English
There is no complete accomplishment, having obtained the body of the Great Perfection of non-duality. Now it has no action or agent, now it does not revert to the three realms, therefore, in this life, the end of the body is clinging to coarse things such as flesh and blood, moving unimpeded by relying on a slight movement of thought, abiding by relying on a slight dwelling of consciousness, experiencing by relying on taking suffering, and being close to self-separation from all appearances by relying on a slight appearance of light. The nature of reality is not truly exhausted, but because it is close to exhaustion, it is called exhaustion. The nineteenth chapter, from the Great Perfection of Exhaustion, thus cultivating the three samadhis, purifying the appearances of experience, shows the way of exhausting the nature of reality. Now the twentieth chapter, from the difference between the ground and the path, the key to habituating the fruit, shows the distinction of non-reversal. By the yogi who is accustomed to the ground. And so on, it is shown. On the ground, it is not the conceptualization that the form of the ground of things has not been transformed into something else. On top of that, by the yogi who is accustomed to mindfulness, one's own place will not revert to the place of sentient beings' samsara, the three realms. The connection between mind and body becomes empty, therefore, the ground has no name. On the path, the two paths of entering and purification are related, and it is known that there is no entering. The yogi who is accustomed to this, the elements are the subtle differences of earth, water, fire, and wind that form the body, obscuring the appearance of wisdom with impurities such as the central mountain, and thus exhausting it. The appearance of pure wisdom arises, and impurities are purified from the cessation of illusion. In the fruit, one is accustomed to the ground of exhaustion and the fruit of the three bodies. That is also from the ground of exhaustion that is pure from the beginning, and the fortunate one reaches the other shore of the non-reverting three realms. Thus, the twentieth chapter, from the difference between the ground and the path, the key to habituating the fruit, shows the distinction of non-reversal. Now the twenty-first chapter, because of being accustomed to the three samadhis, how the distinctions of qualities appear in the yogi's continuum, is shown as follows: Alas! Great Bodhisattva, listen. Calling the compiler, as stated above, thus my samadhi, for the fortunate person who is endowed with the habit of these three, the first appearance is light, the second is bindu.
Chinese
我，第三，由于对三身具有确定的信念，获得了三身不退转的地位。即使没有修习这三种三摩地，只要有缘分的人掌握了它，也会这样发生。此外，如果修习，也会显现安住于法身、报身、化身三身之中。那么，对于没有修习的这个，谁来教导使其知晓呢？对于任何事物都不执著，三藏珍宝的法都能在心中显现。这些是进入和信奉的功德，对于实物，就是这样获得的。无论谁修习这三种三摩地，对于那个人来说，在三界中迷乱的执着对象从根本上断除，以前所谓的迷乱不会在心中显现，现在不会安住于迷乱，或者说以后会变得迷乱，这些都是不可能的。对于此人的体验生起，在实相的层面，基础圆满，完全清净，言语确定，从任何地方都不造作，无勤地安住在基础上的禅定获得，因此三界没有名称。因为没有它，所以轮回的轮转断绝。因为它断绝了，所以没有能断和所断。如是，第二十一个，通过串习三种三摩地，功德的差别如何在瑜伽士的相续中显现，已经展示。现在是第二十二个，通过串习三种三摩地，功德的差别如何在瑜伽士的相续中显现，已经展示。现在是第二十二个，通过串习三种三摩地，由于不改变而完全在法性的虚空中获得寂灭，展示了不超越法性现量。嗟！菩提萨埵谛听！等等这样展示。嗟！是不变的意义所指。菩提，是清净，萨埵是道，谛听是给予的加持。我的三种三摩地，无论哪个瑜伽士串习到量，现在进入了没有在三界中退转之地的道，将轮回的诸法抛在身后，不住于实物的能取所取，因此是空性，它本身没有成为自性，因此是光明，不堕入这两者的边，因此从原始清净的处所超越了迷乱的轮转。现在才获得对觉性的身体的自在，因此，金刚链的身体显现为智慧，获得了三身的边
English
