Chinese
不会退转。 在那里如实安住而稳固。这些是殊胜的加行。 如是，前行圆满后，现在正行无漏智慧的修持，以四法类来指示。如《吉祥积山经》所说： “若欲熟习现前要诀， 要诀则以四类开显。” 这些是由他人以教证使之信服的，此处的教证数量之多无法言说，其他的教证也会因此而中断。其中，首先以身语的要诀来摄持，从而将智慧从其处所引出。以身体的要诀，仅仅依靠身三的住式，便不会超越身三的意趣。 那么，生起之身的住式如何转为法身的住式呢？法身如幻，法性显现为幻身，为了利益众生而降临。如是，《金翅鸟经》中也说： “自己法身的住式， 任何补特伽罗以身体的要诀， 谁能如其相应而知晓， 此乃法身大乐者， 瑜伽士恒常行持之。” 此处，法身生起聚集，从中解脱，身是那些完全清净的，因此幻身于一切时中安住。住式是不离于禅定而安住。姿势是从轮回中解脱出来。从那些之中受用，是将五种欲妙完全清净，从而进入法性无生之界，即法性现前的要诀，以眼根来享用。圆满则是将身体聚集之法全部于光明中解脱的方法。身是成熟于那些之中，从而从轮回中解脱。那要诀相合，那补特伽罗恒时享用法性现前。住式是安住于禅定。姿势是超越三界的要诀。 如是，《金翅鸟经》中也说： “为了受用法的界， 随顺受用身的住式， 以此受用三身刹土， 因此殊胜身体的要诀， 赐予大瑜伽自在者。” 其中，化身是，于身生起
English
It will not regress. There, abiding in reality, it is stable. These are the supreme preliminaries. Thus, after the preliminaries are complete, now the actual practice of uncontaminated wisdom is taught in four categories of Dharma. As stated in the "Glorious Mountain of Accumulation Sutra": "If you wish to become familiar with the key points of direct perception, the key points are revealed through the four categories." These are made believable by others through scriptural authority. The number of scriptural references here is countless, and other scriptural references would be interrupted as a result. Among them, first, by seizing the key points of body and speech, wisdom is drawn out from its place. With the key point of the body, merely relying on the posture of the three bodies, one does not deviate from the intention of the three bodies. Then, how does the posture of the arising body transform into the posture of the Dharmakaya? The Dharmakaya is like an illusion, and the nature of reality arises as an illusory body, descending for the benefit of beings. Likewise, in the "Golden Garuda Sutra" it is said: "The manner of abiding of one's own Dharmakaya, whatever person, with the key point of the body, who knows in accordance with it, this is the Dharmakaya, the Great Blissful One, the yogi constantly practices." Here, the Dharmakaya arises and gathers, liberating from those. The body is those that are completely pure, therefore the illusory body abides at all times. The posture is abiding without deviating from samadhi. The stance is liberating from samsara. From those, enjoyment is completely purifying the five objects of desire, thereby entering the realm of the unborn nature of reality, which is the key point of the direct manifestation of reality, enjoyed by the eye faculty. Completion is the method of liberating all the accumulated dharmas of the body into clear light. The body matures in those, thereby liberating from samsara. That key point is in accordance, that person constantly enjoys the direct manifestation of the nature of reality. The posture is abiding in samadhi. The stance is the key point of transcending the three realms. Likewise, in the "Golden Garuda Sutra" it is said: "For the sake of enjoying the realm of Dharma, by conforming to the posture of the Sambhogakaya, with this, one enjoys the fields of the three bodies, therefore, the supreme key point of the body, grants the great yoga of freedom." Among them, the Nirmanakaya is, arising in the body.
