English
Joy! The three bodies free from attachment and aversion are the manifestation of the five families of Herukas. At this time, the yogi reaches his own measure. At that time, it is called the body being empty and clear, the three bodies unified as one. Thus, when awareness reaches its measure, it is shown in two parts to demonstrate how one's own body is liberated into a body of light. Now, the thirteenth arrangement of the body is when the body is liberated into light. To show that the appearances of the mind are completely pure, the first of the two shows that the way the qualities of the mind manifest is without cessation: The body is liberated into light in this way. At this time, the mind is especially clear because all kinds of different thoughts have ceased, and there are six kinds of direct perception where the perception of the senses is completely purified in its own place: the direct perception where the perception of wisdom is completely purified, the direct perception of wisdom, the direct perception of suchness, the direct perception of samadhi, and the direct perception where the perception of liberation is completely purified. These are the appearances of the extremely uncontaminated direct perceptions, and one knows that the Buddhas who dwell in immeasurable Buddha-fields that are extremely far away are obscured in samadhi. The dharmas known by the three bodies will be known in an instant. Moreover, in immeasurable and countless Buddha-fields, one knows without error the body, speech, mind, qualities, and activities of the Buddhas who dwell on a single atom in numbers equal to the number of atoms. Likewise, the immeasurable bodies of the Buddhas appear in the yogi's mind like a moist myrobalan fruit placed in the palm of one's hand. Thus, after showing that the way the qualities of the mind manifest is without cessation, now, the second is to show that even though the qualities of the mind appear in this way, the nature of the mind itself is not defiled by anything: That is, because of the outer emptiness, the characteristics of things are not things; because of the inner emptiness, it has not become a category of emptiness; because of the emptiness in between, it does not abide in the apprehended and the apprehender. Knowing that all defilements are primordially exhausted in such a mind, no matter what appears or arises, the nature of the mind itself does not waver. Because the essence is emptiness, there is also no characteristic of nature, so there is no conceptual thought. Because one's own essence is clear on its own ground, it is free from multiplicity and parts. That is, there are no actions or habitual tendencies in the divisions of the mind. The aggregate of consciousness and.
Chinese
因为没有界和处等等，所以没有名相词句的戏论。如是等等已经讲述了第十三身义，在身解脱为光明的时候，为了显示心的显现完全清净而分为二来讲述。现在是第十四身义，如是身心二者解脱，以及讲述身心关系断绝之方式，分为二来讲述的第一个部分。讲述身心关系不存在的理由是： 也就是这样身心解脱为光明，在身和心的光明显现的各个时候，身体从依赖中解脱，心与能取和所取的分别念等等，关系断绝是在这个时候，从有漏灭尽的身体中，心再次向外产生，心的体性明亮的心，以如流星划过天空的方式，又在外部的虚空界中，用自己的眼睛清楚地见到。讲述了身心关系不存在的体性之后，现在讲述身心关系断绝是从哪个要点产生的： 如此断绝关系的征象是，见到心性本身是在最初修习的各个时候，从气和身体分离并修习而产生的。如是修行者努力且清净分别念，气的运作是： 在修习的时候，自己从身体向外连同心一起，升起而产生的。这是身体分离后修习的要点。那能见者，从双眼的方面来说，如明灯一般，自己的身体是从光明清净中产生的。在这个时候，自己的心比如火星飞溅一般，不是确定无疑地安住，不安住在自明法性的基础上。显现的部分是以身心二者的方式产生的。像这样的修行者，因为修习身和心的关系，以串习的力量断绝，之后在三界中，这种觉性不会退转。如是等等讲述了第十四身义，如是身心二者解脱，现在分为二来讲述身心关系断绝的方式。现在是第十五身义，讲述因和果的法性，以支分之义二者来讲述的第一个部分。讲述因的法性是： 也就是因超越了作为，果是获得所作的智慧次第和
English
Because there are no realms and sources, etc., there is no elaboration of names and words. Thus, the thirteenth body meaning has been explained. At the time when the body is liberated into clear light, it is explained in two parts to show the complete purification of the mind's appearance. Now is the fourteenth body meaning, thus the two, body and mind, are liberated, and the way in which the relationship between body and mind is severed is explained in two parts, the first part. The reason why there is no relationship between body and mind is explained: That is, in this way, the body and mind are liberated into clear light. At all times when the clear light of body and mind appears, the body is liberated from dependence, and the mind is connected with the grasping and the grasped thoughts, etc. The severance of the relationship is at this time. From the body of exhausted outflows, the mind arises again externally. The nature of the mind, the clear mind, again in the manner of a meteor streaking across the sky, is clearly seen with one's own eyes in the external realm of space. After explaining the nature of the absence of relationship between body and mind, now explaining from what key point the severance of the relationship between body and mind arises: Thus, the sign of the severance of the relationship is that seeing the nature of mind itself arises from separating the wind and body and meditating at all times of initial practice. Thus, the wind activity of a person striving and purifying thoughts is: At the time of meditation, one's own mind, together with the mind, rises outward from the