I, the third, having a definite conviction in the three kayas, attain the state of non-regression from the three kayas. Even without practicing these three samadhis, it happens as soon as a fortunate one grasps it. Furthermore, if practiced, one will also manifestly abide in the three kayas: Dharmakaya, Sambhogakaya, and Nirmanakaya. Moreover, who will teach and make known this very thing that has not been practiced? Without being attached to anything, the teachings of the three precious pitakas will appear in the mind. These are the qualities of entering and having faith. In reality, this is how it is attained. For the person who practices these three samadhis, the objects of attachment that are confused in the three realms are cut off from the root. The previous so-called confusion does not appear in the mind. It is known that one does not abide in confusion now, or that it is impossible to become confused later. For the person in whom this experience arises, the foundation is perfected on the level of reality, completely pure, and the words are decisive. Without exertion from anywhere, effortless meditation that abides on the foundation is attained, so the three realms have no name. Because it does not exist, the wheel of samsara is cut off. Because it is cut off, there is no object to be abandoned and no agent of abandonment. Thus, the twenty-first, having shown how the distinctions of qualities arise in the continuum of the yogi through familiarizing oneself with the three samadhis. Now, the twenty-second, having shown how the distinctions of qualities arise in the continuum of the yogi through familiarizing oneself with the three samadhis. Now, the twenty-second, through familiarizing oneself with the three samadhis, one attains complete nirvana in the expanse of dharmata due to immutability, showing that one does not transcend the direct experience of dharmata. Alas! Bodhisattvas, listen! And so on, it is shown. Alas! refers to the definitive meaning. Bodhi is purification, sattva is the path, listen is the blessing given. Whichever yogi familiarizes himself with the measure of my three samadhis, now enters the path where there is no place to regress in the three realms, abandoning the dharmas of samsara behind, not abiding in the apprehended and apprehender of objects, therefore it is emptiness, it itself has not become self-nature, therefore it is luminosity, not falling into the extremes of these two, therefore, from the primordially pure place, one has gone beyond the wheel of confusion. Now, having attained freedom over the body of awareness, therefore, the vajra chain body manifestly takes the wisdom, attaining the limit of the three bodies.
Chinese
因此，既然它不住留在记忆和思维中，在法尽之处，自之觉性与金刚链（rdo rje lu gu rgyud）无离，因此，此时，前所未见地，从根本上见到境之法性清净，没有各种分别念的名相。因此，见到没有各种觉性的眼睛。现在，觉性本身光明、实空，哪里也没有去。融入法界自性之境地，因此它无处可去，无处可错，三界从自身空寂。如此融入，三身之自性显现的口、眼、耳，以及光明的，以及智慧的口、眼、耳等都已穷尽，空性本身也无所缘。如此，对于三身执着为有相之身的边际穷尽，知觉变得无所思，因为在那之中，甚至没有体验生起，所以称为法性穷尽。为何穷尽呢？因为这之中没有所谓的“身”，也没有所谓的“智慧”，所以穷尽。因此，因为不依赖于词句，所以词句不能使人成佛。因为连能说出的词句都没有，所以称为穷尽。那么，是没有更高的，还是真实本身什么也没有呢？也不是，因为它的功德显现的方式无碍地显现，所以所显现的一切无非是法性，在能力和嬉戏上没有阻碍。而且，因为它没有成为自续，所以对于事物之自性，没有说它位于此处或彼处的地方。因为没有执着于我或我所，所以称为所依之法空，以及称为明，以及身和智慧等穷尽，所以不可能再返回。而且，因为没有缘于此的因，没有执着于境和有境的因，所以现在心的流动自然穷尽。因此，外境的所取之分本来就空，不是暂时的。那么，也不是执着于它本身，因为那本身在各自的自性中空寂。现在，因为此在更高的体性中成立，也没有执着，所以以不断绝的关键，不能称此为空。那么，是变成了有相吗？同样，光明的显现怎么可能存在呢？它安住于无分别之中。而且，从未在光明的层面上存在于任何地方，不是能取和所取的体验。那么，事物
English
