Chinese
以语表示。 意思是说，身体之内，这三身以轮的形状来表示。 完全了解三身，被认为是，大乐轮。 化身、法身和报身，无论完全了解哪一个三身，都是大乐轮，也就是真正的智慧。 欲望是觉悟的自性。 身即是轮，也就是身的轮。 这被称为大乐，意思是具有三身自性的身本身。 具有三身自性的轮本身被宣说，化身、法身和报身，同样是大乐本身。 生处心喉莲花上，三身依之而安住。 宣说了化身。 无余一切有情之，无论何处说生者，彼即是化身，何故化身恒常住。 无余的，意思是属于各种各样的众生。 有情的，意思是处于三有之中的众生，无论生于何处，彼处即是化身。 如何理解呢？ 宣说，何故化身恒常住。 何故是教法的状态。 因此才考察生。 宣说了生的意义本身。 以此生起与化现故，身即被认为变化身。 以此，意思是生处的化身，也就是面容、手和形态等等的自性。 宣说了法身。 法是心的自性，法身也变为在心间。 宣说了报身。 六味乃有色之，以食彼而说受用。 喉间是受用轮，六，意思是冰等自性完全变化，与金刚萨埵一起的五如来等的食用受用。 阿 আলি（ā li，阿） 嘎嘎利 কালী（kā lī，嘎利） 纳达 नाद（nāda，纳达）的两串念珠的自性，纳达完全变化后，纳达的两串念珠也是喉间本身，这被称为报身。 顶上有大乐存在。 意思是说，完全了解三身的是轮。 那就是被认为是大乐。 这样说的。 那也是顶
English
Expressed in words. It means that within the body, these three bodies are expressed in the form of wheels. Completely understanding the three bodies is considered the Great Bliss Wheel. Emanation Body, Dharma Body, and Enjoyment Body, whichever of the three bodies is fully understood, is the Great Bliss Wheel, which is true wisdom itself. Desire is the nature of enlightenment. The body is the wheel, which is the wheel of the body. This is called Great Bliss, meaning the body itself with the nature of the three bodies. The wheel itself with the nature of the three bodies is proclaimed, Emanation Body, Dharma Body, and Enjoyment Body, similarly, it is Great Bliss itself. The place of birth, heart, throat, lotus, the three bodies abide accordingly. The Emanation Body is proclaimed. Of all sentient beings without exception, wherever birth is spoken of, that is the Emanation Body, why is the Emanation Body permanent? Without exception, meaning belonging to various kinds of beings. Sentient beings, meaning those abiding in the three realms of existence, wherever they are born, that place is the Emanation Body. How is it understood? It is proclaimed, why is the Emanation Body permanent? Why is it the state of the teachings? Therefore, birth is examined. The meaning of birth itself is proclaimed. Because of arising and emanation, the body is considered the Transformation Body. By this, meaning the emanation of the place of birth, which is the nature of face, hands, and forms, etc. The Dharma Body is proclaimed. Dharma is the nature of mind, the Dharma Body also becomes in the heart. The Enjoyment Body is proclaimed. The six tastes are of the colored, by eating them, enjoyment is spoken of. The throat is the Enjoyment Wheel, six, meaning the nature of ice, etc., completely transformed, the eating enjoyment of the Five Tathagatas, etc., together with Vajrasattva. The nature of the two strings of Āli आलि (ā li, Āli), Kālī काली (kā lī, Kali), Nāda नाद (nāda, Nada), after Nāda is completely transformed, the two strings of Nāda are also the throat itself, this is called the Enjoyment Body. Great Bliss exists on the crown of the head. It means that what completely understands the three bodies is the wheel. That is considered Great Bliss. So it is said. That is also the crown
