Chinese
十二行圆满，显示特殊的差别。内在的身语意十二行，行持诸佛的安乐大受用。以秘密的十二行，增长所有佛的功德。如是行持身语意，圆满一切，化身具有的智慧达到究竟。如是则有十二圆满处，十二本师，十二眷属，十二教法，十二时。五五圆满共有六十，三十六行，共九十六，化身对一佛土的掌管事业达到究竟。如是第五身义将化身教法分为二而讲述。现在第六义，将这些身也算作十八，将具有体性的理解一并显示，分为二来讲述的第一，简略显示身的八法，身之体性等在下面讲述。现在第二，向外显示这些身的体性。其中，身的体性显示，名是名称，性是不造作。理解的差别是：上等智慧者理解法身的体性是法所知，从所修持中成就，是法身的体性。中等智慧者理解从所欲功德自性清净中成就，是报身的体性。下等智慧者理解从各种方便的差别自显自解脱中成就，是化身的体性。三身各自的理解是：一切迷乱的显现自性清净，是法身自己的理解。各自的身色和手印在显现的对境中显示，是报身的理解。再次，相好庄严，肢体圆满，具有各种装饰，根门清净，圆满正等觉智慧，自性了知，是化身的理解。如是第六身义将这些身算作八法，将具有体性一并显示，分为二而讲述。现在第七身义讲述三身的住处，分为二来讲述的第一，三身的真实住处。
Chinese
所要展示的是，法身、报身、化身的安住方式是，展示法身、报身、化身这三种。对此，心的特征是产生想法，意的特征是怀疑、犹豫不决，以及分别念的特征是引发种种不同。境的特征是显现和不显现，宗派的特征是见解和怀疑，身的特征是口、眼、耳，显现的特征是颜色等，为了从这些法中解脱出来。因此，具有事物属性的颜色、生处、来去、以及形体的形成都不存在。显现的自性清净，因此没有能做和所做。觉性的自性解脱，因此元素在自身清净。不是以形体和颜色的方式存在，这就是法身的安住方式。此外，普遍明亮的自性圆满，光明和智慧，以及智慧聚集的身体颜色、手印、面容和手都清晰显现。各自种姓的主尊和眷属无余圆满安住。内在的觉知在智慧中清晰显现，执持相的五种智慧，各自不混杂而清晰安住，享受六种神通。因此，身体显现没有自性，因此内外通透无碍，面容坦然安住。语的显现没有自性，因此自生伟大、不间断的语言自生自显，与无相之法，无二地安住。意的显现没有自性，因此，普遍对所化众生的境，显现种种景象，内在不分别的单一智慧体性，不可分割地安住，这就是报身。随应所化众生而安住于相应的形体，内在为了清净所化众生的相续，根识的清净显现等等，以六神通，随应所化众生的意乐和想法而说法，自身在任何地方都不动摇，法性无二，没有竞争对手，处于伟大的等持中，这就是化身。如上直接展示了三身的安住方式。现在，第二部分是展示三身之意的安住方式：外在对显现不动摇，因此也没有成立为身体的体性。内在的觉知不动摇，因此语言的表达和
English
What is to be shown is how the Dharmakaya, Sambhogakaya, and Nirmanakaya abide. It shows these three: Dharmakaya, Sambhogakaya, and Nirmanakaya. Regarding that, the characteristic of the mind is to generate thoughts, the characteristic of the intellect is doubt and indecision, and the characteristic of discrimination is to evoke various differences. The characteristic of the object is appearance and non-appearance, the characteristic of tenets is views and doubts, the characteristic of the body is mouth, eyes, and ears, and the characteristic of appearance is color, etc., in order to be liberated from these dharmas. Therefore, the color of things with properties, the sense bases, coming and going, and the formation of form do not exist. Since the nature of appearance is self-purified, there is no doing or being done. Since the nature of awareness is self-liberated, the elements are purified in their own place. It is not existing as form and color, this is how the Dharmakaya abides. Furthermore, the nature of universal clarity is complete, light and wisdom, and the body color of the gathering of wisdom, hand gestures, face and hands are clearly visible. The main deities and retinues of each lineage abide completely and perfectly. Inner knowing is clearly manifest as wisdom, the five wisdoms that grasp characteristics, abide distinctly without being mixed, enjoying the six superknowledges. Therefore, the body's appearance has no self-nature, so it is transparent and unobstructed inside and out, and the face abides serenely. The appearance of speech has no self-nature, so the spontaneously arising great, uninterrupted words arise spontaneously, abiding non-dually with the signless dharmas. The appearance of mind has no self-nature, so, universally, various appearances arise in the realm of those to be tamed, and the nature of the single wisdom of non-discrimination abides indivisibly, this is the Sambhogakaya. Abiding in accordance with the form of whatever being is to be tamed, and inwardly, in order to purify the continuums of those to be tamed, the pure appearance of the senses, etc., with the six superknowledges, teaching the Dharma in accordance with the inclinations and thoughts of whatever being is to be tamed, and without moving anywhere by itself, the nature of reality is non-dual, without rivals, abiding in great equanimity, this is the Nirmanakaya. As shown above, the way the three bodies abide is directly shown. Now, the second part is to show how the minds of the three bodies abide: outwardly, it does not waver in appearance, so it is not established as the nature of the body. Inwardly, awareness does not waver, so the expression of speech and the
