English
Since it is not established, it transcends the wheel of various words. The emanation is that the outer body emanates, enjoying various different appearances. The emanation of the inner mind is the body that has power over the non-duality of appearance and awareness. Because various good signs appear, it transcends the delusion of conceptualization by objects. Endowed with eighty excellent marks, beings are naturally tamed because they cannot be satisfied by looking. The body is the self-purification of illusion, and in the precious secret body, illusion is naturally complete and spontaneously accomplished. In the wisdom illusory body, various skills of body and wisdom arise, abiding in light and light clusters. In the body of habitual thoughts, various thoughts of right and wrong naturally cease, not abiding at the edge of karma and habits, but by its very nature, it is completely pure. The essence is that the true nature transcends dependence, and the self is liberated from artificiality. Since the body cannot be established by name, it transcends expression and words. Since there is no conceptualization of different sounds and words, there is no form of body color and hand gestures. Since grasping does not exist in its own essence, it transcends the limits of the grasped and conceptualization. Since that body does not appear in the outer world, it is not perceived as being grasped by the mind. Since there is no inner or outer self-existence, it is the meaning of no conceptualization of existence or non-existence. Body, speech, and mind are equal, and upon attainment, appearances gradually cease, and knowledge is liberated from the mind's grasping. Thus, the way of liberation into the four bodies of body, speech, and mind is shown. Now, the second part, establishing the way of self-liberation of body, speech, and mind, and showing the result: The outer elements are pure in the self-nature of the body, exhausting the limits of atoms, and transcending the conceptualization of gathering and grasping body and mind. The element of fire is pure in its self-nature, cutting off the connection that ripens the connection of body, speech, and mind. The element of wind dissolves into its self-nature, and all movements are liberated in their own place. Therefore, whatever the body and the actions of the body do, there is a need to liberate into the body of the Great Seal. Speech is from A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: unborn), combined with Li (Tibetan: ལི, Devanagari: ल, Romanized Sanskrit: li, Literal meaning: without cessation), the play of unborn and unceasing naturally arises in all directions, appearing as various languages and words. Ka (Tibetan: ཀ, Devanagari: क, Romanized Sanskrit: ka, Literal meaning: complete three bodies) the three bodies are complete, Li (Tibetan: ལི, Devanagari: ल, Romanized Sanskrit: li, Literal meaning: without cessation) appears as various mantras and words, language is combined with various letters, sounds, words, and mantras.
Chinese
