Chinese
一切的蕴聚遍布且恒常安住，从所取和能取，以及一切有实和无实中解脱，这就是大乐之身和法身本身。这是这样说的。受用圆满身是脉、气和明点完全清净的智慧，自身脉轮的主尊，即脐轮化身轮，心间法轮，喉间受用轮，以及顶轮大乐轮的法性，智慧脉是具有无量妙相和无量好相之身，气和明点要用文字符号来表示，心间安住的五个元音字母是符号，其所代表的意义是五界之气完全清净的五种智慧，喉间安住的十二个元音字母是符号，其所代表的意义是，十二缘起之气的法性，胜义谛的十二地的智慧。顶轮的意义之母十六元音字母两遍是符号，其所代表的意义是黑白方面的十六喜乐两组。脐间以三十四个明点来庄严是符号，菩提心转移的十六个（明点）两组，并且那两个的每一个的末尾，都有一个遍布一切词语的部分，那些界运行的法性就是大乐唯一，方便的十六喜乐和智慧的十六喜乐，即三十二个，以及共同融入的俱生方便智慧二者。对于那些，气的法性是智慧之气，明点的法性也是智慧之明点，以身语意的差别而安住的处所等称为十地自在，平凡的二十四脉，二十四界，以及依赖于它们的诸气，各自清净为自性就是十地，即处所和近处所是意，田和近田，意欲和近意欲是语，聚合和近聚合，尸林和近尸林是身之地，在生起次第中也与此相顺地作为道用，就是以意语身轮的次第来结合，这样就是十地。
English
The aggregate of everything is pervasive and constantly abides, liberated from the grasped and the grasper, and all that is real and unreal. This is the very body of great bliss and the Dharmakaya itself. This is what is said. The Sambhogakaya is the wisdom of completely purified channels, winds, and bindus. The chief of the chakra of channels in one's own body, namely, the navel chakra, the Nirmanakaya chakra, the heart chakra, the Dharma chakra, the throat chakra, the Enjoyment chakra, and the nature of the wisdom of the great bliss chakra at the crown, is the body with limitless excellent marks and limitless good signs. The winds and bindus are to be indicated by symbolic letters. The five vowels residing in the heart are symbols, and what they represent is the five wisdoms of the completely purified winds of the five elements. The twelve vowels residing in the throat are symbols, and what they represent is the nature of the winds of the twelve links of dependent origination, the wisdom of the twelve bhumis of ultimate truth. The sixteen vowels of the Mother of Meaning at the crown, twice, are symbols, and what they represent is the two sets of sixteen joys of the black and white aspects. The thirty-four clarifying points adorning the navel are symbols, the sixteen movements of bodhicitta in two sets, and at the end of each of those two, there is a part that pervades all words. The nature of the movement of those elements is the sole great bliss, the sixteen joys of skillful means and the sixteen joys of wisdom, that is, thirty-two, and the co-emergent skillful means and wisdom that enter into commonality. For those, the nature of the winds is the wisdom wind, and the nature of the bindus is also the wisdom bindu. The places where they abide, distinguished by body, speech, and mind, are called the lords of the ten bhumis. The twenty-four ordinary channels, the twenty-four elements, and the winds that rely on them, each purified into their own nature, are the ten bhumis, namely, the place and the near place are mind, the field and the near field, desire and near desire are speech, the gathering and the near gathering, the charnel ground and the near charnel ground are the place of the body. In the generation stage, also, using it as a path in accordance with this is to combine it in the order of the body, speech, and mind wheels. Thus, it is the ten bhumis.