Chinese
扎勒！持密者不动摇，心之意念自然明澈为一。无上秘密之觉性不动摇，功德之显现方式任何处皆不滞碍。不住亦无碍而安住，彼性于一切处皆明澈，事业无碍而通彻，乃是法身之智慧，心之安住方式。复次，外在有法之有情，觉性于自心显现之分，知晓色身有法无自性。内在法性之觉性，使一切语之法于自性中明澈。秘密自证无二而觉知，心之意念安住于自地，然大悲无偏颇而显现。如是觉知真如清净之智慧，功德之生起方式不滞碍，已超越过失。如是，从显现之分，事业种种自性无二者，乃是报身之智慧，心之安住方式。复次，显现声响之诸法一切平等性，远离依赖，色身法性化现为种种方便，内在无偏颇分别之语，显现为种种音声。秘密心性完全清净，任何处皆不分别，心之意念明点唯一，任何处任何时皆不动摇。如是，真如欲求完全清净，功德满足有情之希愿，一切希愿皆圆满。由此，事业作为一切皆完全圆满。此乃化身之智慧，心之安住方式。如是，身要义第七，以二分方式开示三身之安住方式。现在，身要义第八，以二分方式开示身语之自性与法性之第一，真实开示三身之自性。其中，身于自性中明澈，于自识中解脱，自法性，相显现，乃是法身自性。如是，法身自性是空性。因为是空性，于任何体性皆不成立。又，于自性中明澈乃是报身之自性。内在觉知觉性不滞碍，而外在色身明显显现乃是化身之自性。如是开示三身之自性后，现在第二开示三身之法性。其中，法身之法性是，一切
English
Tral la! The secret holder, unwavering, the mind's intention is naturally clear as one. The supreme secret's awareness, unwavering, the manifestation of qualities is unobstructed in any place. Abiding without obstruction or impediment, that nature is clear in all directions, and activity is unobstructed and thorough. This is the wisdom of the Dharmakaya, the way the mind abides. Furthermore, sentient beings with external phenomena, the aspect of awareness dawning in their own minds, know that the form body phenomena are without inherent existence. The inner nature of awareness makes all the teachings of speech clear in their own nature. The secret, self-awareness, knows without duality, and although the mind's intention abides in its own place, compassion arises without partiality. Thus, knowing the suchness as pure wisdom, the arising of qualities is unobstructed, having transcended faults. Thus, from the aspect of appearance, various activities are non-dual in nature. This is the wisdom of the Sambhogakaya, the way the mind abides. Furthermore, all phenomena of appearance and sound, the equality of suchness, are free from dependence. The form body nature emanates into various methods, and the inner, impartial speech arises as various sounds. The secret mind is completely pure, not differentiating in any place. The mind's intention, the single bindu, does not waver in any place at any time. Thus, the suchness desire is completely pure, fulfilling the hopes of beings for qualities, fulfilling all desires. From this, all activities and actions are completely perfected. This is the wisdom of the Nirmanakaya, the way the mind abides. Thus, the seventh essential point of the body, the way the three bodies abide, is taught in two parts. Now, the eighth essential point of the body, the nature and suchness of body and speech, is taught in two parts. First, the actual teaching of the nature of the three bodies: Among them, the body is clear in its own nature, liberated into its own awareness, its own suchness, appearance, is the nature of the Dharmakaya itself. Thus, the nature of the Dharmakaya is emptiness. Because it is emptiness, it is not established as any entity. Again, being clear in its own nature is the nature of the Sambhogakaya. Internally knowing and awareness unobstructed, while the external form body is manifestly visible, is the nature of the Nirmanakaya. Having taught the nature of the three bodies, now the second teaching is the suchness of the three bodies. Among them, the suchness of the Dharmakaya is: all
