English
The body of the mother. (It is) the excellent complete enjoyment body, as it is said. When it is located at the tip of the vajra, at that time it is also at the tip of the lotus. Such is the enjoyment body, which is the order of wisdom. Moreover, the essence that melts from the seventy-two thousand channels, melts from the bindu of ཧཾ་ (Tibetan, Devanagari ham, Romanized Sanskrit ham, literal Chinese meaning: ham) at the crown of the head, and mixes with the bindu of ཨོཾ་ (Tibetan, Devanagari om, Romanized Sanskrit om, literal Chinese meaning: om) at the throat, thus obtaining freedom from bondage, which is the first joy of the path-time, held firmly above. Likewise, at the heart and navel are supreme joy and joy-free, and in the secret place, the mind of enlightenment dissolves into the central bindu, thus the co-emergent wisdom that can bind. These melting pleasures increase more and more, and because of enjoying bliss, it is called the enjoyment body. Moreover, when the great desire moon, that is, the bindu, is stable at the throat, the beginning of the excellent complete enjoyment body, from when, with the tip of the skillful vajra, the co-emergent that dwells immovably in melting bliss obtains freedom. For the support of the wise mother, whoever dwells at the tip of the vajra, the time or moment of that substitute is at the tip of the lotus. After that, the emanation body is explained: When the complete enjoyment body, at the time of its decline, goes into the bhaga (Tibetan, Devanagari bhaga, Romanized Sanskrit bhaga, literal Chinese meaning: bhaga), it is also described as being as white as a mustard seed, and truly described as the image of the sun, it is said to be the emanation body, the Buddhas and Bodhisattvas, are born from it and radiate. The lord of the lotus dance, the king, possesses the union that opens the lotus. That is also the decline of the complete enjoyment body, after the melting bliss stops, the mind of enlightenment goes upward, and goes into the bhagas (Tibetan, Devanagari bhaga, Romanized Sanskrit bhaga, literal Chinese meaning: bhaga) of the wheel of channels, with the metaphor of the mustard seed, white, and the image of the sun, red, the two are mixed into one, and spread by going into the channels, with the metaphor of the Buddhas and Bodhisattvas, all aggregates, elements, and sources, are born in bliss, and the mandala of the blazing light of tummo radiates and plays, it is the emanation body because it radiates the clear light of the body and pervades all aggregates and elements. The lord of the lotus dance is Amitabha, that is, the bindu, because the channel place is filled with bindus, the lotus is the union that enters into the opening of the channel knots.
Chinese
真实自性身的解说： 化身乃是色身之相， 太阳在那里隐没， 那被称为圆满佛陀之心， 成为一体，没有污垢， 彻底断绝轮回之路， 止息一切戏论，寂静， 无二无别，至极清净， 乃是金刚萨埵的自性。 名为黑汝嘎吉祥。 如前所述，化身的自性，白明点与太阳一同隐没， 如同先前第一刹那，明点安住于微尘之法中， 因风融入和明点聚合之缘故，第二刹那，物质之法的体性于法界中清净，成为遍满乐空智慧。 那是没有污垢，即没有物质之法， 止息戏论，即能取所取的二取显现寂灭， 断绝轮回之路，即断除分别念， 乃是空性的三种体性， 以及圆满佛陀之心，即于等持之时，能觉知自之自性， 于后得时，能了知利他之事， 成为一体，即坛城之轮显现为无量， 金刚是不变，萨埵是安乐， 因此，明点是不变的安乐，即显现方面之三种体性， 虽然清净显现为无量，却没有二取显现， 以及，本初即是至极清净， 黑汝嘎吉祥，即双运之三种体性。 如此，具有九种体性的智慧， 最初是从秘密次第中获得， 向上增进到十二圣地， 最终圆满于圆满佛陀之位。 如此，脉、气、明点转变的智慧是自性身， 转变之因，明点不改变地被系缚是化身， 这二者一同交替生起，是母续坚固后忆十六或秘密次第。 如何交替生起的方式， 之前在十二地和北方时已经解说完毕。 此处法身是密咒次第的智慧，将在下文阐述。 与此法相同，于基础之时，也因后得之火燃起，粗大分别念止息是法身， 白分融化是报身， 从向外移动而使胎生有情生起是化身， 在那里形成。
English
