English
Seeing. It is not the reversal of the three realms. Thus it is said. The great Indian siddhas also all traveled through this path, which is clear in their respective dohas. But here, fearing the multitude of words, I cannot write it. However, to say a little, Saraha said: Wonderful, in the center of the sky rises Bhusuku, an unparalleled flower blooms Bhusuku, enjoy the priceless precious flower, this flower grows in the emptiness solitude, this flower has various colors. Thus it is said. Lavapa said: The yogi who has attained appearance, elsewhere these signs should be known: those without the illusion of accomplishment, like the smoke of a dark path, make the eyes stiff, the head bowed, the mind and mental factors unwavering, and the emptiness of seeing emptiness. Thus it is said. Aryadeva said: When the full moon rises, then the king of the mind is completely asleep. The sound of the damaru of joy and compassion, the aim of the noble god is clearly without appearance. Thus it is said. Shantideva said: From seeing the profound Dharma, the evil path, nothing is seen on the dark path. When flowers bloom at the top of the sky, Shantideva said that then illusion is cut off. Thus it is said. Watching and watching until dawn, Shantideva seeks the path with a lamp. Thus it is said. Krishnacharya said: Five flowers appear and dissolve into it, the joyful mind itself appears in the sky. Thus it is said. The unparalleled teacher Atisha said: In the immaculate sky, where does one open the eyes of illusion? Great compassion increases and moistens, it is the support of thought. Existence and non-existence, things and non-things, are free from separation. Following the footsteps of emptiness, etc., all suddenly appear. Thus and so on, it is widely proclaimed. If it is only the tenth-bhumi bodhisattvas who can see the Sambhogakaya, then how is it seen in this situation? The tantra says: Beings with a body of perfect enjoyment and the princes of the sky, etc., are the Dharmakaya. Therefore, the Buddha's body residing in the Pure Abode is called the Sambhogakaya, and it is seen here. And the great enjoyer, here it is clearly said to be the name of the Dharmakaya. On the other hand, the bodies seen in the center of the bindu are all Nirmanakayas.
Chinese
名为“身”，显现多种音声为受用圆满身。这是六合的上师们所说的。此处我自己的观点是：以智慧圆满的显现，认知受用圆满身。因此，智慧圆满的瑜伽士所居住的地方是受用身的净土，眷属被认为是受用身的眷属等等。然而，在智慧未圆满之前的显现，不被称为受用身的净土。智慧圆满的瑜伽士，在自己的心识中，自己所居住的地方是受用身的净土，眷属也是如此。但在他人的心识中，并非如此。因此，这是因为自显是法性的游舞而安立的。如此显现的关键在于，经中说：如来出现也好，不出现也好，一切有情恒常具有如来藏。并且，作为如此的证明，《宝性论》中说：圆满佛身是放射性的，并且法性无差别，因为具有种姓，所以一切有情恒常具有佛性。以三种特征的方式清楚地显示出来。如同水界、黄金和虚空等比喻所说，自性本来清净。同样，在密咒中，《时轮金刚》中说：从身体中未证悟，哪里有遍行给予解脱的佛？没有。众生是佛，因为没有其他伟大的佛存在于这个世间。以及，《古汝续》中说：从珍贵的心中显现的佛和众生都不存在。以及，《二观察续》中说：这即是大智慧，一切都完全存在于身体中，无二无别的方式，是真实与非真实的自性之主，稳定与移动遍布存在，如幻如像存在。《桑布扎续》中说：佛住在自己的身体中，其他任何地方都没有佛。被无知的黑暗所遮蔽的人们，想要在身体之外寻找佛。断绝一切分别念的，大智慧住在身体中。以及，《金刚镜续》中说：居住在有情心中的，是自生无漏的智慧之身。
English
It is called "Body," and the manifestation of various sounds is the Enjoyment Body. This is what the upper lamas of the Six Unions have said. Here, my own view is: Through the manifestation of perfect wisdom, the Enjoyment Body is recognized. Therefore, the place where the yogi with perfect wisdom resides is the pure land of the Enjoyment Body, and the retinue is considered the retinue of the Enjoyment Body, and so on. However, the appearances before wisdom is perfected are not called the pure land of the Enjoyment Body. The yogi with perfect wisdom, in his own mind, the place where he resides is the pure land of the Enjoyment Body, and the retinue is also the same. But in the minds of others, it is not so. Therefore, this is established because self-appearance is the play of Dharma-nature. The key to such manifestation is that the Sutra says: Whether the Tathagatas appear or not, all sentient beings always have the Tathagata-garbha. And, as proof of this, the Uttaratantra says: The perfect Buddha body is radiant, and the Dharma-nature is undifferentiated, because it has the lineage, so all beings always have the Buddha-nature. It is clearly shown in terms of three characteristics. As said in the examples of the