Chinese
息灭诸盖障之义。所生能生之时决定，讷哩谛（藏文，梵文天城体，nṛtī，梵文罗马拟音，讷哩谛，舞女）甘帖玛（藏文，梵文天城体，gandhe mā，梵文罗马拟音，甘帖玛，香女）。所说虽多，然已摄略。无二法界与智慧普贤父母之义。解脱四边，四魔自然摧伏。解脱颠倒之四门。以四无量智慧作利之四母。五身自性身与六。无碍六能仁之义相合。如是说。于离戏义明大续中。开示将受用身之眷属义与自性相合之品，第三十二品竟。之后，又金刚密主请问：奇哉！奇哉！薄伽梵金刚持。如是受用身显现之方式。于此化身之刹土。教主降临之方式如何？化身之诸身如何显现？如是请问。奇哉！奇哉！金刚执持谛听。法身之光化为四十二受用身。彼之语中，化现之化身诸身。为六种所化，宣说各自相应。如是说。又金刚密主请问：教主降临之所如是，以何身之生处。生起证悟之智慧？如是请问。教主开示：不依赖父母。如蜂采花。于优昙婆罗花上。以明智之智慧，假装进入而生。如是说。又开示：金刚执持谛听。我取未曾取之身。见未曾见之二境。知未曾知之一语。说未曾说之一词。彼时生起证悟之智慧。如是说。又问：证悟之智慧如何生起？问。我之法身清净故。生起一切智智。未生受用身，自然圆满故。生起一切种智。我自是化身故。诸法自生大而显现。我之基上四灌圆满。成为四大河流。彼时自然获得自在。慈悲五门无碍故。所化之刹土以慈悲摄持。意之识自生故。智慧生起之基无碍。舌之识化身。语词各自
English
The meaning of completely eliminating the obscurations. The time is fixed for what is to be produced and what produces it, Nṛtī Gandhe Mā (dance girl, fragrance girl). Although there are many things to be said, they have been summarized. The meaning of the non-dual realm and the wisdom Samantabhadra (Kunzang) father and mother. Liberated from the four extremes, the four maras are naturally subdued. The four doors of liberation from perversion. The four mothers who accomplish the meaning with four immeasurable wisdoms. The five bodies, the essence body, and the six. Combined with the meaning of the six unobstructed Thubpas (Buddhas). Thus it is said. From the Tantra of Great Clarity of Meaning Free from Elaborations. The thirty-second chapter, which explains how to combine the meaning of the retinue of the Sambhogakaya with the essence, is complete. Then, again, the Lord of Secrets asked: Kye Kye, Bhagavan Vajradhara! If that is how the Sambhogakaya appears, how does the teacher come to this realm of the Nirmanakaya? How do the Nirmanakayas appear? Thus he asked. Kye Kye, Vajra Holder, listen! The light of the Dharmakaya transforms into forty-two Sambhogakayas. From their speech, the Nirmanakayas that emanate are said to be appropriate for each of the six types of beings to be tamed. Thus it is said. Again, the Lord of Secrets asked: If that is how the teacher comes, by what birth support of the body is the wisdom of realization born? Thus he asked. The teacher replied: Without relying on father and mother, like a bee holding a flower, on the Udumbara flower, the wisdom of intelligence is born by falsely entering. Thus it is said. Again, he said: Vajra Holder, listen! Because I took a body that I had never taken before, I saw two lands that I had never seen before. I knew a word that I had never known before. I spoke a word that I had never spoken before. At that time, the wisdom of realization was born. Thus it is said. Again he asked: How is the wisdom of realization born? He asked. Because my Dharmakaya is pure, the wisdom of omniscience arose. Because the Sambhogakaya is unborn and spontaneously perfect, the all-knowing wisdom arose. Because