Chinese
脐轮于泡中没，反转于脐，则脐如广口器。反转于心，则上部如狮子。反转于喉，则舌如面之覆面，如狮子之语，具梵天之音！应调伏者。对有贪执者，调伏者示现以秘密身调伏之方便，欲求自因，以语宣说，则自身证悟为三身，或安住于甚深。身语意所安住者，证悟彼身即报身，如报身以装饰庄严，身自然而然庄严也。语即化身，如化身具六十支分之语调，能自在语之文字集合也。意即法身，如法身无垢离戏，意离名相之戏论，故身语意三者安住三身也。三身安住于甚深！大论中之体性者，阿赖耶识者，确立阿赖耶为法身有六义：阿赖耶之自性开示，阿赖耶之对境开示，境与眷属与力，定义与六。自性者，乃一切烦恼轮回之基，亦是清净涅槃之所依。对境者，乃广大无边际。境者，乃观法性。眷属者，乃五门之识。阿赖耶之定义，乃黑白诸习气积聚之基。以有习气之故，则定有阿赖耶。力者，乃意之识等诸识生起。如是之阿赖耶转依，则安住于大法身。自性对境境眷属力词，法身大中本然住。法界智与，如镜之智，法身亦成就时，真实法身无垢染。彼法身以何智慧所摄，则有三：体性与作用与转依。体性者，于等持之时，心若何显现，则如虚空显现。阿赖耶之体性，乃显现种种境之习气等。实则乃心之法性。仅此而已，阿赖耶之作用乃一切法之门广大开启。彼转依之方便者，阿赖耶
English
By reversing the navel chakra into the bubble, the navel becomes like a wide-mouthed vessel. Reversing into the heart, the upper part resembles a lion. Reversing into the throat, the tongue covers the face like a mask, and like the speech of a lion, it possesses the sound of Brahma! Those to be tamed. To those with attachment, the tamer shows the means of taming with a secret body, desiring self-cause, speaking in words, then one's own body realizes the three bodies, or abides in the profound. What abides in body, speech, and mind, the realization is that the body is the enjoyment body (Sambhogakaya), just as the enjoyment body is majestic with ornaments, the body is naturally majestic. Speech is the emanation body (Nirmanakaya), just as the emanation body possesses sixty branches of speech, it is able to control the collection of letters of speech. Mind is the Dharma body (Dharmakaya), just as the Dharma body is immaculate and free from elaboration, the mind is devoid of the elaboration of characteristics, therefore the three bodies abide in the three aspects of body, speech, and mind. The three bodies abide in the profound! The nature within the great treatise is: the alaya-consciousness. Establishing the alaya as the Dharma body has six meanings: showing the nature of the alaya, showing the object of the alaya, object, retinue, and power, definition and six. Nature is the basis of all afflictions and samsara, and also the support of pure nirvana. The object is vast and boundless. The object is to view the nature of reality. The retinue is the consciousness of the five senses. The definition of the alaya is the basis for the accumulation of all black and white habits. Because there are habits, it is certain that there is alaya. Power is the arising of the consciousness of mind and other consciousnesses. Such a transformation of the alaya abides in the great Dharma body. Nature, object, environment, retinue, power, word, the Dharma body inherently abides in the great. The wisdom of the sphere of Dharma and the wisdom like a mirror, when the Dharma body is also accomplished, the true Dharma body is without defilement. By what wisdom is that Dharma body encompassed, there are three: nature, function, and transformation. Nature, at the time of meditative equipoise, how does the mind appear, it appears like space. The nature of the alaya is the habits of the appearance of various objects. In reality, it is the nature of the mind. Only this, the function of the alaya is the vast opening of the door of all dharmas. The means of transforming that place is the alaya.