Explanation of the Svabhavikakaya: The Nirmanakaya is the form of the Rupakaya. When the sun sets there, it is called the mind of the complete Buddha. It becomes one, without defilement, completely cutting off the path of samsara, pacifying all elaborations, peaceful, non-dual, supremely pure, and is the nature of Vajrasattva. It is called Heruka Shri. As mentioned above, the nature of the Nirmanakaya, the white bindu with the sun, sets. As in the first moment, the bindu abides in the nature of dust. Due to the merging of the winds and the union of the bindus, in the second moment, the characteristic of material phenomena is purified in the Dharmadhatu, becoming the wisdom of bliss and emptiness in all aspects. That is without defilement, that is, without material phenomena, pacifying elaborations, that is, the dualistic appearance of grasping and being grasped is pacified, cutting off the path of samsara, that is, cutting off conceptual thoughts, which are the three characteristics of emptiness, and the mind of the complete Buddha, that is, at the time of Samadhi, one knows one's own nature, and in the post-meditation state, one is able to understand the benefit of others, becoming one, that is, the wheel of the mandala appears as infinite, and Vajra is immutable, and Sattva is bliss, therefore, the bindu is immutable bliss, that is, the three characteristics of the appearance aspect, although pure appearance arises as infinite, there is no dualistic appearance, and from the beginning it is supremely pure, and Heruka Shri, that is, the three characteristics of union. Thus, the wisdom possessing nine characteristics is first obtained from the secret stages, and then progresses to the twelve Bhumis of the Aryas, and finally becomes complete in the state of the complete Buddha. Thus, the wisdom of the transformation of the channels, winds, and bindus is the Svabhavikakaya, and the cause of transformation, the bindu being bound without changing, is the Nirmanakaya. These two arise together alternately, which is the sixteen Mamsatridanas or the secret stages. How they arise alternately has already been explained in the context of the twelve Bhumis and the northern direction. Here, the Dharmakaya is the wisdom of the stages of mantra, which will be explained below. Similar to this Dharma, at the time of the base, the coarse conceptual thoughts cease due to the burning of the fire of attachment, which is the Dharmakaya. The melting of the white element is the Sambhogakaya. The arising of sentient beings born from the womb from outward movement is the Nirmanakaya. It forms there.
Chinese
脱离之后心不分别而安住是法性身。圆满次第的修法结合之际安住的那些，也依靠自身而拙火的暖稍微燃烧，或者依靠他身而欲妙之火燃烧是法身。白分融化是报身。执持、遣除、周遍三者是化身。从那之中产生的觉受修持是法性身。此处，咒次第法身，智慧的次第报身，密次第化身和法性身结合也是最初成就的当面做的，功德增上是因此密次第全部圆满四身，智慧次第具有二身，咒次第仅仅只有一个。总之，拙火燃烧的道是法身，融乐报身，明点稳固的道是化身，明点清净的道是法性身。同样，这五近取因、能显因、现证菩提也极其清晰且广大的显示，报身是从月亮而证菩提，化身是从太阳而证菩提，法性身是其他三菩提。这是稍微表示的。这样如果具有贪欲的道不会解脱吗想，续是虫的自性，放逸和观看和手执持的，三续中是安住的，贪欲本身和离贪和，舍弃后功德安住的。续叫做大贪欲的道。虫的自性像虫一样，如木中的虫，从木中生也摧毁木一样。融乐不变也从贪欲的因缘产生，贪欲本身是舍弃的道。那也是烦恼贪欲和，安乐的违品离贪全部舍弃后，功德大乐俱生是恒常安住的。无上乘中，这样道没有不完整的显示，行续中观看和，行续中放逸和，瑜伽续中手执持的安乐作为道的方式仅仅是直接显示的安住。第二，宣说五智慧是，所有脉结合，空行母的网集合，秘密叫做地界，殊胜是水，喜悦是火。
English
Remaining without conceptualization after separation is the Dharmakaya. Those who abide in the practice of the completion stage, relying on their own body, the heat of the inner fire slightly blazes, or relying on another's body, the fire of desire blazes, which is the Dharmakaya. The melting of the white element is the Sambhogakaya. Holding, dispelling, and pervading are the Nirmanakaya. Cultivating the experience arising from that is the Svabhavikakaya. Here, the Mantra Order is the Dharmakaya, the Wisdom Order is the Sambhogakaya, and the Secret Order is combined with the Nirmanakaya and Svabhavikakaya, which is done at the time of initial accomplishment. Since the qualities increase, the Secret Order is complete with all four Kayas, the Wisdom Order has two Kayas, and the Mantra Order has only one. In short, the path of blazing inner fire is the Dharmakaya, melting bliss is the Sambhogakaya, the path of stable bindu is the Nirmanakaya, and the path of pure bindu is the Svabhavikakaya. Similarly, this also shows the five