Chinese
圆满中没有任何扬弃，于觉知中明晰，无有物质的分别念，是法身的法性。三界不退还于自性，气息无有内外流动，无有去来，是报身的法性。外在声词无有自性的言说，故而戏论止息于内，内在明晰故而无有处所，无有分别念的差别，秘密言说无有执着贪恋的基础，是化身的法性。如是身体意义第八，三身的自性和法性，分为二而宣说。现在，与所问不同，身体意义第九，三身的修持，分为二而宣说之第一。宣说法身的修持，是导师对集结者天子您说：对于具有智慧和信仰的您，先前询问了诸身的体性等等。询问了如何修持三身，宣说您未曾询问的修持，以及法身、报身、化身的形态，是这样的，请您应允。诸身的修持，也在先前的章节中有所阐述，但由于需要在第一品中详细阐述，所以在此出现并无矛盾。修持诸身是果，极为重要，因此在此郑重宣说。对此，应当了解各自的种子、修学的次第，以及修持达到圆满的程度，分为三个方面。想要修持法身，种子是自己的心，因此首先要考察心的体性，如是考察并消除过患，如是考察并确定过患，如是确定之后，应当如何修持的次第，应当了解这四个方面。其中，首先考察心的体性，考察心存在的体性，对于存在的诸事物，修习心，寻找体性，不可能找到，也不是确定心不存在，又对于不存在的自性，进行修习并寻找体性，也无法找到。那么，如果问是否存在，是不可能的。同样，有无二
English
In perfection, there is nothing to abandon or adopt. Being clear in awareness and knowledge, and without the concept of materiality, is the Dharmakaya's nature. The three realms do not revert to their own nature, and without the movement of breath inward and outward, and without going and coming, is the Sambhogakaya's nature. External sounds and words have no inherent expression, so elaboration ceases within. Since inner clarity has no location, there is no difference in concepts, and secret speech has no basis for attachment or desire, is the Nirmanakaya's nature. Thus, the eighth body meaning, the nature and dharma nature of the three bodies, is taught in two parts. Now, different from what was asked, the ninth body meaning, the practice of the three bodies, is taught in two parts, the first of which is teaching the practice of the Dharmakaya. The teacher says to the gatherer, son of the gods: To you who possess wisdom and faith, having previously inquired about the characteristics of the bodies, and having asked how to practice the three bodies, the practice you have not asked about, as well as the forms of Dharmakaya, Sambhogakaya, and Nirmanakaya, is explained as follows: Please accept this. The practice of the bodies has also been taught in previous chapters, but since it needs to be explained in detail in the first chapter, there is no contradiction in it appearing here. The practice of the bodies is the fruit, and is extremely important, so it is taught here with emphasis. Regarding this, one should understand the individual seeds of each body, the order of learning, and the extent to which practice reaches perfection, in three aspects. Wishing to practice the Dharmakaya, the seed is one's own mind, so first one must examine the nature of the mind, and having examined it, eliminate faults, and having examined it, identify faults, and having identified them, the order of how to practice, one should understand these four aspects. Among these, first examine the nature of the mind, examine the nature of the mind's existence, applying the mind to existing things, searching for its nature, it is impossible to find, nor is it determined that the mind does not exist. Again, applying it to the nature of non-existence, and searching for its nature, it cannot be found. So, if asked whether it exists, it is impossible. Similarly, existence and non-existence,
Chinese
既非一，亦非异，寻其体性亦不可得，故无因可寻。所谓心性者，因其无因，故任何体性皆不成立。如是观察，若寻其过，有则成实物之过，无则成断灭之过。落入有无二边，若谓有，则体性应成立；若谓无，则念想不可断除；若谓显现，则成能所二元；若谓空，则动摇不可遮止。如是遣除过失，而确立之：如是之心性，非有，故心之体性无从确定；非无，故念想纷纭，然心从未存在，故念想之轮不真实，且因念头乃突发，故确信心不存在，不执着于善恶业之边及其边际。是故如梦，于其中无有真实之物成立，故轮回涅槃皆不成立。何以故？因一切观察皆唯名而已。如是，因心不存在，故前后世不真实，身心之关联亦不成立。身心无关联，故业与异熟之边际皆空，三界之名亦不存。如是三界之名不存，故果位佛陀之名亦不存。如是了知无之体性，即是认识心。如是亦如《般若经》所云：有与无，此乃无之法，然孩童执着于有与无。如是观察无，以智慧知之，则于三界中亦无名。如是认识之后，如何修持之？断除有边，则于任何事物皆不执着；断除无边，则无有退转之要诀。以现量之要诀，以及对境、风息、觉性之折磨，恒常修习之，则法身之修持圆满，于此即可得果。如是宣说法身之修持后，今宣说第二色身之修持：即受用圆满报身与智慧、庄严及嬉戏等。色身之种子乃修习五妙欲，即：色