Chinese
既不赋予边际、功德和过失，也没有内外、没有中央，如虚空般显现之时，便是未生起的智慧自显现，并且阿赖耶识转为法界智慧，是为如是说。 镜子般智慧的体性是：境的相貌如何显现，心的分别念如何生起，它对任何事物都不畏惧，既不狭隘也不广阔，对任何事物都不执着，这就是阿赖耶识镜子般智慧的体性显现。 镜子智慧的作用是：当见到阿赖耶未生起的智慧之时，内外一切法都如阿赖耶般显现，阿赖耶自显现转变之时，称为一切法显现。 一切法显现而明了。 转变是当一切法转变为法界智慧之时，法界未被改造之时，镜子般的智慧不间断地明了，法界明了而不动摇地转变，界与智慧无离无合地安住之时，也成就了法身，所以说是清净真实法身。 这就是对法界和镜子般智慧二者的法身的阐述。 再用“也”字来阐述，是密咒和名相共同的意愿，所谓“དྷརྨ་ཀཱ་ཡ་（藏文，梵文天城体，Dharmakāya，法身）”是法身，与佛地相结合，法界完全清净，镜子般的智慧是如来藏的自性，称为法身。“དྷརྨ་དྷཱ་ཏུ་བི་ཤུདྡྷེ་（藏文，梵文天城体，Dharmadhātu viśuddhe，法界清净）”是法界完全清净，力量和无畏等圣法生起和产生的因和界限，就是法界。 如来藏上暂时的烦恼和所知障如同云朵一般，并且清净如同虚空界一般，所以称为法界完全清净。“ཨཱ་དརྴ་ཛྙཱ་ན་（藏文，梵文天城体，Ādarśa jñāna，镜子般智慧）”是镜子般的智慧，因为缘于法界完全清净，所以远离了一切能取所取的分别念，阿赖耶识转变，如同擦拭过的镜子中显现一切事物一般，一切法的影像显现，称为镜子般的智慧。 智慧身于蕴中解脱， 轮回涅槃受用大王位， 各自皆为普ོག་平等性。二智合一报身佛。大乐总集是，何者是报身，以及由何智慧所摄集？首先是戒蕴毗卢遮那佛，定蕴宝生佛，以及智慧的自性、事业和转依。自性是进入一切境并且断除的是意，将他者执着为我和我所的是烦恼者。意的业是智慧的不动佛，以及解脱的无量光佛。解脱智慧所见的蕴、成就和五者是轮回的安乐五妙欲和受用女人的，断除涅槃的习气，并且了知各种事物。烦恼者的意的业是，遮蔽不让看见阿赖耶识。转依是，阿赖耶识从安乐、力量和无畏中行事。连同王位、妃嫔眷属。当阿赖耶识如虚空般显现之时，在各种相状尚未生起之前，从种姓中，了知一切法为何，没有希望和疑虑，并且，意转依为个别了知的智慧，称为转依。当阿赖耶识如虚空般显现之时，因为没有执着自他，由于各个意义没有差别，所以烦恼者的意转依为平等性智，称为转依。那二种智慧合一就是报身。安住于报身。此处如果以符合密咒特征的方式解释报身，则不平等和相等的蕴报身是：阿萨玛萨玛班杂冈达（藏文，梵文天城体：अस मस सम पञ्च स्कन्ध，梵文罗马拟音：Asama sama pañca skandha，汉语字面意思：不平等平等五蕴）。阿萨玛是不平等，也就是过去的诸佛。萨玛是平等，也就是变得和过去的那些佛相同。班杂冈达是五蕴，也就是无漏的戒律，以及禅定，智慧，解脱的，解脱智慧所见的蕴，也就是见到佛的蕴，因为这些是一般人所没有的，所以说是不平等和相等的五蕴。桑波伽卡雅（藏文，梵文天城体：सम्भोगकाय，梵文罗马拟音：saṃbhogakāya，汉语字面意思：报身），是圆满受用身，以平等性智和，个别观察智二者，体验无余的法之受用和，大乐，是毗卢遮那佛的身。称为圆满受用身。萨玛达加那（藏文，梵文天城体：समताज्ञान，梵文罗马拟音：samatājñāna，汉语字面意思：平等智），最初在第一地上就是那
English
It does not give rise to limits, qualities, and faults, nor does it have inside and outside, nor does it have a center. When it appears like the sky, it is the self-appearance of unarisen wisdom, and the alaya transforms into the wisdom of the dharmadhatu, so it is said. The nature of mirror-like wisdom is: Whatever the appearance of the object, whatever the arising of mental thoughts, it is not afraid of anything, neither narrow nor wide, not attached to anything, this is the manifestation of the nature of the alaya mirror-like wisdom. The function of mirror wisdom is: When seeing the unarisen wisdom of the alaya, all phenomena of inside and outside appear like the alaya, when the self-appearance of the alaya transforms, it is called the appearance of all phenomena. All phenomena appear clearly. Transformation is when all phenomena transform into the wisdom of the dharmadhatu, when the dharmadhatu is not modified, the mirror-like wisdom is clearly uninterrupted, the dharmadhatu transforms clearly and immovably, when the realm and wisdom abide without separation, the dharmakaya is also accomplished, so it is said to be the pure and true dharmakaya. This is the explanation of the dharmakaya of the dharmadhatu and mirror-like wisdom. Furthermore, using the word "also" to explain, it is the common intention of mantra and nomenclature, the so-called "དྷརྨ་ཀཱ་ཡ་（Tibetan, Devanagari, Dharmakāya, Body of Dharma）" is the dharmakaya, combined with the Buddha-land, the dharmadhatu is completely pure, and the mirror-like wisdom is the nature of the Tathagatagarbha, called the dharmakaya. "དྷརྨ་དྷཱ་ཏུ་བི་ཤུདྡྷེ་（Tibetan, Devanagari, Dharmadhātu viśuddhe, Pure Dharmadhatu）" is the completely pure dharmadhatu, the cause and limit of the arising and production of noble dharmas such as power and fearlessness, is the dharmadhatu. Temporary afflictions and cognitive obscurations on the Tathagatagarbha are like clouds, and pure like the realm of the sky, so it is called the completely pure dharmadhatu. "ཨཱ་དརྴ་ཛྙཱ་ན་（Tibetan, Devanagari, Ādarśa jñāna, Mirror-like Wisdom）" is mirror-like wisdom, because it is based on the completely pure dharmadhatu, it is free from all grasping and grasped conceptualizations, the alaya consciousness transforms, just as everything appears in a wiped mirror, the image of all phenomena appears, called mirror-like wisdom. Wisdom body is liberated in the aggregates, Samsara and Nirvana enjoy great kingship, Each is universally