Chinese
“ོར་གནས་”是指稳固、不可动摇的自性。这指的是三身无别之自性，即大乐之智慧。具有三身之自性的三个轮，即生处、心间和喉咙的自性。大乐之轮是：“顶上有大乐存在。”三身增长之相的化身。ཀ་（藏文，梵文天城体ka，梵文罗马拟音ka，汉语字面意思：ka）和ཨ་（藏文，梵文天城体a，梵文罗马拟音a，汉语字面意思：a）是ཀཱ་（藏文，梵文天城体kā，梵文罗马拟音kā，汉语字面意思：ka）。ཨཱ་ལི་（藏文，梵文天城体āli，梵文罗马拟音āli，汉语字面意思：阿黎）和ཀཱ་ལི་（藏文，梵文天城体kāli，梵文罗马拟音kāli，汉语字面意思：嘎黎）是那达之鬘二者。具有此二者之自性的ཨ་ཡ་（藏文，梵文天城体aya，梵文罗马拟音aya，汉语字面意思：阿雅）智慧，即报身。ཀཾ་（藏文，梵文天城体kaṃ，梵文罗马拟音kaṃ，汉语字面意思：康）是乐，是ཨ་ཀའི་ཨ་ཡ་（藏文，梵文天城体akā’aya，梵文罗马拟音akā’aya，汉语字面意思：阿嘎阿雅）之身。如实证悟乐是法身。ཨེ་ཝཾ་（藏文，梵文天城体evaṃ，梵文罗马拟音evaṃ，汉语字面意思：诶旺）之字是因缘和合。异熟是法之轮。士夫之作为是受用。乐之轮中无垢染。以因缘和合等而作区分，称为四种果。通达三身者，即是通达一切法者。又是化身等四轮之自性。即是与多种等四者无别之四喜。也就是因缘和合等之四果。ཨེ་ཝཾ་（藏文，梵文天城体evaṃ，梵文罗马拟音evaṃ，汉语字面意思：诶旺）之字是因缘和合。意思是说，智慧与方便无别之自性，多种刹那四者之第一喜，即是因缘和合，一切法一味之自性，是化身轮。异熟是法之轮。特殊成熟即是异熟，比它更高的状态是胜喜。士夫之作为是受用。意思是说，如实受用、如实体验，乐与贪着一味之自性即是受用。由此，士夫之作为，即是士夫所成就的，根与境之第四喜一味之自性之身，与仅仅心识转变之刹那无别，是离喜之喜。那是报身轮，因为那达之鬘二者无别之故。乐之轮中无垢染。意思是说，垢染是贪欲等。谁远离了那些，谁就是无垢染者。它的本体是无垢，舍弃了一切障碍，是三身之相，俱生智。那是
English
"ོར་གནས་" refers to the nature of being stable and immovable. This refers to the indivisible nature of the three bodies, which is the wisdom of great bliss. The three wheels, which possess the nature of the three bodies, are the nature of the place of birth, the heart, and the throat. The wheel of great bliss is: "Great bliss resides at the crown of the head." This is the emanation of the characteristic of the increase of the three bodies. Ka and A are Kā. Āli and Kāli are the two garlands of nāda. Aya, possessing the nature of both of these, is the wisdom, the enjoyment body. Kaṃ is bliss, the Aya body of Aka. Truly realizing bliss is the Dharma body. The letter Evaṃ is the cause and condition. Vipāka is the Dharma wheel. The activity of a man is enjoyment. In the wheel of bliss, there is no impurity. Differentiated by cause and condition, etc., it is said to be the four fruits. Whoever fully knows the three bodies fully knows all dharmas. Again, it is the nature of the four wheels, such as the emanation body. That is, the four joys that are inseparable from the four, such as the various aspects. These are the four fruits of cause and condition, etc. The letter Evaṃ is the cause and condition. This means that the indivisible nature of wisdom and means, the first joy of the four moments of various aspects, is the cause and condition. The nature of all dharmas being of one taste is the emanation body wheel. Vipāka is the Dharma wheel. Maturing in a special way is vipāka. The state above that is supreme joy. The