proximate causes, manifest causes, and direct realizations of enlightenment very clearly and extensively. The Sambhogakaya is enlightened from the moon, the Nirmanakaya is enlightened from the sun, and the Svabhavikakaya is the other three enlightenments. This is just a partial representation. If that is the case, one might wonder if this path with attachment will not lead to liberation. The continuum is the nature of a worm. In the three continuums of distraction, gazing, and holding hands, one abides in desire itself, detachment from desire, and abiding in qualities after abandonment. The continuum is called the path of great desire. The nature of a worm is like a worm. Just as a worm in wood is born from the wood but destroys the wood itself, the unchanging melting bliss also arises from the cause of desire, but desire itself is the path of abandonment. That is, having abandoned disturbing emotions, desire, and the opposite of bliss, detachment, the qualities of great bliss born together are eternally abiding. In the unsurpassable vehicle, the path is shown to be complete in this way. In the Action Tantra, gazing, in the Performance Tantra, distraction, and in the Yoga Tantra, the way of taking the bliss of holding hands as the path is only directly shown to be abiding. Secondly, explaining the five wisdoms: all the channels are joined together, the net of dakinis is gathered, the secret is called the earth element, the supreme is water, and joy is explained as fire.
English
DA. The wind is the abode of all self-nature, It is said to be eternally abiding, The totality of all Buddhas' self. Or like the form of a mirror, Likewise, it is also equality, Called individual discernment, Likewise, actions are extremely diligent, It is said to be eternally abiding, This is the nature of utmost purity. Or it is Vairochana, Likewise, Ratnasambhava, Or Amitabha, Again, meaning and benefit always abide, The substance of the five nectar pills, The form of bindu is the nature of mind, Utterly pure and great wisdom, Is the nature of all goddesses. It is called Vajrasattva, It is said to be supreme bliss. It is the nature of self-arisen, It is well known as the Dharmakaya. All the channels, in the center of the meaning of the Dharmadhatu, becoming one in essence, is the vow of the net of dakinis. The substance of the five nectar pills, etc., the five elements represent the five nectars, The essence of all elements becomes the nature of the Dharmadhatu, which is the immutable bliss, Vajrasattva, That is the ultimate bliss, therefore it is also called supreme bliss, That is the Dharma, that is, the body or essence or nature of all knowable things, Therefore, it is self-arisen because it is established from the beginning as the nature of abiding. That is, the form of the wheel of the mandala formed from the nature of bindu, Although it has the image of the three realms, it transcends the aggregates, realms, and sources, It is the nature of mind, or heart, or dharmata. The hero of the utterly pure realm, and all the goddesses of the utterly pure channels, are the nature of non-differentiation in essence. Therefore, it will be shown as such, The basis of the differentiation of all wisdom, the utterly pure Dharmadhatu wisdom is, The ultimate truth, the immutable bliss of bindu, The ultimate truth, the true nature of truth and all dharmas, is established from the beginning, From the arising of wind and the manifestation of the utterly pure wisdom of the channel realm, and the aspect of two purities merged into one taste. It is said that this part is also complete in the secret stages and the twelve bhumis of the noble ones, The three channels, elements, and winds, together with all habits, are completely transformed, which is the fruit, the perfect Buddha.