Therefore, since it does not abide in memory and thought, at the peak of the exhaustion of phenomena, since one's own awareness is inseparable from the vajra chain (rdo rje lu gu rgyud), therefore, at this time, without having seen it before, one sees that the nature of phenomena of the realm is primordially pure, without the names of various conceptualizations. Therefore, one sees that there are no eyes of various awarenesses. Now, awareness itself is luminous, empty of substance, and has not gone anywhere. Having entered into the realm of the nature of reality, therefore it has nowhere to go and nowhere to err, the three realms are empty from their own ground. Having thus entered, the mouths, eyes, and ears of the three bodies' own form, and of light, and of wisdom, etc., are exhausted, and emptiness itself is not apprehended as an object anywhere. Thus, the limit of the body that grasps the three bodies as having form is exhausted, and consciousness becomes unthinking, because there is not even an experience of arising in that, so it is called the exhaustion of the nature of phenomena. Why is it exhausted? Because there is no so-called "body" or so-called "wisdom" in this, so it is exhausted. Therefore, since it does not rely on words, words cannot lead to enlightenment. Since there are not even words to be spoken, it is called exhaustion. Then, is it that there is nothing higher, or that there is nothing at all in reality itself? It is not, because the way in which its qualities manifest arises without obstruction, so everything that appears is nothing other than the nature of phenomena, and there is no obstruction to skill and play. Moreover, since it has not become one's own continuum, there is no place to say that the nature of things is located here or there. Since one does not fixate on self or what belongs to self, it is called the emptiness of the object to be relied upon, and it is called clarity, and since the bodies and wisdoms are exhausted, it is impossible to return. Moreover, since there is no cause for focusing on this itself, no cause for grasping at object and subject, now the movement of mind is naturally exhausted. Therefore, the parts of the external realm that are apprehended are empty from the beginning, they are not adventitious. Then, it is not that one grasps at that itself, because that itself is empty in its own respective place. Now, since this is established in the higher essence and there is no grasping, by the key of non-cessation, one cannot call this empty. Then, has it become characterized by signs? Likewise, how could the appearance of luminosity exist? It abides in impartiality. Moreover, it has never been experienced as existing anywhere from the perspective of luminosity, it is not an experience of grasper and grasped. Then, things
Chinese
如果有人问，是否像外道所说的惩罚那样没有经历呢？从智慧本身的角度来说是没有的，但从智慧的反面来说是可以显现的，因此，因为没有存在或不存在这两种极端的污垢，所以对无垢清净的智慧的显现进行诽谤，并说从那反面显现，所以对智慧进行命名。这样将简略的第二义归纳为二十二个部分，阐述了这些章节的论典。如是，在提及名称时阐述了《六界》等。修持方面，依靠精进努力来掌握，如前所述，通过修习三种等持，证悟在法性的界中无二无别地完全寂灭。第六个是数字的差别。所谓地狱的生处，是指地狱的体性、词义、分类、业的转变、寿命的量、痛苦的量、业和业的差别。体性是由于业的支配而感受痛苦之苦。词义是由于在寒热的痛苦中煎熬而称为地狱。分类是寒冷地狱和炎热地狱两种。虽然称为寒冷地狱，但由于先前业的成熟，同时体验到咸味和冷触两种感觉。虽然先体验到炎热的痛苦，但也同时体验到寒冷，所以称为地狱。寒热的痛苦持续很久。其中，产生炎热的原因是在所有杀生的时刻，火作为助缘而产生的。寒冷是先前普遍杀生时，水作为助缘而立即成熟的。如此，这些轮回也是各自业成熟的作为，具有共同的原因。由于强大的业力会将众生抛向痛苦之苦，因此，与此原因相符，成熟为寒热。其中，如果以不同的方式来区分寒冷地狱的幻化，则有八种：阿秋、吉呼、寒冷、大寒冷、索塔姆塔姆、如乌 উৎপལ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：乌 উৎপལ་，utpala，utpala，青莲花）般裂开、如乌 उत्पལ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：乌 উৎপལ་，utpala，utpala，青莲花）般大裂开、如莲花般绽放。其中，阿秋（水）的巨大程度为一百劫。痛苦的程度，例如：