English
The teachings of Owo are, the apprehended and apprehender with tubes. The places of mind and wisdom are pointed out, the dwelling place of great wisdom is, the bindu of pure realm of phenomena. Thus residing in the precious space, the way of residing, the place, and the way of appearing are vast and boundless, know the above and below. The mind resides in the windy and cold place, the path is also shown as two kinds. What connects the precious ocean is, the white, soft, hollow vein. When the bindu is not filled with blood, great wisdom flows without bias. That is said to be the path of wisdom. The throat is shown as the path of the mind, that is the channel through which breath flows. The door is said to be two kinds, the door of wisdom and the door of mind. The door of wisdom is two kinds, the pervasive and invisible door and the hidden door, shown as two kinds. The clear nature of transparency, the manifest door of wisdom is shown as the eye. The door of mind is the three doors of desire, the flow and non-flow of breath distinguishes the various consciousnesses. The qualities of wisdom all appear complete, the faults of mind are the dharmas of samsara, that and what arises from that are counted. Alas, son of lineage, if that profound meaning is explained by combining it with metaphors, formerly on the summit of Mount Sumeru, in the ocean called Sun Ocean, lived a Naga king named Jewel Light. It is said that he felt weary and looked up and down, in a place called Pure Lotus Garden, he saw a precious house decorated with the sun and moon. It is said that he also went there and made it his dwelling palace. It is said that he made a temple on the upper level and resided there. Then he looked again, in a city called Windy City, he saw a minister called All-Doer. He went there and appointed him as minister. It is said that the king and minister had a dispute. Then the minister rode a horse of driven power, went to the path of universal movement, went to the three doors of strife, searched for five kinds of jewels, and offered tribute to the king, but the king was not pleased or satisfied, the people and ministers were cut off from hope, the king and minister fought, the king punished the minister, the people were demoted, the king and minister separated, the offerings were interrupted, and the king went to the palace. Because there was no opponent to fight, it is said that he was very frustrated. Jñānacittapraveśayā svādu ī (Tibetan: ཛྙཱ་ན་ཙིཏྟ་པྲ་བེ་ཤ་ཡཱ་སྭ་དུ་ཨཱི, Sanskrit Devanagari: ज्ञानचित्तप्रवेशया स्वादु ई, Sanskrit Romanization: jñānacittapraveśayā svādu ī, Chinese literal meaning: Wisdom mind enter, sweet, i)
Chinese
嗡 达卡拉，如是说。从《明点普照大论》中，开示心与智慧的差别，第八十五品。之后，秘密主再次请问： 噫！噫！薄伽梵金刚持，请宣说四种引导。如是请问。 导师开示说： 噫！噫！金刚持，谛听勿散乱。 自身本性的特征是， 依靠明镜， 如是如何确定的那样， 三身无合离之义， 本来任运自成， 以表和语两种方式来确定。 噫！秘密主，引导要知道有四种。 为什么呢？ 因为确定有四种境的缘故。 哪四种呢？ 法身宝藏的空隙为一， 报身五圆满为二， 化身中阴三有，三身无合离是圆满具足。 这四种是不虚假的，因为是确定的，所以远离疑惑。 具有四谛之理的形态，是引导的不可阻断的觉性。 种姓之子是数量确定的理由。 在宣说口诀的时候，显示为两个次第，即基位任运自成的次第和证悟现前的次第。 噫！秘密主，基位任运自成的次第是， 首先是法身的引导， 之后是报身的引导， 之后是化身的引导， 之后是三身无合离的引导， 引导的方式有两种，即表引导和语引导。 第一种表引导有四种，即金刚萨埵的明镜中的五彩虹光， 相似明镜中的面具， 光明双眼的结合，以及太阳。 光和光芒。 表达的语有四种，首先是象征法身的例子。 噫！具器者，此乃心之明镜曼遮， 这不是真正的法身， 要知道这像什么镜子。 例如，这个镜子没有内外， 同样，要知道法身也没有内外。 例如，这个镜子没有前后， 同样，法身也没有前后。 例如，这个镜子是透明的， 同样，法身是无垢清净的透明。 例如，这个镜子没有内部，内部没有障碍，天空是明亮的， 同样，在法身透明的自性中，三身在内部显现安住，
English
Om Ta Ka La, thus it was said. From the Great Treatise of the All-Illuminating Bindu, the differentiation between mind and wisdom is shown, the eighty-fifth chapter. Then, the Lord of Secrets again asked: Ee! Ee! Blessed Vajradhara, please speak of the four introductions. Thus he asked. The Teacher replied: Ee! Ee! Vajra-holder, listen attentively without distraction. The characteristic of one's own nature is, by relying well on mirrors, just as it is determined, the meaning of the three bodies being inseparable, being spontaneously accomplished from the beginning, is determined by means of symbols and words. Ee! Lord of Secrets, the introduction should be known as fourfold. Why? Because it is determined as four realms. What are the four? The space of the Dharmakaya treasure is one, the Sambhogakaya with five perfections is two, the Nirmanakaya, the three bardos, the three bodies inseparable is the perfect endowment. These four are not false, and because they are certain, they are free from doubt. Having the nature of the four truths, it is the unobstructed awareness to be introduced. Son of lineage, it is the reason for the definite number. When proclaiming the instructions, it is shown