body. This is the key point of meditating after separating the body. That which sees, in terms of the two eyes, like a lamp, one's own body arises from the clear light of purity. At this time, one's own mind, like sparks flying, does not remain definitively, and does not remain on the basis of self-luminous Dharma nature. The appearing part arises in the manner of the two, body and mind. Such a practitioner, because of practicing the relationship between body and mind, severs it with the power of habituation, and later in the three realms, this awareness will not regress. Thus, the fourteenth body meaning has been explained, thus the two, body and mind, are liberated, and now the way in which the relationship between body and mind is severed is explained in two parts. Now is the fifteenth body meaning, explaining the Dharma nature of cause and effect, the first part of which is explained in two parts of the meaning of the limbs. Explaining the Dharma nature of the cause is: That is, the cause transcends action, and the fruit is the order of wisdom to be obtained and
Chinese
脱离，像那样殊胜的法，痛苦完全寂灭，安住于自性。此时，外在的粗大分别念的觉知，以及心的流动的根源止息。刹那生起的念头，从自性清净的相续中真实流动的所依脱离。分别念业之风于法性中自净，从空性自净的因中生起的法，转变自解脱，安住于本然。索玛和本元，以及真实的印证者等，阐述了因的法性。现在阐述第二果的法性，即一切法从一开始就具有清净的自性，一个未成立，所知就不可能有多个。像这样脱离一和多的法性，三或四等数字也在各自的体性中耗尽。像这样耗尽的法性，一个也未成立，所以身也不成立。像这样没有身，智慧也就不可能成立为智慧。像这样显现和不显现的法都耗尽的缘故，在那处所无有退转地行进，因此被认为是果的法性。如是等等阐述了身义十五，即因果的法性，分为二而阐述。现在阐述身义十六，即显现于自性的清净法性，以二者来阐述的第一个部分，阐述微细和粗大的清净方式，于自性清净，微细和粗大清净的法，空性是不可思议的，自性是自生且解脱的。即地、水、火、风的微细和粗大在自性中清净，身体的粗重就自净了。即火微粒、水微粒、极微之微粒等等，一切都逐渐变得越来越微细而止息，声闻所说的具有部分的极微之微粒的少许部分，也不存在于瑜伽士的身上，因为已经解脱为光明清净之身。其中，所谓烦恼的微细，愚痴、业和习气等自净，错乱的显现和清净法性的错乱，于自身也脱离了分别念，对任何事物都不执着，因此烦恼潜伏微细，从一切境粗大生起，微粒生起，少许的烦恼也不存在。
English
Having separated, such a supreme Dharma, the suffering is completely pacified, abiding in its own nature. At this time, the external coarse conceptual consciousness, and the source of the mind's movement cease. Momentary thoughts, separated from the support of truly flowing from the self-purified continuum. The wind of karmic conceptualization is self-purified in the Dharma nature, the Dharma arising from the cause of emptiness and self-purification, the transformation of self-liberation, abiding in its natural state. Soma and the original, as well as the true confirmer, etc., explain the Dharma nature of the cause. Now, the second explanation is the Dharma nature of the result, that is, all Dharmas have a pure nature from the beginning, if one is not established, it is impossible for there to be many knowable objects. Thus, the Dharma nature that is separated from one and many, the numbers such as three or four also exhaust themselves in their respective essences. Thus, the exhausted Dharma nature, not even one is established, so the body is not established either. Thus, without a body, wisdom cannot be established as wisdom either. Thus, because the phenomena of appearance and non-appearance are exhausted, one proceeds without turning back in that place, therefore it is considered the Dharma nature of the result. Thus, these explain the fifteenth body meaning, that is, the Dharma nature of cause and effect, divided into two and explained. Now, the sixteenth body meaning is explained, that is, the pure Dharma nature of appearance in its own place, the first part explained by two, explaining the way of clearing of subtle and coarse, in its own place clearing, the Dharma of subtle and coarse clearing, emptiness is inconceivable, the nature is self-born and liberated. That is, the subtle and coarse of earth, water, fire, and wind are cleared in their own place, and the coarseness of the body is self-purified. That is, fire particles, water particles, extremely minute particles, etc., all gradually become more and more subtle and cease, even the smallest part of the extremely minute particles with parts, as spoken of by the Shravakas, does not exist on the body of the yogi, because it has been liberated into a clear and pure body. Among them, the so-called subtle afflictions, ignorance, karma, and habitual tendencies, etc., are self-purified, the confused appearance and the confusion of the pure Dharma nature, even in oneself, are free from conceptualization, and there is no attachment to anything, therefore the afflictions are latent and subtle, arising coarsely from all objects, particles arise, and even a small amount of affliction does not exist.
Chinese
在展示了微细和粗大的消融方式之后，现在是第二个展示自身蕴聚的耗尽方式： 如此，通过元素和烦恼的微细和粗大各自消融于自身，瑜伽士的色蕴、受蕴、想蕴、行蕴和识蕴这五蕴，最终逐渐变得越来越微细，显现为光明。地、水、火、风四元素的身体的漏尽耗尽后，一切显现都圆满为智慧的空明之身，仅显现为身。此时，安住于无分别的等持中，内外的动摇自然清净。 如果说这是造作的，那不是，因为它超越了身体、语言和意念的造作之法及其所执，甚至连“心造之法”这个词也不存在。如是，以上展示了身体要义第十六，显现消融于自性的法性，分为二而展示。 现在，身体要义第十七，展示法性总体的定义，分为二而展示的第一部分，展示法性的定义： 如此，如上所展示的那些法性的定义是： 一般来说，“法”这个词，是指有无、显空一切聚集，自性汇集之处，因为持有各自的作用和能作用的特征，所以是“法”。因为在显现自身时，持有各自的黑白等种类，所以称为“法”。如是展示了法的定义。 现在，展示“性”的定义： 通过四句经文可知。如是，以上展示了身体要义第十七，展示法性总体的特征，分为二而展示。 现在，身体要义第十八，展示要点的法性，分为二而展示的第一部分，直接展示要点的差别： “要点”是指使意义得以实现，它能使从三界中解脱。 也就是这样的法性：依赖于身体，使法性显现。 其中，依赖于外在四大元素的要点，完整地展示了三身的功德；依赖于内在身体的要点，展示了智慧的明觉强制性地生起；而那生起的方式，是依赖于境的要点，金刚链