English
Ok sameness. The union of two wisdoms is the Sambhogakaya Buddha. The great bliss is the union of all. What is the Sambhogakaya and what wisdom does it encompass? First, there is the aggregate of morality, Vairochana, and the aggregate of samadhi, Ratnasambhava, as well as the nature, activity, and transformation of wisdom. The nature is that which enters all realms and cuts off is the mind. That which grasps others as self and belonging to self is the afflicted one. The activity of the mind is the immovable Akshobhya of wisdom, and the immeasurable light of liberation. The aggregate of seeing the wisdom of liberation, the accomplishment, and the five are the five desirable qualities of samsaric bliss and the enjoyment of women, cutting off the karmic imprints of nirvana, and knowing various objects. The activity of the afflicted mind is to obscure the alaya consciousness, not allowing it to be seen. The transformation is that the alaya consciousness acts from bliss, strength, and fearlessness. Together with the kingdom and the retinue of queens. When the alaya consciousness appears like the sky, before various signs have arisen, from the lineage, knowing what all dharmas are, without hope or doubt, and the mind transforms into the wisdom of individual realization, it is called transformation. When the alaya consciousness appears like the sky, because there is no grasping of self and other, since the various meanings are not different, the afflicted mind transforms into the wisdom of equality, it is called transformation. The union of those two wisdoms is the Sambhogakaya. Abiding in the Sambhogakaya. Here, if the Sambhogakaya is explained in accordance with the characteristics of mantra, the unequal and equal aggregate Sambhogakaya is: Asama sama pañca skandha (藏文，梵文天城体：अस मस सम पञ्च स्कन्ध，梵文罗马拟音：Asama sama pañca skandha，汉语字面意思：Unequal Equal Five Aggregates). Asama is unequal, which is the Buddhas of the past. Sama is equal, which is becoming the same as those Buddhas of the past. Pañca skandha is the five aggregates, which are the undefiled morality, and samadhi, wisdom, liberation, the aggregate of seeing the wisdom of liberation, which is the aggregate of seeing the Buddha, because these are not possessed by ordinary people, therefore it is said to be the unequal and equal five aggregates. Sambhogakāya (藏文，梵文天城体：सम्भोगकाय，梵文罗马拟音：saṃbhogakāya，汉语字面意思：Enjoyment Body), is the body of perfect enjoyment, with the wisdom of equality and, the wisdom of individual observation, experiencing the enjoyment of the dharma without remainder and, great bliss, it is the body of Vairochana. It is called the body of perfect enjoyment. Samatājñāna (藏文，梵文天城体：समताज्ञान，梵文罗马拟音：samatājñāna，汉语字面意思：Equality Wisdom), initially on the first ground is that
Chinese
当证悟意时，不分别自他，证悟平等性。从高地到更高地修习，当成为不住于佛地的涅槃时，烦恼意的处所转移，变成智慧，称为平等性智。པྲ་ཏྱ་བེ་ཀྵ་ཎ་ཛྙཱ་ན་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）名为：个别自证智，是意的识转变处所，成为总持、等持和禅定等入定的基础，对于一切所知无有障碍的智慧进入，降下大法雨，断除种种疑惑，成为示现身琉璃等宝物颜色的原因，称为个别自证智。法界虚空清净时，所化有情利益行，化身大轮亦复现，寂静忿怒自显现。化身事业成就者，化身空行幻化胜乐尊。何为化身？即于法界虚空清净的宫殿中，安住的报身五部佛的化现。调伏所化六道有情，化现的轮涅之显现，也以寂静的六能仁作六道之利，以及化现忿怒身调伏鲁扎等恶毒者。化身寂静与忿怒二者，示现利益无余众生。若以咒语与体性相符而作解释，ནིརྨྨཱ་ཎ་ཀཱ་ཡ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）名为：化身，以事业成就智，对于任何应调伏的众生，化现种种方便的身语意，示现种种，故名为化身。ཀྲི་ཏྱཱ ནུཥྛཱ་ན་ཛྙཱ་ན་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）名为：事业成就智，是眼等五根识转变，于一切世间界，以种种无量方便，成为成办众多有情利益之基础，故名事业成就智。由此成就一切化身之事业。智慧自性从何变？以何智慧而摄持？事业成就之智慧，自性乃五根执持各自对境。五门之业，乃各别见色等。处所转变，乃如虚空之阿赖耶。