activity of a man is enjoyment. This means that truly enjoying and truly experiencing, the nature of bliss and attachment being of one taste, is enjoyment. From that, the activity of a man means that which is accomplished by a man, the fourth joy of the senses and objects being of one taste, the body of the nature of mind only transforming, inseparable from the moment, is the joy of separation from joy. That is the enjoyment body wheel, because the two garlands of nāda are inseparable. In the wheel of bliss, there is no impurity. This means that impurity is desire, etc. Whoever is separated from those is the one who is free from impurity. Its essence is without impurity, abandoning all obscurations, it is the characteristic of the three bodies, the co-emergent wisdom. That is
Tibetan
དེ་བའི་འཁོར་ལོ་སྟེ། བདེ་བ་ཆགས་པ་དང་བྲལ་བའི་ཡེ་ཤེས་ལ་བདེ་བ་ཆེན་པོའི་འཁོར་ལོ་ཞེས་པའི་དོན་ནོ། །རྒྱུ་མཐུན་ལ་སོགས་པའི་དོན་ཉིད་གསུངས་པ། ལས་སྤྱོད་བཅོམ་ལྡན་ཤེས་རབ་མ། །ལས་ཀྱི་རླུང་གིས་བསྐུལ་བ་ཉིད། །ཇི་ལྟར་བྱས་པ་དེ་བཞིན་སྤྱོད། །རྒྱུ་མཐུན་ཞེས་པར་བསྒྲགས་པ་ཡིན། །རྣམ་པར་སྨིན་པ་དེ་ལས་བཟློག །ལས་ཆུང་འབྲས་བུ་ཆེ་བའོ། །རྣལ་འབྱོར་དག་པ་དྲི་མེད་འབྲས། །སྐྱེས་བུའི་བྱེད་བ་བསྒྲུབས་པའོ། །ཤེས་རབ་ཉིད་ཀྱིས་ལོངས་སྤྱོད་བྱ། །ཞེས་པ་མདོར་བསྟན་པ་འདིའི་རྒྱས་པར་བཤད་པ་སྟེ། བཅོམ་ལྡན་འདས་ཤེས་རབ་གང་ཡིན་པ་དེ་ནི་ལས་ཉིད་ལོངས་སྤྱོད་པའོ། །འདི་ཇི་ལྟར་ཞེ་ན། གསུངས་པ། ལས་ཀྱི་རླུང་གི་བསྐུལ་བ་ཉིད། །ལས་ནི་རླུང་སྟེ། དེས་བསྐུལ་ཞིང་བསྐྱོད་པ་ཉིད་དོ། །ལོངས་སྤྱོད་པ་ཉིད་ཇི་ལྟར་ཞེ་ན། གསུངས་པ། ཇི་ལྟར་བྱས་པ་དེ་ཉིད་སྤྱོད་ལས་ཉིད་ལོངས་སྤྱོད་དོ་ཞེས་པ་སྟེ། དེ་ཉིད་རྒྱུ་མཐུན་ཞེས་པར་བསྒྲགས་པ་ཡིན། རྣམ་པ་སྣ་ཚོགས་ལ་སོགས་པ་རྒྱུ་དང་འབྲས་བུའི་རང་བཞིན་ནི་རྒྱུ་མཐུན་ཞེས་པ་སྤྲུལ་ པའི་སྐུའོ། །རྣམ་པར་སྨིན་པ་དེ་ལས་བཟློག །ཅེས་པ་ལས་ཆུང་བ་ཉུང་ཟད་ལ་གང་ཞིག་འབྲས་བུ་ཆེན་པོ་སྟེ་རྣམ་པ་སྣ་ཚོགས་ཀྱི་མཚན་ཉིད་རྫོགས་པ་ནི་ལས་ཆུང་བའོ། །དེ་ཉིད་འབྲས་བུ་ཆེན་པོ་ནི་ཆོས་ཀྱི་སྐུའོ། །རྣལ་འབྱོར་དག་པ་དྲི་མེད་འབྲས། །ཞེས་པ་རྣལ་འབྱོར་ནི་འདུས་པ་སྟེ། ཨཱ་ལི་ཀཱ་ལི་ནཱ་དའི་ཕྲེང་བ་གཉིས་དབྱེར་མེད་པའོ། །དེ་ཉིད་ཁྱད་བར་དུ་དག་པ་སྟེ་དེ་ཉིད་འབྲས་བུའོ། །གང་དུ་ཞེ་ན། དྲི་མེད་དེ་དྲི་མ་མེད་པ་ཉིད་ནི་ལོངས་སྤྱོད་རྫོགས་པའི་སྐུའོ། །འདི་ནི་སྐུ་གསུམ་སྟེ་སྐུ་གསུམ་དབྱེར་མེད་པ་ཉིད་མངོན་པར་གསལ་བར་བྱེད་པ་སྐྱེས་བུའི་བྱེད་པ་བསྒྲུབས་པའོ། །སྐྱེས་བུ་ལས་བྱུང་བ་ནི་སྐྱེས་བུའི་བྱེད་པའོ། །དེ་ནི་བསྒྲུབས་པ་སྟེ་རང་རྒྱུད་ཉིད་ཀྱིས་ཐམས་ཅད་གྲུབ་པའི་ཕྱིར། །རང་རིག་པ་ཉིད་སྐུ་གསུམ་དབྱེར་མེད་པའོ། །སྐུ་གསུམ་པོ་འདི་ཉིད་རང་རིག་པ་སྟེ་གཉིས་ཀ་དབྱེར་མེད་པའི་ཕྱིར་རོ། །དེ་ཉིད་བཅོམ་ལྡན་འདས་མ་སྟེ། རྣམ་པ་ཐམས་ཅད་མཆོག་དང་ལྡན་པ་སྟོང་པ་ཉིད་ཀྱི་རང་བཞིན་ཡིན་པའི་ཕྱིར་ཡང་དག་པར་རྫོགས་པའི་བྱང་ཆུབ་ཀྱི་ལམ་སྟོན་པའི་ངོ་བོ་ཉིད་ཀྱི་སྐུའོ། །སྐུའི་སྒྲའི་དོན་གསུངས་པ། སྤྲུལ་པའི་འཁོར་ལོར་གནས་བརྟན་པ། །གང་ཕྱིར་སྤྲུལ་པར་གནས་བརྟེན་ནོ། །ཐམས་ཅད་ཡོད་སྨྲ་ཆོས་འཁོར་ལོར། །ཆོས་ནི
Chinese
