Chinese
显示身体、语言、意三者有生起之处，同样，此处的语之相，是语的语，没有象征的语，语的身是词语的语，语的意是没有表达的语之相，从这三者来看，语的身体产生了各种各样的主题，语的语产生了各种各样的声音，语的意表达了各种各样的词语，这是根据思想和产生来判断而产生的。同样，意的身体没有意念，意的语是心，意的意是没有无明的相，从这三者来看，意的身体是使之动摇，意的语是断绝境，意的意是对过去和未来的习气，这些相都是会产生的。这些都是先前学习过的，由于先前所说的过失而中断，没有达到最终，因此在现在的身语意中成熟。像这样出现的众生，如果在此生中做了弥补中断的业，修行佛法，那么具有相的所有这些，都能以相同的语言和符号获得如上的果报。如果懈怠放逸，在此生中中断了修行佛法，那么具有身体之相，如果这个人没有佛法，就会迷失而转生到色界的诸天中，具有语言之相，如果这个人没有修行佛法，就会转生到梵天的四个住所。具有意之相，如果这个人没有修行佛法，就会转生到非天等处，然后从轮回的业力中，像上面身体的部分所说的那样，最终会变成地狱的众生。因此，对于像这样出现的众生，凭借先前学习的相，如果现在不中断地修行，就能圆满安乐的业，并且还会从众生的因，转变成佛的果。因此，心中身体、语言、意的相的生起、融入、利益都显示出来，并讲述了本章的内容。本章的名称是：显示身体前世的相，骨骼显示来世的相，光芒显示今世的相，珍宝显示功德增长的容器，血统是身体的血统，是众生的身体，语言的血统是语言，意的血统是心。像这样，三个血统合一，自续圆满大圆满中，士夫补特伽罗身体的身体，身体
English
It shows that body, speech, and mind all have origins. Similarly, the sign of speech here is the speech of speech, the speech without symbols, the body of speech is the speech of words, and the mind of speech is the sign of speech without expression. From these three perspectives, the body of speech produces various themes, the speech of speech produces various sounds, and the mind of speech expresses various words. This is produced based on judging thoughts and origins. Similarly, the body of mind has no intention, the speech of mind is the heart, and the mind of mind is the sign without ignorance. From these three perspectives, the body of mind is what makes it move, the speech of mind is what cuts off the realm, and the mind of mind is the past and future habits. These signs will all arise. All of these have been studied before, but due to the faults mentioned earlier, they were interrupted and did not reach the end. Therefore, they mature in the present body, speech, and mind. If beings who appear in this way do the work of making up for interruptions in this life and practice the Dharma, then all those with signs can obtain the same results as above with the same language and symbols. If they are lazy and distracted and interrupt the practice of Dharma in this life, then those with the sign of the body, if they do not have Dharma, will be lost and reborn in the heavens of the form realm. Those with the sign of speech, if they do not practice Dharma, will be reborn in the four abodes of Brahma. Those with the sign of mind, if they do not practice Dharma, will be reborn in the abodes of Asuras, and then from the karma of samsara, as mentioned in the section on the body above, will eventually become hell beings. Therefore, for beings who appear in this way, by the sign of previous learning, if they practice without interruption now, they can complete the work of happiness and also transform from the cause of sentient beings into the fruit of Buddhahood. Therefore, the arising, merging, and benefits of the signs of body, speech, and mind in the heart are all shown, and the content of this chapter is explained. The name of the chapter is: Showing the signs of the body's previous life, the bones show the signs of the next life, the radiance shows the signs of this life, the jewel shows the container for increasing merit, the lineage is the lineage of the body, the body of beings, the lineage of speech is speech, and the lineage of mind is the mind. In this way, the three lineages are united, and in the Great Perfection of self-continuity, the body of the individual's body, the body
