmanakaya is like Karma Vishva. The birth Nirmanakaya appears in various forms such as Ruru Shasha and rabbits. Of these, the first is the basis for one's own benefit, and the second is the basis for the benefit of others. As it says in the Ornament of the Sutras: "The Buddha's body is gathered by the three bodies; it should be known that this is the nature of the three bodies; this meaning is shown to be with a basis." Thus it is. The four bodies are explained as: the realm of phenomena to be realized, which is free from defilement, is the Svabhavikakaya; the wisdom to be realized is the Dharmakaya; the Sambhogakaya and Nirmanakaya are the same as before. Also, as it says in the Ornament of Clear Realization: "The Svabhavikakaya, complete with Sambhogakaya, and likewise the other Nirmanakaya, the Dharmakaya with activity, are truly spoken of as four aspects." Thus it is. Such is the division of the Kayas. The division of speech is the sixty branches of melodious speech, the division of mind is the five wisdoms, the division of qualities is the ten powers, four fearlessnesses, eighteen unshared dharmas, and so on, and the activity has the three miracles of the division of body, speech, and mind, and so on, which should be understood elsewhere. Here, if the general meaning is explained too much, it would be too verbose, so it is not explained. The result, the Vajrayana of Secret Mantra, has two aspects: the general meaning and the meaning of the text. The first has four: the difference between the cause and effect vehicles, the division of the four classes of tantras, the reason for establishing the four classes of tantras, and the measure of the text. The first is: "The characteristic Secret Mantra is divided by deities, the inner and outer Secret Mantra is divided by substances." Therefore, not being ignorant of the view to be realized, having many means to accomplish supreme and common siddhis, accomplishing enlightenment without difficulty, and quickly accomplishing the result, are the four qualities of sharp faculties. Thus it is also said: In the Tantra of Well-Accomplished Susiddhikara: "Although in one meaning, not ignorant, many means, no
Chinese
没有，由于根器敏锐者所掌握，密咒乘殊胜超绝，如是说。从名相宗的观点来看，世俗谛是应该舍弃的，但从密宗的观点来看，世俗谛本身被认为是本尊和本尊母的坛城，因此应该理解这一点。无上密宗认为，应该将果位的自性转化为道用。首先，观修远离一切戏论之相的真如是法身；无间断地显现一切的定，慈悲的力量涌动是报身；这两者原本如水与水的湿性般无别，味一，观修字母或手印相同的因的定是化身。这样，将三身转化为道用，被认为是果位的自性。如《秘密藏续》所说：这是大秘密的定论，是将果转化为道用。此外，还有从快速救护和安乐救护两种方式进行区分。快速救护是指不需要无数劫，一生一世即可成佛。安乐救护是指不需要断除烦恼和欲望，将实相的意义无别地转化为道用。如《幻化网续》所说：在道中，有近道安乐圆满者，在方法中，有无谬误的殊胜者。此外，证悟世俗谛和胜义谛二者无别，味一是密宗的特点。如该续所说：二谛原本无别，是密宗共同的见解。如《道次第》所说：清净和痛苦，在世俗谛中也无别，见地的高低就在于此。如是说。第二，分类有：事部、行部、瑜伽部、无上瑜伽部四种。第一种有四类：金刚摧破等一般的事部；三族怙主续、六三一十八等特殊的续部；顶髻尊胜佛母、白伞盖佛母等仪轨精细的续部；执持五部等宣说所执持之分别的续部。第二，行部是：毗卢遮那现证菩提续、金刚地基续、三界胜续等。
English
It is without, because it is mastered by those with sharp faculties, the Mantra Vehicle is especially supreme, so it is said. According to the system of characteristics, this conventional truth is to be abandoned, but according to the system of Secret Mantra, that very conventional truth is considered to be the mandala of deities and goddesses, so it should be understood. The system of Anuttara-yoga-tantra considers that the very nature of the result should be taken as the path. First, meditating on Suchness, which is free from all elaborations, is the Dharmakaya. The continuous appearance of all things, the unobstructed flow of compassion, is the Sambhogakaya. These two are inherently inseparable, like water and its moisture, of one taste. Meditating on the seed syllable or the single mudra, the samadhi of the cause, is the Nirmanakaya. Thus, taking the three kayas as the path is considered the nature of the result. As it is said in the Guhyagarbha Tantra: 'This is the definitive great secret, taking the result as the path.' Furthermore, there are also distinctions based on swift protection and blissful protection. Swift protection means attaining Buddhahood in one lifetime and one body without needing countless eons. Blissful protection means taking the meaning of reality as the path without needing to abandon afflictions and desires. As it is said in the Mayajala Tantra: 'Among paths, there is the near path, complete with bliss. Among methods, there is the supreme, unerring, sacred one.' Furthermore, realizing that the two truths, conventional and ultimate, are inseparable and of one taste is a special characteristic of Secret Mantra. As it says in the same text: 'The two truths are inherently inseparable, this is the general view of Secret Mantra.' As it says in the Lamrim: 'Purification and suffering, are also inseparable in conventional truth, the difference in view is only that much.' So it is said. Secondly, the divisions are: Kriya Tantra, Charya Tantra, Yoga Tantra, and Anuttarayoga Tantra. The first has four: the general Kriya Tantras such as the Vajravidāraṇa; the special tantras such as the Three Family Protector Tantras, the six, three, and eighteen; the detailed ritual tantras such as the Uṣṇīṣavijaya and the White Umbrella; and the tantras that express the conceptualizations of what is to be grasped, such as the Dhāraṇī of the Five Classes. Secondly, the Charya Tantras are: the Sarvavid Vairocana Abhisambodhi Tantra, the Vajra Subhāva Tantra, and the Trailokyavijaya Tantra, and so on.
Chinese
第三瑜伽部：根本续等瑜伽续部。第四无上瑜伽部有三：密集金刚和阎魔敌等是父续。摩诃摩耶、四座、胜乐金刚、喜金刚等是母续。吉祥时轮、文殊八名等是无二续。旧密咒的续部被认为是无二续。《心滴》中说：“殊胜缘起续有三种，如秘密藏续。”因此，可分为三类：摩诃、阿努、阿底。四部续的详细分类应在其他地方了解。确立四部续的理由是，如是说：“考虑到四种天族和四种人族的四种欲望，宣说了四种续部。”考虑到四种天族，即他化自在天、乐变化天、兜率天、三十三天这四种的欲望而宣说。他化自在天因观看欲望而满足，乐变化天因欢笑而满足，兜率天因手持而满足，三十三天因拥抱而满足。《胜乐金刚》第二十一品中说：“观看、欢笑、手持和拥抱，以及二二行等，是所有续部中最殊胜的。”此外，在事续中，如何观想本尊父母呢？《善臂》中说：“左边是白色衣服的女神，稍微画出观看的样子。”这是事续。在行续中观想本尊父母是，《现观庄严论》中说：“怙主具有发髻，他的左边是女神，脸稍微画出微笑的样子。”这是行续。瑜伽部的本尊父母是，《金刚顶》中说：“世尊的左边，是度母罗睺罗母，抓住世尊的手。”这是瑜伽部。观想无上部的本尊父母的方式是，《幻化网》中说：“为了引导有贪欲者，金刚萨埵忿怒，勇士金刚萨埵母，也在中央嬉戏。”