彼之轮，谓离系缚之乐之智慧，乃大乐之轮之义。宣说同因等之义，事业薄伽梵母智慧，由事业之风所驱动，如何所作如是行，是宣说为同因。异熟即从此违逆，小业大果，瑜伽清净无垢果，士夫之作用成办。以智慧自身受用。此乃简略之教示，此之广说为：何为薄伽梵智慧，即是事业自身受用。此如何耶？如是说：由事业之风所驱动，事业即是风，由此驱动而行。如何受用耶？如是说：如何所作如是行，事业自身受用，此即是宣说为同因。种种等因与果之自性，即是同因，乃化身。异熟即从此违逆，谓小业微少，而何者果大，即种种相圆满者，乃小业。彼即是大果，乃法身。瑜伽清净无垢果，谓瑜伽乃聚集，阿 আলি（梵文天城体：आलि，梵文罗马音：āli，汉语字面意思：阿）嘎嘎里 कालि（梵文天城体：कालि，梵文罗马音：kāli，汉语字面意思：嘎里）那达之二鬘无别。彼即是特别清净，彼即是果。于何处耶？谓无垢，即无垢性，乃报身。此乃三身，谓三身无别性，显现明显，乃成办士夫之作用。从士夫所生者，乃士夫之作用。彼乃成办，谓以自续自身一切成就故。自证即是三身无别。此三身即是自证，谓二者无别故。彼即是薄伽梵母，谓一切种殊胜具足，是空性之自性故，乃真实圆满菩提之道，指示之体性身。宣说身之语之义，于化身轮安住稳固，何故于化身安住，一切有部之法轮，法乃
English
That wheel, meaning the wisdom of bliss free from attachment, is the wheel of great bliss. Explaining the meaning of similar causes and so on: The activity, the Bhagavan Mother of Wisdom, is driven by the wind of activity. As one acts, so one behaves; this is proclaimed as the similar cause. The ripening is contrary to that; small actions, great results. Yoga is pure, the stainless fruit; the actions of the person are accomplished. Enjoyment is through wisdom itself. This is a brief teaching; its extensive explanation is: What is the Bhagavan wisdom? It is the enjoyment of activity itself. How is this? It is said: Driven by the wind of activity. Activity is the wind; it drives and moves. How is enjoyment? It is said: As one acts, so one behaves; activity itself is enjoyment. This is proclaimed as the similar cause. The nature of various causes and effects is the similar cause, which is the Emanation Body. The ripening is contrary to that; small actions, a little, but what has great results, that is, the perfection of various characteristics, is a small action. That itself is the great result, which is the Dharma Body. Yoga is pure, the stainless fruit; yoga is gathering, the two garlands of Āli and Kāli Nāda are inseparable. That itself is especially pure; that itself is the fruit. Where is it? It is stainless, that is, the stainless nature, which is the Sambhogakaya. This is the three bodies; the inseparability of the three bodies is made manifest, accomplishing the actions of the person. What arises from the person is the actions of the person. That is accomplished, because everything is accomplished by one's own continuum. Self-awareness itself is the inseparability of the three bodies. These three bodies are self-awareness, because the two are inseparable. That itself is the Bhagavan Mother, because it is endowed with all kinds of excellence, it is the nature of emptiness, the nature of the body that shows the path of perfect and complete enlightenment. Explaining the meaning of the word "body": Abiding steadfast in the Wheel of Emanation, why abide in Emanation? In the Wheel of Dharma of the Sarvastivadins, the Dharma is