Chinese
语的语，身的意，语的身，语的语，语的意，意的身，意的语，意的意这些，对于先前修习的征象，现在如何显现在身语意九者上，以词语和文字来显示。章节正文的段落或场合或分科必须确定。第一。即最初。现在是第二章，显示现在身语意所体验的征象，这以四个总义来显示：前行要修习的次第的征象，正行从无漏的意义上体验所产生的各个差别的征象的显示，与征象相应的士夫的功德的形态的安立的显示，如果与征象不相应，则倒转教授的过失，这四者。第一，前行要修习的意义，从修习产生的征象的显示，以内部分的四个意义来显示的第一，导师观察到所化特殊有情的处境，而开示道：“诸续之王，善谛听！”。然后导师金刚持等开示说：从那以后，是刚说完第一章的“从那以后”。导师是从心中取出特殊的教法，使众生成熟。金刚是没有能取所取的分别。持是安住于不离法性平等的意境。这样，导师本身就象征着可表达的意义之法，和表达的词语之法两种，象征着能表达的理智思辨之法，常恒随后的法，和自证现量的法，所有一切。漏洞是粗重的元素之漏洞，烦恼差别的漏洞，和突发情况的漏洞这三种。元素之漏洞是外在元素粗大的漏洞，是所取的境和执着的境粗大且具有实体。不是法界空性，会泄漏。内在元素是身体的漏洞，执着于不同的事物，会使法性无二的意义泄漏，即血肉粗重的东西。烦恼的漏洞是，原因是不觉的漏洞，条件是五毒不同的漏洞，结果是习气前后连接的漏洞。
English
The speech of speech, the mind of body, the body of speech, the speech of speech, the speech of mind, the body of mind, the speech of mind, and the mind of mind, how the signs of previous practice appear in the present nine of body, speech, and mind are shown in words and letters. The section or occasion or division of the chapter text must be determined. First. That is the beginning. Now is the second chapter, showing the signs experienced by the present body, speech, and mind, which is shown by four general meanings: the signs of the order to be practiced in the preliminary, the signs of the individual differences arising from the experience of the meaning of non-leakage in the main practice, the display of the establishment of the qualities of the person with signs, and if there are no signs, the fault of reversing the instruction, these four. First, the meaning of the preliminary to be practiced, the display of the signs arising from the practice, the first of which is displayed by four internal meanings. The teacher, seeing the situation of the special beings to be tamed, taught, "King of Tantras, listen well!". Then the teacher Vajradhara and others taught: From then on, it is "from then on" that the first chapter has just been finished. The teacher is taking out the special teachings from his heart and making beings mature. Vajra is without the distinction of grasper and grasped. Holder is abiding without separation from the intention of equality of Dharma-nature. In this way, the teacher himself symbolizes the Dharma of meaning that can be expressed, and the two Dharmas of words that express, symbolizing the Dharma of intellectual speculation that can express, the Dharma of constant following, and the Dharma of self-awareness, all of them. Leakage is the leakage of coarse elements, the leakage of different afflictions, and the leakage of sudden circumstances, these three. The leakage of elements is the leakage of coarse external elements, which is the object of grasping and the object of attachment, coarse and with substance. Not being the emptiness of the Dharma realm, it will leak. The inner element is the leakage of the body, clinging to different things, which will leak the meaning of the non-duality of Dharma-nature, that is, the coarse things of flesh and blood. The leakage of afflictions is that the cause is the leakage of ignorance, the condition is the leakage of the five poisons, and the result is the leakage of the connection between the previous and subsequent habits.