I myself am a Nirmanakaya, the dharmas arose as a great natural phenomenon. On my basis, the four empowerments are complete. It became four great rivers. At that time, freedom was naturally obtained. Because the five doors of compassion are unobstructed, the fields of those to be tamed are seized by compassion. Because the mind's consciousness is self-born, the basis for the arising of wisdom is unobstructed. The tongue's consciousness is the Nirmanakaya. The words each
Chinese
连接到嗡。 如是说。《无戏论义明大续》中，第三十三品，讲述了化身如何出现在世间。 然后，秘密主问道： “奇哉！奇哉！导师金刚持，请开示三身之义。” 导师答道：“法身的自性是无偏的智慧，并且是无二的。报身的自性是：具有特征的智慧是清晰的，并且是无分别的。化身的自性是：慈悲无间断。法身的定义是遍布和作为所依。报身的定义是：净土、成熟的眷属和受用。化身的定义是：由于无间断的慈悲化现为各种形象，所以是化身。因为短暂，所以是化身。因为显现为相似，所以是化身。因为显现为不确定，所以是化身。法身分为三种：觉性离于识别且不变，是法身的法身。觉性以智慧照见于身，了知无间断，是法身的报身。显现于所化众生的五身是法身的化身。 种姓之子，也可以称之为自性、本体、慈悲三者。也可以称之为安住于基础之上的三身。也可以称之为果在基础之上成就。也可以称之为三身大交融。也可以称之为安住于果的自性之中。报身的法身大者是伟大的遍照如来。报身的报身是四种姓。报身的化身是勇士和勇母。对于这些，名称的差别是：称之为果显现。称之为三身的分类。是报身的三身。化身的三身是：四种姓是法身。勇士勇母是报身。慈悲的光芒是化身。 奇哉！大勇士，也可以称之为慈悲生起的三身。也可以称之为三身到达尽头。这些安住在金刚萨埵的心中，因为导师行持利生之事，所以称之为调伏众生的三身。 奇哉！秘密主，务必记住！我金刚萨
English
Connect to Om. Thus it was said. In the great tantra of 'The Great Expanse of Meaning Free from Proliferation,' the thirty-third chapter explains how the emanation body appears in the world. Then, the Lord of Secrets asked: "O, O, Teacher Vajradhara, please explain the meaning of the three kayas." The Teacher replied: "The essence of the Dharmakaya is non-partisan wisdom and non-duality. The essence of the Sambhogakaya is: the wisdom that grasps characteristics is clear and non-conceptual. The essence of the Nirmanakaya is: uninterrupted compassion. The definition of Dharmakaya is pervasiveness and being the basis. The definition of Sambhogakaya is: pure land, mature retinue, and enjoyment. The definition of Nirmanakaya is: because of the uninterrupted compassion that emanates in various forms, it is the Nirmanakaya. Because it is short-lived, it is the Nirmanakaya. Because it appears similar, it is the Nirmanakaya. Because it appears uncertain, it is the Nirmanakaya. The Dharmakaya is divided into three: awareness is free from identification and unchanging, it is the Dharmakaya of Dharmakaya. Awareness, wisdom, sees the kaya, and knowing is uninterrupted, it is the Sambhogakaya of Dharmakaya. The five kayas that appear to those to be tamed are the Nirmanakaya of Dharmakaya. Son of lineage, it can also be called the three: essence, nature, and compassion. It can also be called the three kayas abiding on the ground. It can also be called the fruit accomplished on the ground. It can also be called the great confluence of the three kayas. It can also be called abiding in the nature of the fruit. The great Dharmakaya of Sambhogakaya is the great Vairocana. The Sambhogakaya of Sambhogakaya is the