Chinese
又真实地显示出来。所谓“权势”一词，也暗示了接近享用和享用，因为在那十个可以行使权力的处所，行使权力者就是那两个处所。这样就是十二地了。这里的成就之义是：根本的法性，具足相好的智慧身；风的法性，一切相的语；明点的法性，大欲不变的乐，此三者体性无别，是胜义的报身，是智慧的十二地和十六喜全部合一的体性。如是说。化身是：无缘大悲和了知有情之义的智慧二者双运，能以适合各种根器的方式成办利生事业，具有利益有情的威力的智慧，是彼等知、悲、力三者融为一体的智慧，完全了知一切有情之义且极明晰，以无缘大悲大乐的自性，自己安住于安乐并将他者安置于大乐，是春；有情众生的如来藏是什么，以及自己的如来藏体性为一且如是照见，是明点，即以明点作为如来藏的表示，体性是平等性智。如是智慧的光芒放射，也是照亮其他的，即以自己的智慧安置有情众生的威力。如是成就之义是：行利生之义的威力的智慧，能以适合各种根器的方式化现各种化身者，即是化身。如是三身，只是从反体的角度来区分，从体性的角度来说没有差别，在佛陀唯一的无二智慧中，从是所有法的法性和以一切功德之聚庄严的角度来说是法身，从身语意的形态中显现的角度来说是报身，从能行利生事业的角度来说是化身。其他显现中新获得的功德是什么，以及以彼等威力所化的化身是什么，那些是三
English
And also truly shown. The word "power" also implies approaching enjoyment and enjoyment, because in those ten places where power can be exercised, the one who exercises power is those two places. Thus, there are twelve grounds. The meaning of accomplishment here is: the fundamental dharma nature, the wisdom body complete with marks and signs; the dharma nature of wind, the speech of all aspects; the dharma nature of bindu, the unchanging bliss of great desire, these three being inseparable in essence, is the sambhogakaya of ultimate meaning, the essence of the twelve wisdom grounds and all sixteen joys united. Thus it is said. The nirmanakaya is: the union of great compassion without object and the wisdom that knows the meaning of sentient beings, capable of accomplishing the benefit of beings in a way that suits various capacities, the wisdom with the power to benefit beings, is the wisdom that integrates those knowledge, compassion, and power, completely knowing all the meaning of sentient beings and being extremely clear, with the nature of great bliss of objectless compassion, oneself abiding in bliss and placing others in great bliss, is spring; what is the tathagatagarbha of sentient beings, and seeing one's own tathagatagarbha as one in essence, is bindu, that is, using bindu as the representation of tathagatagarbha, the essence is the wisdom of equality. The radiance of such wisdom radiates, and also illuminates others, that is, the power to place sentient beings in one's own wisdom. Thus, the meaning of accomplishment is: the wisdom of the power to perform the benefit of beings, the one who can manifest various manifestations in a way that suits various capacities, is the nirmanakaya. Thus, the three bodies are only distinguished from the perspective of opposites, there is no difference from the perspective of essence, in the Buddha's unique non-dual wisdom, from the perspective of being the dharma nature of all dharmas and being adorned with all collections of qualities, it is the dharmakaya, from the perspective of appearing in the form of body, speech, and mind, it is the sambhogakaya, and from the perspective of being able to perform the benefit of beings, it is the nirmanakaya. What are the newly acquired qualities in other appearances, and what are the manifestations manifested by those powers, those are the three
Chinese
仅仅是那些名字的安立而已，实际上并非如此，然而那些的行事业却是真实的。第四个是事业：圆满证悟三身，努力自他安乐。意思是说，对于上面所说的三身，安置众生，就是使三身增长，或者使众生能够很好地证悟，证悟和增长是一个词的不同翻译。有些藏文版本中出现“身语增长，圆满证悟”，这是两种不同的翻译混杂在一起。像这样，自己获得究竟的安乐之身，然后为了他人的利益，给予众生殊胜无上的大乐智慧，这才是主要意义所在，所以特别提出来。其余的，如自身圆满的各种功德，以及将众生安置在暂时的利益和安乐，显现增上生和决定善等其他差别之处，都可以通过暗示来理解。总结以上广说的内容：将根本轮顶礼于众生之怙主。意思是说，四个根本轮，以及位于其中的四个明点，所有垢染的法完全清净，唯有自性如来藏存在，这就是四身的自性。这也就是真正的四个根本轮和四个明点。那是众生怙主一切佛的共同大身，也就是智慧的大海，对此恭敬地顶礼和敬拜。后来的译本中，有“众生自他义利乐”的说法，大多数藏人都按照这个词来解释，但根据觉译本：“自他义利乐，三身极增长，赐予根本轮，顶礼众生怙。”这样才是符合意义的。如此说来，这部论的供赞部分，仲弥的译本中大多是散文形式，觉译本则分为十九个和十三个音节的偈颂，后来的译者们则通常采用四句的形式，但中间的译法更接近于汉文的格式，但这只是
English
Merely the establishment of those names is all, but in reality, it is not so. However, the activities of those are real. The fourth is the activity: Perfectly realizing the three bodies, striving for the happiness of oneself and others. This means that with regard to the three bodies mentioned above, placing sentient beings is to increase the three bodies, or to enable sentient beings to realize them well. Realization and increase are different translations of the same word. In some Tibetan versions, it appears as "body and speech increase, perfectly realizing," which is a mixture of two different translations. In this way, having attained the ultimate body of supreme bliss for oneself, and then for the benefit of others, bestowing the supreme and unsurpassed great bliss wisdom upon sentient beings, this is the main