也清楚地说明了念诵的方法。这样一来，瑜伽士的心就变得空无一物，通透无碍，自性显现的错觉自然消失。因果相互依存的束缚自然解脱。能动与所动的轮转自然解脱，身与心的联系自然断绝。因此，没有执着于自性的分别念。这样，身、语、意三者合一，便能获得法性大乐。这些内容说明了与提问不同的，第十五个身体要义，即以二分法阐述了果位的次第。现在，说明与提问不同的，第十六个身体要义，即通过了解果位的法身之法，来展示如何断除轮回与涅槃的执着，这部分也以二分法来阐述，首先是直接展示法身的法。这些内容与之前所讲的不同，特别之处在于，瑜伽士的功德以法性的意义来安立，这是能够产生功德的关键。这是瑜伽士所获得的次第。此外，通过了解先前所讲的诸身之特征等，将要阐述如何使功德达到极致。也就是说，如前所述，通过彻底了解三身或四身的特征，瑜伽士对外境的执着所产生的错觉显现，认识到那并非真实，并断除对此的执着；对内境的执着所产生的错觉，以及各种念头的生起，所有显现和觉知的一切颠倒妄想，都在同一时刻自然解脱。超越了对治，自然止息，安住于完全清净的法性之中，从而消除了三界轮回的名称。此外，一位瑜伽士通过完全了解先前所讲的诸身之自性，即无生，从而达到无边无际的圆满。因此，他的觉性在他自己的本性中显现，一切显现都在法性中解脱。心性本空，远离了任何执着，因此，一切觉知都在大乐的边界上自然解脱。光明未曾落入任何界限，空性也未曾落入任何一边，因此，安住在完全从三界解脱的境界中。认识到本体，从而清净空性。认识到自性，从而生起无分别。此外，通过认识到诸身的伟大自性不变，从而断除了欲界、色界和无色界三界轮回的根本，使其在无生中自然解脱。显现和存在都安立在基础上
English
It also clearly explains the method of recitation. In this way, the mind of the yogi becomes empty and unobstructed, and the illusion of self-nature appearing naturally disappears. The bonds of cause and effect that depend on each other are naturally liberated. The wheel of action and agent is naturally liberated, and the connection between body and mind is naturally severed. Therefore, there is no clinging to self-nature in terms of conceptual thoughts. Thus, when body, speech, and mind are united, one attains the great bliss of Dharma-nature. These contents explain the fifteenth body point, which is different from the questions, and explains the order of the fruition in two parts. Now, explaining the sixteenth body point, which is different from the questions, that is, by understanding the Dharma of the Dharmakaya of the fruition, it shows how to cut off the clinging to samsara and nirvana, this part is also explained in two parts, the first is to directly show the Dharma of the Dharmakaya. These contents are different from what was said before, and the special feature is that the merits of the yogi are established with the meaning of Dharma-nature, which is the key to generating merits. This is the order obtained by the yogi. In addition, by understanding the characteristics of the previously mentioned bodies, etc., it will be explained how to make the merits reach the extreme. That is to say, as mentioned above, by thoroughly understanding the characteristics of the three or four bodies, the illusion arising from the yogi's clinging to external objects, recognizing that it is not real, and cutting off the clinging to it; the illusion arising from the clinging to internal objects, and the arising of various thoughts, all the inverted delusions of all appearances and perceptions are naturally liberated at the same time. Transcending the antidote, it naturally ceases, abiding in the completely pure Dharma-nature, thus eliminating the name of the three realms of samsara. In addition, a yogi, through completely understanding the nature of the previously mentioned bodies, that is, no birth, thereby reaching the boundless perfection. Therefore, his awareness manifests in his own nature, and all appearances are liberated in Dharma-nature. The nature of mind is empty, away from any clinging, therefore, all awareness is naturally liberated at the boundary of great bliss. The light has not fallen into any boundaries, and emptiness has not fallen into any side, therefore, it abides in the state of complete liberation from the three realms. Recognizing the essence, thereby purifying emptiness. Recognizing the nature, thereby generating non-discrimination. In addition, by recognizing that the great nature of the bodies is unchanging, thereby cutting off the root of the three realms of desire realm, form realm, and formless realm, making it naturally liberated in no birth. Appearance and existence are established on the basis.