four families. The Nirmanakaya of Sambhogakaya is the heroes and heroines. For these, the difference in names is: it is called the manifestation of the fruit. It is called the arrangement of the three kayas. It is the three kayas of Sambhogakaya. The three kayas of Nirmanakaya are: the four families are the Dharmakaya. The heroes and heroines are the Sambhogakaya. The rays of compassion are the Nirmanakaya. O great hero, it can also be called the three kayas arising from compassion. It can also be called the three kayas brought to the end. These abide in the heart of Vajrasattva, and because the Teacher performs deeds for the benefit of beings, they are called the three kayas that tame beings. O Lord of Secrets, be sure to remember! I, Vajrasattva
Tibetan
པའ་ནི་སྤྲུལ་སྐུའི་ཆོས་སྐུའོ། །ང་ཡི་དབུ་ཡི་ཐོར་ཚུགས་དང་། མཛོད་སྤུའི་བུ་ག་དང་། ཤངས་ཀྱི་སྒྲོམ་ལ་སོགས་པ་རྣམས་ནས་སྐུ་འཇམ་དཔལ་དྲི་མེད་སྙིང་པོ་ལ་སོགས་པ་རྣམས་ནི་སྤྲུལ་སྐུའི་ལོངས་སྐུའོ། །ཐུབ་པ་དྲུག་དགའ་རབ་རྡོ་རྗེ་ལ་སོགས་པ་རྣམས་ནི་སྤྲུལ་སྐུའི་སྤྲུལ་སྐུའོ། །ཞེས་གསུངས་སོ། །སྤྲོས་བྲལ་དོན་གསལ་ཆེན་པོའི་རྒྱུད་ལས། སྐུ་གསུམ་བྱེ་བྲག་བསྟན་པའི་ལེའུ་སྟེ་སོ་བཞི་པའོ།། །།དེ་ནས་ཡང་གསང་བའི་བདག་པོས་ཞུས་པ། ཀྱེ་ཀྱེ་བཅོམ་ལྡན་རྡོ་རྗེ་འཆང་། །དེ་མཚོན་ཚིག་རྣམས་གསུང་དུ་གསོལ། །ཞེས་ཞུས་སོ། །སྟོན་པས་བཀའ་སྩལ་པ། ཀྱེ་གསང་བའི་བདག་པོ། ངས་བསྟན་རྒྱུད་ལུང་ཐམས་ཅད་དུ། །ངོ་བོ་ངེས་ཚིག་དབྱེ་བ་རྣམ་གྲངས་གང་བྱུང་ཡང་། །ངས་བསྟན་གོང་བཞིན་ཤེས་པར་གྱིས་ཤིག །ཡང་གསང་བའི་བདག་པོས་ཞུས་པ། རྣམ་གྲངས་དོན་རྣམས་གསུང་དུ་གསོལ། །ཞེས་ཞུས་སོ། །སྟོན་པས་བཀའ་སྩལ་པ། ངོ་བོ་ནི་མ་བྱས་པ། མ་བཅོས་པ། མ་བསླད་པ། མི་འགྱུར་བ་རང་བཞིན་རྣམ་པར་ དག་པ། འདུས་མ་བྱས་པའི་ཡེ་ཤེས་ཆེན་པོ། ནམ་མཁའི་ལྟ་བུའི་ཆོས་ཉིད། སྟོང་པ་རྡོ་རྗེའི་ཆོས་ཅན། རིག་པ་དངོས་མེད་ཡེ་དག་ཟང་ཐལ་ཆེན་པོའོ། །རང་བཞིན་ནི་གཞི་གནས་ཀྱི་ཡེ་ཤེས་ཆེན་པོ་ལ། མཚན་ཉིད་འཛིན་པའི་ཡེ་ཤེས་ལྔ། མ་འགགས་པར་ངོ་བོ་ནང་ན་འོད་གསལ་བའོ། །ཐུགས་རྗེ་ནི་སྙིང་པོ་སྐུ་ལྔ། ཕྱག་རྒྱ་མི་འགག་པར་གསལ་བའོ། །རིགས་ཀྱི་བུ་ངོ་བོ་ཆོས་ཀྱི་སྐུ། རང་བཞིན་ལོངས་སྐུ། ཐུགས་རྗེ་སྤྲུལ་སྐུ་སྟེ། ཐམས་ཅད་ཀྱི་གཞི་མ་འགགས་པར་གནས་པས་གཞི་གནས་ཀྱི་སྐུ་གསུམ་མོ། །རྒྱུ་དག་པ་ཆོས་ཀྱི་སྐུ་ལ། འབྲས་བུ་དག་པ་ཆོས་ཉིད་གཟུགས་སྐུ་གཉིས་ནང་གསལ་དུ་གནས་པ་ནི། ཡོན་ཏན་དུ་གྲུབ་པ་སྟེ། གཞི་ལ་གྲུབ་པའི་སྐུ་གསུམ་ཞེས་བྱའོ། །སྐུ་གསུམ་ཇ་ལོག་ཞེས་བྱ་བ་ནི། མཚན་ཉིད་སྡེ་གསུམ་ལས་ཇ་ལོག་སྟེ། འདུས་བྱས་ཀྱི་ཆོས་ཀ་ནས་དག་པས་རང་བྱུང་གི་ཡེ་ཤེས་ལྷུན་གྱིས་གྲུབ་པའོ། །སྔགས་ཀྱི་བ་ལས་ཇ་ལོག་སྟེ། རིགས་ལྔ་གདུལ་བྱ་ལ་སྣང་བས་སྤྲུལ་པ་སྟེ། ལོངས་སྐུ་ལ་སྤྲུལ་སྐུ་ཇ་ལོག་གོ། །རྫོགས་པ་ཆེན་པོ་ལ་སོགས་པ་ཕྱི་ཐུན་མོང་ལས་ཇ་ལོག་སྟེ། བདག་གིས་མ་བསྒོམས་མི་བསྒོམ་བདག་ཉིད་ཆེན་པོའི་དགོངས་པ་དང་མི་འབྲལ་བར་གནས་སོ། །འདུག་ཚུལ་ཇ་ལོག་སྟེ། ཆོས་སྐུ་གཟུགས་སྐུ་གཉིས་ཀྱི་བདག་མེད་བསམ་འདས་ཀྱི་སྐུ་ཡིན་པས། ཆོས་སྐུ་ཇ་ལོག་གོ། །ལོངས་སྐུ་སྤྲུལ་སྐུར་ཇ་ལོག་ཅིང་། སྤྲུལ་སྐུ
Chinese