meaning, so it is specifically mentioned. The rest, such as the various perfections of one's own benefit, and placing sentient beings in temporary benefit and happiness, manifesting higher realms and the distinction of definite goodness, can be understood through implication. Summarizing the above extensive explanation: The root chakra is prostrated to the protector of beings. This means that the four root chakras, and the four bindus located therein, all the defiled dharmas are completely purified, and only the self-nature thusness exists, which is the nature of the four bodies. This is also the true four root chakras and four bindus. That is the common great body of all the Buddhas, the protector of beings, which is the great ocean of wisdom, to which we respectfully prostrate and worship. In later translations, there is the saying "the benefit and happiness of oneself and others of beings," and most Tibetans interpret it according to this word, but according to the Jue translation: "The benefit and happiness of oneself and others, the three bodies greatly increase, bestowing the root chakra, prostrating to the protector of beings." This is in accordance with the meaning. In this way, in the praise section of this treatise, the Zhongmi translation is mostly in prose form, while the Jue translation is divided into verses of nineteen and thirteen syllables, and later translators usually adopt the form of four lines, but the middle translation is more similar to the Chinese format, but this is only
English
Therefore, it is not bad to let it flow freely without restraint. In the Chinese texts I have seen, the terms "Dharma Skandha," "Principal Deity," "Possessing Five," and "Meaning of Sanskrit Letters" do not seem to have Sanskrit equivalents. Although I have seen "bodhipakṣadharmasvabhāvasthitāṃ (藏文，梵文天城体：बोधिपक्षधर्मस्वभावस्थितां，梵文罗马拟音：bodhipakṣadharmasvabhāvasthitāṃ，汉语字面意思：Abiding in the Nature of the Wings of Enlightenment)," which means "abiding in the nature of the wings of enlightenment," and "kāyavākcittacakrabheda (藏文，梵文天城体：कायवाकचित्तचक्रभेद，梵文罗马拟音：kāyavākcittacakrabheda，汉语字面意思：Distinction of Body, Speech, and Mind Wheels)," which means "by the distinction of the wheels of body, speech, and mind," the translations by the great translators are more authoritative. Although the meaning is as stated above, if we briefly mention other explanations, all those who hold the Naropa tradition who have come to this place unanimously say this: The stages of the tantra are explained by "equal" and "unequal," etc.; the stages of secrecy are explained by "co-emergent," etc.; the stages of mantra are explained by "very clear," etc.; and the stages of wisdom are briefly explained by "perfectly realizing the three bodies." Furthermore, it is explained that the mandala of the nāḍī is represented by "equal" and "unequal," etc.; the mandala of the letter bodhicitta is represented by "Sanskrit letters," etc.; and the mandala of the body is represented by "body, speech, and mind," etc. And by adding the phrase "I prostrate to the Lord of the Wheel of Nerves," it means paying homage to the four nerve wheels of the base, time, and wheel, thinking that by hitting the key point, wisdom can arise. In reality, they want to express praise for the wisdom of the path and the three mandalas of the base that hit the key point. And the three bodies are explained as the three bodies of the path time, and the thirty-seven wings of enlightenment are also explained as the thirty-seven nerves from the perspective of the cause of combining the purity of the wings of enlightenment. "Equal" is explained as Roma, and "unequal" is explained as rKyangma, etc. There are many subtle ways of explaining. In the texts of the Ngok and Ra traditions, we also see explanations of the four methods that are consistent with these meanings, and various different types of explanations that combine inner and outer secrets. In the commentary of the Brahmin Thagana, although it is not said that this is a brief explanation of the four stages, the framework of the explanation is very consistent with this. One explanation is that the twenty-two wings of enlightenment, such as mindfulness, are the path of ordinary beings, which is "equal"; the remaining fifteen noble paths are "unequal," which is the same as the sutras.