Chinese
如果知道如是之自性，则会知晓一切佛法的纲要和广说。因此，特别是考虑到所化众生的根器，虽然安立了基础、道路、结果三者，但实际上并未超出空性显现为因果的缘起自性，因此没有差别，且归于同一密意。第六，基础、道路、结果的结合是：如此，以善巧方便的世俗菩提心所 विशेष（梵文天城体：विशेषा，梵文罗马拟音：viśeṣa，汉语字面意思：殊胜）的三种律仪等所有白净方面的善根，以及甚深智慧无生大印和无别双运的方式修持，则会生起无有缺失且功德圆满的唯一佛陀薄伽梵，即：别解脱律仪的果是化身，菩萨律仪的果是报身，密咒持明律仪的果是大乐身，在以三种律仪统摄相续的基础上，如四瑜伽般修持，则会生起法身。一个身所在之处，三身皆在，因此，三身无别即是自性身，如云：三身无别此，名为自性身。如是宣说。获得五种身相，即称为大印殊胜成就，大印即是周遍一切者，殊胜即是佛陀薄伽梵之究竟法身，成就即是所有功德事业。又，在基础和道路的阶段，以善巧方便的世俗菩提心所 विशेष（梵文天城体：विशेषा，梵文罗马拟音：viśeṣa，汉语字面意思：殊胜），积累福德资粮，因此，在果位上，他利圆满的功德色身便会产生；以甚深智慧胜义菩提心所 विशेष（梵文天城体：विशेषा，梵文罗马拟音：viśeṣa，汉语字面意思：殊胜），积累智慧资粮，因此，果位上，自利圆满的功德法身便会产生。如龙树所说：以此善根，一切众生。也说明了自利胜义是法身，他利胜义是色身，二者从二菩提心或二资粮产生，二者也并非他体，基础、道路、果
English
If one knows suchness itself, one will know the essence and elaboration of all dharmas. Therefore, especially considering the minds of those to be tamed, although the ground, path, and result are established as three, in reality, they do not go beyond the self-nature of dependent origination in which emptiness arises as cause and effect. Therefore, there is no difference, and they converge into one intention. Sixth, the combination of ground, path, and result is: Thus, through the skillful means of conventional bodhicitta, which is distinguished by the three vows, etc., all the roots of virtue on the white side, and through practicing profound wisdom, unborn mahamudra, and inseparable union, the result is that one perfect buddha bhagavan arises, without defects and complete with all qualities. The result of the pratimoksha vow is the nirmanakaya. The result of the bodhisattva vow is the sambhogakaya. From the mantra vidyadhara vow, the result is the mahasukha kaya. On top of combining the three vows with the continuum, practicing according to the four yogas, the dharmakaya arises. Wherever one kaya is, all three kayas are present. Therefore, the three kayas being inseparable is the svabhavikakaya, as it is said: These three kayas are inseparable, it is called the svabhavikakaya. Thus it is said. Obtaining the five kayas is called the supreme siddhi of mahamudra. Mahamudra is that which pervades all. Supreme is the ultimate dharmakaya of the buddha bhagavan. Siddhi is all qualities and activities. Again, at the time of the ground and path, through the skillful means of conventional bodhicitta, accumulating merit, therefore, in the result, the rupakaya, which is the perfection of others, arises. Through profound wisdom, ultimate bodhicitta, accumulating wisdom, therefore, in the result, the dharmakaya, which is the perfection of oneself, arises. As Nagarjuna said: Through this virtue, all beings. It also shows that the ultimate benefit for oneself is the dharmakaya, and the ultimate benefit for others is the rupakaya. These two arise from the two bodhicittas or the two accumulations. These two are also not different. The ground, path, and result