Chinese
于明朗朗然二者之清净中，基、迷乱之方式、遍布之方式、处所、境或门、道等分别于心与智慧而宣说，本体安住于身，自性安住于光明，大悲安住于智慧与光明之明点中而宣说，与先前所说之三不坏及意义之界相同，因此，为了指示其，身内明朗如宝瓶身，光明中间明朗如宝瓶之灯，明点与智慧外在明朗如饰品之光芒外射般安住，具有五种意界与一切果法之本体，以离戏之方式，如佛指指引般，无有根器利钝等六种特点，光明与智慧之指示等，从比喻、意义、征相三者之门，于二十一种方便指示庄严之续部中所说，以及《摩尼宝鬘》中所说之能表所表，意义方便基之精华，花之自性续部所说之所有，于无遮中如何适合，虽无有，然以嗔恚之力量，于恒常而观之方面浸润，乃与自己之父法相违，故于此生与来世，成为无有间隙之痛苦之因，乃从觉性之衰损而执持，故此宣说乃为殊胜。又从经、幻、心三者，宣说非为他者之真实性，以及佛陀自性之续部，以及名为心之密意胜者之教言，以及子续，以及三句，以及宝藏幻钥等中，佛陀法身智慧三重寂静之本尊众安住于心中，以及报身忿怒尊于脑中，以及悲心化身于脉中，以及明点自生身于一切脉中，以及智慧通彻身于身体之坛城中安住之方式，所有这些皆非为无而遮止之故，于彼之上，那些分别又如何能成立？如此之证教，由《灯饰明鉴》与《优波提舍》等所明示，故不作繁述。总而言之，于《自生》中云：真实佛陀之密意，于一切有情之自续中，以身与智慧之方式而安住，彼亦于心之坛城中，如少许之油或芝麻许，以未生圆满之方式而安住。如是云。此外，又于《细布》中云：珍
English
In the clarity of the two, Ong and Sal, the basis, the manner of delusion, the manner of pervasion, the place, the realm or the gate, the path, etc., are separately spoken of in relation to mind and wisdom. The essence abides as the body, the nature abides as light, and compassion abides as the thigle of wisdom and light. This is explained, and it is the same as the previously explained three indestructible ones and the realm of meaning. Therefore, in order to point it out, the inner clarity of the body is like a vase body, the intermediate clarity of light is like a lamp in a vase, the outer clarity of thigle and wisdom abides like the outward shining of light from an ornament. It possesses the essence of the five wisdom realms and all the resultant dharmas. In a non-elaborate manner, like a Buddha pointing with his finger, without sharp or dull faculties, etc., the introduction to light and wisdom, which possesses six characteristics, etc., is explained in the tantra adorned with the introduction of twenty-one methods through the three doors of example, meaning, and sign. And in the Garland of Pearls, the signifier and the signified, the essence of meaning and method, the essence of the base, the nectar, all that is spoken of in the tantra of the nature of flowers, how can it be suitable for negation? Although it is not, due to the power of entering into hatred, being immersed in the aspect of viewing as permanent is contrary to one's own father's dharma. Therefore, in this life and the next, it becomes a cause of suffering without interruption, because it is grasped from the decline of awareness. Therefore, this explanation is supreme. Furthermore, from the three, Sutra, Illusion, and Mind, the thusness that is not other is spoken of, and the tantra of the Buddha's own nature, and the words of the Victorious Ones, called the Mind's Intent, and the Son Tantra, and the Three Words, and the Treasury of Magical Keys, etc., the peaceful deities of the Buddha's Dharmakaya, the wisdom triple, abide in the heart, and the Sambhogakaya, the wrathful one in the brain, and the Nirmanakaya of compassion in the veins, and the thigle self-arisen body in all the veins, and the wisdom all-penetrating body abides in the center of the body's mandala. All of these are not negated as non-existent, so how can those distinctions be established on them? Such proofs and scriptures are made clear by the Lamp Ornament and the Upadesha, etc., so I will not elaborate. In short, in Self-Arisen it says: The intent of the true Buddha abides in the self-continuum of all sentient beings in the manner of body and wisdom. It also abides in the mandala of the heart, like a small mustard seed or sesame seed, in the manner of unproduced perfection. Thus it says. Furthermore, in the Fine Cloth it says: Precious