Chinese
使化身清净于各种活动等，从这些活动中成熟为幻化身，即安住并依于相续。姿势是依靠而不依赖三界。如是，在《彼论》中说：身体使集合清净，是化身佛的安住姿势。谁以吉祥来顺应那个要点？从那之中解脱而证得佛果。如是说。因此，安住姿势确定只有三种。如果出现一种、两种或者成百上千种，那是什么姿势呢？这里，众生被三种烦恼带入三界，为了使他们从中解脱，所以也确定是三种。又因为从三种烦恼成熟为身语意三种，所以也确定是三种。其中，最初从有之业轮中，由不净的贪欲成熟为色，即显现为鸟的形象。努力于行动和作用，由此众生主要从（贪欲）中成就。虽然三者聚集，但被称为语成熟之身。即使在成熟为身体的时候，也喜欢说话，努力于言说，并且会产生强烈的欲望和对贪欲的喜好。为了将他们引入清净之道，所以显示报身的安住姿势。如果这样的众生总是以报身的安住姿势为最上，那么他们将最精通法性的意义。此外，从有之轮中，由不净的愚痴成熟为色，即显现为猪的形象。唤醒沉睡的习气，即众生成熟为意为主的形象。因此，在此形象成熟之时，心的流动不会停止，智慧变化且妄念大，不喜欢言说，总是喜欢睡眠。因此，如果总是安住于法身的安住姿势，那么确定在一切时中安住于法性。此外，最初从不净的嗔恨成熟为色，从（色）成熟为化身，即显现为身体行为为主的形象。即使在这个形象成熟之时，也喜欢身体的活动，想要行走。身体强壮且体格粗大，喜欢身体的清洁，显现为这样的身体。因此，如果他总是安住于化身的安住姿势，那么确定会成佛。
English
It purifies the emanations in various activities and so on, and from those activities, it matures into the illusory body, which is to abide and rely on the continuum. The posture is to rely on and not depend on the three realms. Thus, it is said in that very text: "The body purifies the assembly, it is the very posture of the emanation body. Who conforms to that key point with auspiciousness? From that, liberation and Buddhahood are attained." Thus it is said. Therefore, the postures of abiding are definitely only three. If one, two, or even hundreds or thousands appear, what kind of posture is it? Here, beings are led into the three realms by the three afflictions, and in order to liberate them from that, it is also definitely three. Also, because from the three afflictions, it matures into the three of body, speech, and mind, it is definitely three. Among them, initially, from the wheel of action of existence, from impure desire, it matures into form, that is, it appears in the form of a bird. Striving for action and activity, beings are mainly accomplished from that (desire). Although the three are gathered, it is called the body of speech maturity. Even at the time of maturing into a body, one likes to speak, strives for expression, and will have a strong desire and a liking for desire. In order to lead them into the path of purity, the posture of the enjoyment body is shown. If such beings always make the posture of the enjoyment body supreme, then they will be supremely skilled in the meaning of dharmata. Furthermore, from the wheel of existence, from impure ignorance, it matures into form, that is, it appears in the form of a pig. Awakening the dormant habits, that is, beings mature into a form that is mainly mind. Therefore, at the time of maturing into this form, the movement of the mind does not cease, intelligence changes and conceptualization is great, one does not like to speak, and always likes to sleep. Therefore, if one always abides in the posture of the dharma body, then it is certain that one will abide in dharmata at all times. Furthermore, initially, from impure hatred, it matures into form, and from (form) it matures into an emanation, that is, it appears in the form of being mainly bodily activity. Even at the time of maturing into this form, one likes bodily activity and wants to walk. The body is strong and the physique is large, and one likes bodily cleanliness, appearing as such a body. Therefore, if he always abides in the posture of the emanation body, then it is certain that he will attain Buddhahood.