water element, gold, and sky, the nature is originally pure. Similarly, in the Mantras, the Kalachakra says: Without realizing from the body, where is the Buddha who pervades and gives liberation? There is none. Sentient beings are Buddhas, because there is no other great Buddha in this world. And, the Gurusadhanamala says: There is no Buddha or sentient being that has emerged from the precious mind. And, the Two Examinations Tantra says: This is great wisdom itself, all completely abides in the body, in a non-dual manner, it is the lord of the nature of reality and unreality, stable and moving, pervading, existing as an illusionary form. The Sambhuta Tantra says: The Buddha resides in one's own body, there is no Buddha anywhere else. Those who are obscured by the darkness of ignorance, want to find the Buddha outside the body. The great wisdom that has abandoned all discriminations resides in the body. And, the Vajra Mirror Tantra says: That which dwells in the heart of beings is the self-born, uncontaminated form of wisdom.
Chinese
不坏明点大乐，如虚空般周遍一切，是不住法身之自性。如是等等新旧续部皆说身中住有大智慧，对此观点一致。因此，以如是存在的要点，以紧 पकड़三门要点等甚深方便，使内明三身无离无合之法性之自性显现于外。如《二观察续》云：众生即是佛，具三十二相，亦从一切众生中显现。如是显现之基础法性，及从彼显现之光芒，于何者显现之道之生处等，亦从本初即自性清净。故非 புதிதாக需要清净，如彼续云：自知自性即清净，清净非由他解脱。及其释云：法蕴、界、生处等，非以实有而安住之物，以身语意三门之勤作而作清净。若问，以身语意三门之勤作而修持，见法性之义，彼非以勤作而作清净耶？答：以勤作见法性之义时，亦非见 आधार上先前不住之物，唯是使安住于 आधार之义明显而已。故非使 आधार上先前不清净者而作清净。譬如瓶内之灯，是依靠打破瓶子而使其明显，非使先前不住者而使其明显。如是说。因此，一切众生之心之法性，于如来藏中，以具有一切无漏功德自性之要点，于此，以善巧方便，今能从凡夫地显现，乃自性大圆满道之独特特征。若对此详细区分，则先前六加行之相 प्रमाण等，有不可思议之殊胜法，如全知法王无垢光等前译智者成就者之言教，特别是全知上师妙音喜之尊前所赐之本觉心之教授等中所说般，应知。
English
The indestructible bindu of great bliss, pervading all like the sky, is the very nature of the non-abiding Dharmakaya. Thus, all the tantras of the old and new traditions agree that great wisdom dwells in the body. Therefore, by the key point of it being so, by profound methods such as seizing the key points of the three doors, the inherent radiance of the Dharma nature, in which the three kayas are inseparable, appears outwardly. As it says in the Two Examinations Tantra: "Sentient beings are themselves Buddhas, possessing the thirty-two marks, and they arise from within all sentient beings." Likewise, the basis of arising, the Dharma nature, and the radiance that arises from it, such as the source of the path in which it arises, are primordially pure by their very nature. Therefore, it is not necessary to purify them anew. As the tantra itself says: "Self-awareness is itself pure; purity is not liberation by another." And its commentary says: "The aggregates, elements, sense bases, and so on, are not purified by the efforts of body, speech, and mind as if they were things established as real entities. If you ask, 'Is it not the case that seeing the meaning of the Dharma nature through the efforts of body, speech, and mind is purification through effort?' The answer is: 'Even when the meaning of the Dharma nature is seen through effort, it is not seeing something that did not previously exist on the ground. It is merely making clear what is already present on the ground. Therefore, it is not making something pure that was previously impure on the ground. For example, the lamp inside a vase is made clear by breaking the vase, but it is not making something clear that was not previously there.'" Thus it is said. Therefore, the Dharma nature of the minds of all sentient beings, the essence of the Sugata, has all the qualities of freedom from defilements as its inherent nature. Here, the unique characteristic of the path of the Great Perfection of Naturalness is that, through skillful means, it can be manifested from the ground of an ordinary being. If this is analyzed in detail, there are inconceivable unique aspects of the sublime Dharma beyond the signs and measures of the six preliminary practices. This is as explained in the teachings of omniscient Dharma King Longchen Rabjam and other learned and accomplished masters of the early translation school, and especially in the instructions on the innate mind given by the omniscient lama Jampal Gyepai Dorje. It should be understood accordingly.