Chinese
第三，无明的遗漏是：俱生无明以错觉执着为实有的遗漏之因；遍计所执的无明，对于两个境，以非彼为彼执着的遗漏之因；自性唯一的无明，以分别念执着见和修的遗漏之因。缘为执着五毒各异的遗漏是：如是三因聚合，因事物之性，所知自性未了知未明了，以愚痴使自明心要之义遗漏。以彼因执着为心之境而断绝，因贪欲和执着，使无贪且离戏之义的智慧遗漏。以彼等因自相续之心而断绝，生嗔恨，使平等性本元任运成就之义遗漏。如是三者，欲界以贪欲之业为主，故欲界与我共同成立。色界粗大，以嗔恨之业为主，故美妙为光之界成立。无色界安住，以愚痴无分别昏昧为界成立。彼等之缘，由境与识相异，而有微细和粗大的遗漏，以及极微细的遗漏，和最微细的遗漏，即是动摇、忆念和意。彼又，意从何生？从忆念生。忆念从何生？从动摇生。动摇从三毒生。三毒从三种无明生。彼等聚合，即是名为错觉之相。果为习气前后之遗漏是：由意等三者聚合，以前的习气，即是觉知之分，即于彼执着，故为错觉之所依。现在的习气，于各种境之习气，果为执着我与我所而生贪着。彼二者之间，以睡眠和梦连接，故果为境心二者生起。现在的习气，对于喜和不喜，以及乐和苦，于境如容器般执着，故生起能取和所取。后生的习气，因执着心散乱而生贪着，以连接近取之身，故果是从轮回至轮回流转。以前的习气执着于边执，和现在身体聚合而成熟为果，故执
English
Thirdly, the leakages of ignorance are: Co-emergent ignorance causes the leakage of clinging to illusion as truly existent. Conceptual ignorance causes the leakage of clinging to the two objects as what they are not. The ignorance of self-nature oneness causes the leakage of clinging to view and meditation with mental speculation. The leakage of clinging to the five poisons as distinct causes is: Thus, when the three causes are combined, the essence of things, the self-nature of knowledge, is not known or clear, and due to delusion, the meaning of self-luminous essence is leaked. By making that cause the object of clinging mind and severing it, desire and attachment cause the wisdom of non-attachment and separation from duality to leak. By severing those causes with one's own mind, anger arises, causing the meaning of equality, original and spontaneous accomplishment to leak. Thus, from these three, the desire realm is mainly the karma of desire, so the desire realm is established together with self. The form realm is coarse, mainly the karma of anger, so beauty is established as the realm of light. The formless realm abides, and is established as the realm of ignorance, undifferentiated and obscured. The conditions for these are the subtle and coarse leakages arising from the difference between object and consciousness, as well as the very subtle leakage, and the extremely subtle leakage, which are movement, memory, and mind. Furthermore, where does mind arise from? It arises from memory. Where does memory arise from? It arises from movement. Movement arises from the three poisons. The three poisons arise from the three ignorances. The combination of these is the characteristic called illusion. The leakages of cause and effect, past and future, are: From the combination of mind and the other three, the previous habit, which is the aspect of awareness, clings to itself, thus becoming the basis of illusion. The present habit is the habit of various objects, and the result is attachment due to clinging to self and mine. The interval between these two is connected by sleep and dreams, so the result is the arising of object and mind. The present habit is attachment to pleasure and displeasure, as well as happiness and suffering, to objects that are like containers, thus giving rise to grasping and being grasped. The future habit is attachment due to the mind being scattered by clinging, and is connected by the body that takes near. Therefore, the result is wandering from samsara to samsara. The previous habit clings to extremes, and the present body ripens into the result of aggregation, thus clinging
Chinese
由于对“我”的执着积累了诸多的漏洞，过去的漏洞和现在的聚集两者结合，未来产生的漏洞会收集投向阿赖耶识的业，现在就创造了未来取身的因。依靠生老病死四者，在未来的时间里会获得果报之身，这也是由现在所见的法性所成就的。这三者的界限，睡眠和梦境与身体三者结合，导致一个身体接着一个身体的果报，以及之后的身体等等，无有穷尽地变化，这就是漏洞的果报和轮回的终结，即在轮回没有穷尽之前，也要承受那么多的身体。像这样，如果智慧没有被如实地教导，就会在无有习气的处所形成习气，从而产生漏洞。突发因缘的漏洞是：对深奥的法性之义产生颠倒认识的漏洞；从错误的宗派产生的漏洞；以及以执着之心和分别念抓住自己的宗派。对深奥的法性之义产生颠倒认识是：没有现量证悟自明自知，而是以分别念在语言的边缘上活动，诸如名言的现量和比量等等的漏洞，遮蔽了法性的现量，并且以分别念设定语言的意义，从而脱离了法性自显的运行，这就是颠倒的漏洞。同样，以分别念来断定空性，以分别念来断定光明和无自性，以及从错误的边见来断定因果业力的相续，这些都是。错误的宗派的漏洞是：进入颠倒见解的那些人，直接利用漏洞本身。以执着之心和分别念抓住自己的宗派的漏洞是：执着于我的上师没有比他更殊胜的，同样执着于我的诀窍没有比它更深奥的，以及我的见解、我的修行、我的法行没有比我更好的，具有这种想法的漏洞等等。