Chinese
那些的身体数量是不可估量的，因为这里的文字太多所以没有写。因此，为了让贪欲者进入别解脱道，嗔恨者进入密咒道，愚痴者进入密咒道，所以确定有三种安住方式。众生的成熟显现为身语意三门，并且能从中解脱，因此也确定只有三种。多了不需要，少了不完整，所以确定只有三种。语的要点是断绝言语，从而在相续中生起不可言说的意义，因为不与其它众生交谈，所以是身体成就的必要。身体成就后，身体被佛、菩萨和空行母加持，身体转变为幻身，从那以后，因为遮止了所说之事物，所以才能成就。成就的标志是能与非人沟通并交谈。语的进一步是难以言说，因此意成就，其标志是首先见到非人的形象，然后生起片段的神通。心的要点是觉性不离所依之处，法性显现为现量，确定四种显现达到究竟。如是，在《金刚庄严经》中说：了解并顺应身语意的要点，就能从轮回中解脱。之后，依靠三种要点，将现量降到自身，即门的要点、境的要点和风的要点这三种。门是不超出三种观看方式，如《吉祥虚空平等续》中所说：法身的观看方式，将三界轮回从法界中解脱。报身不摧毁有之根本。化身度化到佛土。因此，为什么确定只有三种观看方式呢？这是观看三种补特伽罗，对于懒惰者是报身，对于精进者是化身，对于中庸者是法身的观看方式吉祥，所以确定只有三种。观看是观看法性，从而清净的遮蔽得以穷尽。姿势能从轮回中解脱。境是外部的境，晴朗无云的虚空，内部是清净的法界。
English
The number of bodies of those is immeasurable, but because there are too many letters here, it is not written. Therefore, in order to lead the greedy into the path of individual liberation, the hateful into the path of mantra, and the ignorant into the path of mantra, it is certain that there are three ways of abiding. The ripening of beings manifests as the three doors of body, speech, and mind, and because it liberates from their bonds, it is also certain that there are only three. More is not needed, less is not complete, so it is certain that there are only three. The key point of speech is to cut off speaking, so that the unspeakable meaning arises in the continuum, because one does not converse with other beings, it is the necessity of the body's accomplishment. When the body is accomplished, the body is blessed by the Buddhas, Bodhisattvas, and Dakinis of the sky-goers, and the body transforms into an illusory body. From then on, because the object of speech is blocked, one can accomplish. The sign of accomplishment is that one can communicate and talk with non-humans. Further, speech is difficult to express, so the mind is accomplished, and the sign of this is that one first sees the form of non-humans, and then fragmentary clairvoyance arises. The key point of the mind is that awareness does not go beyond the place of reliance, and the nature of reality manifests as direct perception, and it is certain that the four appearances reach their culmination. Thus, in the Vajra Array it says: Knowing and conforming to the key points of body, speech, and mind, one is liberated from samsara. Then, relying on the three key points, bringing direct perception into one's own being, namely, the key point of the door, the key point of the place, and the key point of the wind. The door is made so as not to go beyond the three ways of looking. As it says in the Glorious Tantra of Equality with the Sky: By the way of looking of the Dharmakaya, the three realms of samsara are liberated from the realm of reality. The Sambhogakaya does not destroy the basis of existence. The Nirmanakaya liberates to the Buddha-field. Therefore, why is it certain that there are only three ways of looking? This is looking at three kinds of individuals. For the lazy, it is the Sambhogakaya. For the diligent, it is the Nirmanakaya. For the equanimous, the way of looking of the Dharmakaya is auspicious, so it is certain that there are only three. Looking is looking at the nature of reality, so that pure obscurations are exhausted. The posture liberates from samsara. The place is the external place, the empty sky without clouds, and the internal is the pure realm of reality.
Chinese
出自《宝藏论》。外为智慧显现之处，内为觉受增长之处。如是智慧与俱生二者无别，故名轮涅和合。气脉明点的要诀是：依靠缓和之气，在相续中生起远离作为之义。明点如线一般系于命根之上，分别念的孔隙耗尽，错乱回归本基，本觉母子相会。于此，明点脱离气而无有来去，是为明点已得自在。若依窍诀之法修学，调整身之要处需五六日。之后，修习门户亦需如是时日。之后，勤修对境需六日至七日，将此显现于自心之上。之后，于一切时中修持，四种显现生起：法为聚集，自性为无造作，显现为境真实显现，此乃三门、境与明点三者所生。显现非由意识所用。由此，觉受增长之显现生起，觉受乃显现之觉受与觉知。明点转为无所思，显现六识，六道之分别念容纳于其中等等。显现之觉受乃五智之色之显现，以及法界之显现。增长乃由上而上显现不同之相。其中，五智之色之显现是：金刚部彻底清净，如镜智之色显现为白色布匹，彼即金刚不动之光芒，显现为白色而闪耀。其下，如来部彻底清净，法界体性智之色显现为蓝色布匹，毗卢遮那之光芒显现为安住于蓝色。宝生部彻底清净，平等性智之色显现为黄色布匹，宝生佛之光芒显现为黄色如金。莲花部彻底清净，妙观察智之色显现为红色布匹，无量光之光芒显现为红色而极红，如珊瑚之色。事业部彻底清净，成所作智之色显现为绿色。