Chinese
安住于何者的意境中。那些身相具有法性自解脱的把握。对于寒冷地狱的痛苦，既不感到沉重也不感到微不足道，对于佛陀没有产生厌恶的因由，对于过去没有期望，没有堕入轮回的恐惧，因此无需任何作为就能确定获得。如是显示身之法性真实后，现在是第二部分，进入的意义是眷属们随喜，给予导师美好，此续至极深奥，如何受持之开示如下：如此这般的秘密语续，安置于六品中，作为一切律藏之根本而宣说，诶玛，稀有奇哉！天子欢喜自在等那些，异口同声地合掌，献上导师，惊叹导师是无上导师。奇哉！世尊，从无所作为的虚空中，法性自然显现，不由任何造作的语之王，这些自然显现，真是太稀奇了！我等眷属们也未曾思虑，自然而然地在我等的智慧中领悟了。如是献上证悟。如是，此秘密语续，听闻后知晓并证悟，此秘密续是经藏一切部类的根本，因此能显示教法兴衰、损毁的种种差别，由于是律藏，因此能显示所守护的各种事业，以及食物瑜伽等等。也是论藏一切部类的根本，因此许多不同的口诀要点都从此续之王——声变续中开示。因此，这是再三强调的，无上秘密的佛法，我等确信就是此秘密续。如是说后，天子欢喜自在等，其自性显现为色相的眷属们，皆因信心和清净的意乐，生起无比欢喜的喜悦，心性空性，远离思虑，获得不退转地。如是，具有此一切教法之精髓的瑜伽士，在白天和夜晚相等之时，陈设供品和食子等。
English
Abiding in the intention of what. Those bodies have the confidence of self-liberation in the nature of reality. Regarding the suffering of cold hells, they feel neither heavy nor insignificant, there is no cause for aversion to the Buddha, there is no expectation for the past, and there is no fear of falling into samsara, so they are certain to attain without any effort. Having thus shown the true nature of the body, now is the second part, the meaning of entering is that the retinue rejoices, gives goodness to the teacher, and shows how to uphold this supremely profound tantra: This secret sound tantra, arranged in six chapters, is taught as the root of all the pitakas. Ema, how wonderful and amazing! The sons of the gods, such as Joyful and Powerful, all clasped their hands in unison and offered the teacher, marveling that the teacher is the supreme teacher. O Blessed One, from the unmade sky, the nature of reality naturally arises, and the king of words, uncreated by anyone, arises naturally. This is truly amazing! We, the retinue, have not thought about anything, but we have naturally understood it in our wisdom. Thus, they offered their realization. Thus, this secret sound tantra, having heard, known, and realized it, this secret tantra is the root of all the sutra pitakas, and therefore it can show the many differences of the rise and fall and destruction of the teachings. Because it is the vinaya pitaka, it can show the various activities to be protected, as well as food yoga and so on. It is also the root of all the abhidharma pitakas, and therefore many different key points of oral instructions are taught from this king of tantras, the Sound Transformation Tantra. Therefore, this is repeatedly emphasized, the supreme secret Buddha Dharma, we believe that this secret tantra itself is it. After saying this, the sons of the gods, such as Joyful and Powerful, and all the retinues whose nature appears as form, all generated an incomparable joy of mind, due to faith and pure intention, their minds were emptiness, free from thought, and they attained the irreversible ground. Thus, a yogi who possesses this essence of all teachings, at the time when day and night are equal, arranges offerings and tormas, etc.
Chinese
迎请上师、佛和菩萨们到前方的虚空中。在他们面前，用金刚语诵读此续，次数与自己的年龄相同，就能完全清净七劫的罪业。在未来的时代，将会变成名为金刚藏的佛，这是在《大布置经》中说的。又，做成珍宝经卷，佩戴也能获得同样的福德。“书写”的意思是，在深蓝色珍宝叶子上用黄金书写，供奉在洁净之处，进行供养和尊重，就能完全清净七十二劫的罪业。这是在《大布置经》第二十一章中说的。又，在经部中说，用珍宝黄金书写无数的波罗蜜多经卷，胜过七劫中进行供养、赞颂和恭敬。用珍宝书写一句密咒续，胜过七天中进行供养等，即使是百倍的福德也无法比拟，这是经部中说的。“仅仅是持有”的意思是，一般来说，密咒续，尤其是大圆满，尤其是所有论藏的根本——此声变，即使是鸟等一切旁生持有，也能在此生死亡后立即获得天和人等具有福德的转世。在那个转世之后就能成佛，这是金刚持在《珍宝功德圆满显现续》中说的。谁持有所有论藏的根本，名为秘密声续，谁持有一天或两天，或者如果持有三天，此人就持有了所有佛的殊胜功德，不会停留在三界中。这是经中说的。又，具有信心的善男子，无论写在什么纸上，用五彩丝绸包裹，做成三指宽的经卷，挂在脖子上，这个人就不会生病，会长寿，眷属聚集，拥有财富，值得一切供养，名声远扬，非人也会守护、救护、给予，使光彩和力量增长，以及树的叶