in two stages: the stage of the spontaneously accomplished ground and the stage of realized manifestation. Ee! Lord of Secrets, the stage of the spontaneously accomplished ground is: first, the introduction of the Dharmakaya; then, the introduction of the Sambhogakaya; then, the introduction of the Nirmanakaya; then, the introduction of the three bodies inseparable. There are two ways of introducing: one is the symbolic introduction, and the other is the verbal introduction. The first symbol is fourfold: the five rainbow lights in the mirror of Vajrasattva, the mask in the likeness mirror, the union of the two light eyes, and the sun. Light and rays. The expressing sound is fourfold: first, an example symbolizing the Dharmakaya. Ee! Vessel-holder, this crystal mirror of the heart, this is not the actual Dharmakaya, but know what kind of crystal it is. For example, this crystal has no inside or outside, likewise, know that the Dharmakaya has no inside or outside. For example, this crystal has no front or back, likewise, the Dharmakaya has no front or back. For example, this crystal is transparent, likewise, the Dharmakaya is immaculate and pure, transparent. For example, this has no inside, inside there is no obstruction, the sky is clear, likewise, in the transparent nature of the Dharmakaya, the three bodies abide clearly within,
Chinese
将空性智慧视为核心。犹如在此水晶中显现五光，法身显现二色身以度化二类有情。 种姓之子，报身的口诀是：当将镜像展示于镜面之时，犹如镜子清澈明亮，法性亦清澈明亮。 犹如镜中显现影像而无自性，法性界中五身显现而无自性存在。 种姓之子，化身以手印、语言和合之时，以语言指示，犹如镜子清澈明亮，二者皆为不净之界。 犹如以被水沾湿的眼睛观看镜子，五光显现。 象征之眼的光芒生起，智慧化身于光中显现。 三身无有聚散，于手印和语言和合之时。 唉！金刚持，务必摄持！ 犹如太阳狮子的目光具有精华和光芒，法身以慈悲庄严色身。 犹如太阳与光芒不可分离，三身本自无有聚散， 存在。 唉！金刚持，务必摄持！ 证悟现前的次第是：从中有以下开始计算。 化身的指示是法性中有的指示。 报身圆满的指示是五种圆满的指示。 三身无有聚散的指示是圆满具足的指示。 法身的指示是大圆满的指示。 应与口诀相符而宣说。 首先指示中有，因其证悟而显现为身，之后指示五种圆满。 从此，现前智慧等一切圆满，是为指示圆满具足。 慈悲生起而入涅槃，因此是大圆满。 三种指示，指示口诀亦已出现，务必指示。 例如，任何的四种象征，征相是菩提心，四种指示的不变征相。 意义是三身无有聚散。 真实意义有十二种。 所指示的四处已于前述，彼等十六种应知。 对此有四种意趣。 以任运成就的四种确定口诀，证悟指示。
English
Recognize emptiness as having the essence of wisdom. Just as five lights appear in this crystal, the Dharmakaya appears as two form bodies to tame two types of beings. Son of lineage, the instruction for the Sambhogakaya is: When a mirror image is shown on the surface of a mirror, just as the mirror is pure and clear, so is the nature of reality pure and clear. Just as images appear in a mirror but have no inherent existence, the five kayas appear in the realm of reality but exist without inherent existence. Son of lineage, when the Nirmanakaya is joined with mudra, speech, and union, the introduction through speech is like a mirror being pure and clear, the two water lamps are the impure realms. Just as when looking at a mirror with watery eyes, five lights appear clearly, the light of the symbolic eye arises, and the wisdom Nirmanakaya appears clearly as light. The three kayas are inseparable, and when mudra and speech are joined, O Secret Lord, definitely hold them together! Like the lion's gaze of the sun, which has essence and rays of light, the Dharmakaya is adorned with compassion as the form body. Just as the sun and its rays are inseparable, the three kayas are primordially inseparable. They exist without separation. O Secret Lord, definitely hold them together! The order of realized manifestation is counted from the Bardo onwards. The introduction to the Nirmanakaya is the introduction to the Dharmata Bardo. The introduction to the Sambhogakaya is the introduction to the five perfections. The introduction to the inseparability of the three kayas is the introduction to the perfect endowment. The introduction to the Dharmakaya is the introduction to the Great Perfection. It should be explained in accordance with the instructions. First, introduce the Bardo. Because it is realized and appears as a kaya, then introduce the five perfections. Then, when omniscience and so on are completely perfected, it is the introduction to the perfect endowment. Compassion arises and enters Nirvana, therefore it is the Great Perfection. The three introductions, the instructional advice for the introductions have also appeared, definitely show them. For example, the four symbols of anything, the sign is Bodhicitta, the unchanging sign of the four introductions. The meaning is that the three kayas are inseparable. The true meaning has twelve aspects. The four places to be introduced have been shown above, those sixteen aspects should be known. There are four intentions for this. With the four definitive instructions of spontaneous accomplishment, realize the introductions.