Chinese
如是。因此，正如龙树父子等宣讲狮子吼一样，一切众生都是一种姓氏和一个乘，所以在见到的补特伽罗身上没有不净的过失。所见的刹土也是法性的自显，不费力地自现于自身，不被他显所摄持。不入于错乱之故，是无漏无为法性之自显现，因此刹土自性中没有不净的过失。最终，在法性穷尽之时，一切显现都必须收摄于法界中的要点是，经部等中以木中生火焚烧木自身而寂灭的比喻来表示，以及在《宝性论》中说：“为舍弃故是欺诳性。”及其注释中说：“一切道谛皆是有为，一切有为皆是欺诳性。”一样。学道的证悟，新获得的无漏部分最终止息，必须显现真实义的法身，如《入行论》中说：“心止息故以身证悟。”一样。这所有四种显现的生起，因为是道者的道相，所以或多或少地混合了不净风心的部分，在显现为增减的最后，所有世俗有法之显现都融入法性真实义无为之法界中，从此以后，证悟超越了依赖和观待之名言的，佛陀大乐金刚身。如时轮金刚中所说：“从何处生起三有，人之主宰又将归于何处？”如是说。那时，法界自显之身和刹土等不是止息，而是与法界等同的刹土身之庄严，以无尽庄严轮五种庄严，直到轮回未空之间，利益所化众生。如是功德之法，也是种姓界心性的离垢之力显现，而不是以因缘的勤作新获得的。因此，对于道者的等等征相显现，导师时轮金刚也说是见到了报身刹土。白色和黄色和红色和绿色，蓝色佛陀光芒显现。光芒围绕，见到了色究竟天刹土。此显现是无处之影像。
English
Thus it is. Therefore, just as Nagarjuna and his sons proclaimed the lion's roar that all sentient beings are of one lineage and one vehicle, there is no fault of impurity in the person who sees. The realm seen is also the self-manifestation of the nature of reality, effortlessly appearing to itself, not gathered by other appearances. Because it does not enter into delusion, it is the actual self-manifestation of the uncontaminated, unconditioned nature of reality, so there is no fault of impurity in the essence of the realm itself. Ultimately, the key point that all appearances must be gathered into the expanse when the nature of reality is exhausted is illustrated by the example in the Sutras, etc., of fire arising from wood burning the wood itself and becoming pacified, and in the Uttaratantra, it says, "Because it is meant to be abandoned, it is of a deceptive nature." And in its commentary, it says, "All paths are conditioned, and all conditioned things are of a deceptive nature." Similarly, the newly acquired uncontaminated aspects of the realization of the path of learning ultimately cease, and one must manifest the Dharmakaya of ultimate meaning, as it says in the Engaging in the Bodhisattva Deeds, "Because the mind ceases, it is directly realized by the body." Similarly, since all these appearances of the four visions are the appearances of the path of the path-maker, they are mixed with impure wind-mind to some extent, and at the end of appearing as increase and decrease, all appearances of conventional phenomena dissolve into the unconditioned expanse of the ultimate nature of reality, and thereafter, the Buddha, the Great Bliss Vajra Body, is manifested, transcending even the mere designation of dependence and reliance. As it is said in the Kalachakra, "From where do the three realms of existence arise, and where will the lord of men return?" it is said. At that time, the self-manifestation body and realms, etc., of the Dharmadhatu are not ceased, but the arrangement of the realm body equal to the Dharmadhatu, with the arrangement of the five inexhaustible ornament wheels, benefits sentient beings until samsara is empty. Such qualities of virtue are also manifested by the power of the stainlessness of the lineage realm essence, and are not newly accomplished by the effort of causes and conditions. Therefore, the teacher Kalachakrapada also explained that this sign appearance of the path-maker, etc., is the seeing of the Sambhogakaya realm. White and yellow and red and green, blue Buddha lights appear. Light circles, the Akanishta realm is seen. This appearance is a form image without a place.