པའ་ནི་是化身的法身。我的头顶的发髻和，眉间白毫的孔和，鼻子的框架等等之中，身 妙吉祥无垢藏等等是化身的报身。能胜六众 噶绕多杰等等是化身的化身。如是说。在离戏义明大续中，是身三差别开示品第三十四品。之后，秘密主又请问：奇哉奇哉薄伽梵金刚持，请您宣说那些象征的词语。如是请问。导师开示说：奇哉秘密主，我所开示的续部和教言一切中，无论是体性、词义、差别、名称，任何出现，我都开示了，如前一样了知。秘密主又请问：请您宣说名称的意义。如是请问。导师开示说：体性是无为的，无造作的，无错乱的，不变的自性清净，无为的大智慧，如虚空般的法性，空性金刚的法相，觉性无实原始清净大圆满。自性是，于基位的大智慧上，具有体相的五种智慧，无有阻碍体性内在光明。大悲是，心要五身，手印无有阻碍而明现。种姓之子，体性法身，自性报身，大悲化身，一切之基无有阻碍而安住，是基位的三身。因清净是法身，果清净是法性色身二者内在明现安住，是功德成就，称为基位成就的三身。所谓三身加洛，是从体相三类中加洛，从有为法本来清净，所以自生智慧任运成就。从咒语的哇上加洛，五部对所化显现为化身，所以报身对化身加洛。大圆满等等外共同中加洛，我没有修，不修，安住于大本体的意趣不分离。安住方式加洛，法身色身二者的无我，是不可思议的身，所以法身加洛。报身化身加洛，化身
English
Pa is the Dharmakaya of the Nirmanakaya. From my head's topknot, the pore of the urna hair, and the frame of the nose, etc., the body of Manjushri Vimalagarbha, etc., are the Sambhogakaya of the Nirmanakaya. The Six Conquerors, Garab Dorje, etc., are the Nirmanakaya of the Nirmanakaya. Thus it was said. From the Tantra of the Great Expanse of Meaning Beyond Proliferation, the chapter on the Distinction of the Three Kayas is the thirty-fourth. Then, again, the Lord of Secrets asked: Kye Kye, Bhagavan Vajradhara, please speak the words that symbolize that. Thus he asked. The Teacher replied: Kye, Lord of Secrets, in all the tantras and agamas I have taught, whatever arises—essence, definition, distinction, or name—know it as I have taught before. Again, the Lord of Secrets asked: Please speak the meanings of the names. Thus he asked. The Teacher replied: Essence is that which is unmade, uncreated, uncorrupted, unchanging, naturally perfectly pure, the great uncompounded wisdom, the nature of reality like space, the nature of emptiness and vajra, awareness, non-entity, primordially pure, great all-penetrating. Nature is the great wisdom of the ground of being, the five wisdoms that grasp at characteristics, unobstructedly, the essence is luminous within. Compassion is the essence of the five kayas, the mudras manifest unceasingly. Son of the lineage, essence is the Dharmakaya, nature is the Sambhogakaya, compassion is the Nirmanakaya, the basis of all abides unceasingly, these are the three kayas of the ground of being. Cause purified is the Dharmakaya, fruit purified is the two Rupakayas of Dharmata abiding manifestly within, this is accomplished as qualities, it is called the three kayas accomplished on the ground. The three kayas called Ja-log, is Ja-log from the three categories of characteristics, since phenomena are pure from the beginning, self-arisen wisdom is spontaneously accomplished. Ja-log from the 'va' of mantra, the five families appear to those to be tamed as Nirmanakaya, therefore the Sambhogakaya is Ja-log to the Nirmanakaya. Ja-log from the outer commonalities such as Dzogchen, I have not meditated, do not meditate, abiding inseparable from the intention of the great essence. The way of abiding is Ja-log, the selflessness of the two, Dharmakaya and Rupakaya, is the inconceivable kaya, therefore the Dharmakaya is Ja-log. The Sambhogakaya is Ja-log to the Nirmanakaya, and the Nirmanakaya