English
Thus, these signs also appear through signs, hence called "Tra." If this person who possesses these signs strives diligently, turning away from the temporary basis, and in order to attain Buddhahood on the initial basis, hence called "Ma." Because his compassion never ceases, he acts for the benefit of sentient beings, therefore it will not be too long. The explanation of the transformation of name signs refers to the fact that Vidyadharas realize through relying on various signs. Signs are the transformation of inherent signs, like all that is encompassed by known appearances. Because of attachment to this, realizing the meaning of no-self, signs are considered a collection. The sign of the teachings is when the Guru bestows oral instructions. The arising sign is due to practicing the profound meaning of secret mantras, arising in the body and speech of the fortunate one. That is, for this fortunate one, those who attain Buddhahood without previously appearing defilements, when abandoning the body, there are two forms: the peaceful form and the wrathful form. If both peaceful and wrathful forms appear in one person, it is a sign of attaining Buddhahood without the intermediate state. If only the peaceful form appears, it is a sign of staying in the intermediate state for five days. If the wrathful form appears, it is a sign and symbol of attaining Buddhahood in five instants in the intermediate state. Relics are of five kinds: Sharira (flesh relics) become Buddhas of the Tathagata family. Bari-ram (bone relics) become the Vajra family. Chu-ri-ram (water relics) become the Ratna family. Bse-ri-ram (ash relics) become the Padma family. Nya-ri-ram (earth relics) become Buddhas of the Karma family. These are signs of transforming into Buddhas of the Sambhogakaya family. Burning is relics, light, sound, earthquakes, and celestial miracles, etc. Relics, light, and sound, etc., are signs of the three bodies each going to their respective families, which can be examined in the texts. Earthquakes are going to the realms of Shravakas, Pratyekabuddhas, Bodhisattvas, and Vidyadharas, which can be understood in detail in the texts. These celestial miracles are signs of the common way of receiving karma for the six realms. The transformation of meaning is called "Auspicious," if one enjoys the previously elaborated meaning, then the yoga of the four elements is performed. Because its meaning arises in the continuum, the four elements...
Chinese
不损害等等的六种征兆，由此知晓六道众生的语言，安住于此意义的征兆，知晓语言等等的无量功德，不喜好繁琐者，已作区分轮回与涅槃的行持之义，在自相续中生起的征兆等等，通达见、修、行之征兆等等，以及于光明、明点、身、界熟习之征兆等等，特别是于三身熟习之征兆等等，尤其于明之义熟习之征兆，乃为殊胜之自性圆满的光辉。无有虚空，乃是通达法性无生之征兆，尤其以身语意义二种征兆具足，以及三种征兆具足等等的差别来显示。根器的差别与续部的名称结合有三种：以声变来显示，依靠如声之口诀，下等根器者以名称来理解续部的意义；以符号变来显示，中等根器者依靠符号意义的口诀，以名称显示来理解续部的意义；以意义变来显示，上等根器者依靠意义现前的口诀，以名称显示来理解续部的意义。其中，以名称声变来显示，依靠声音的成办和界二者，以能断自相续的智慧，现前证悟自利，依靠声音的遣除他者和具利益之缘二者，以能断他者相续的智慧，如实了知他利，故为“夏日”。又，依靠幻身来行持，如是行持二利，然于自之体性中安住于无生，故为“阿”。了知无生即是身不变化的意义，故为“嘎”。如是，然非由骤然造作和改造而生，乃是原始本来清净无改之基而成就，故为“玛”。如是之义，如今于自之身中，自性或体性如何安住，乃在于光明之中，故，光明于暂时的基础上，未被当下的显现所染污而安住，故又为“玛”。如是安住之明之智慧和光芒之中，烦恼的垢染本自清净而安住，故为清净之字。于上证悟
English
Six signs such as non-harming, and thereby knowing the languages of the six types of beings, abiding in the meaning of that as a sign, knowing immeasurable qualities such as language, and for those who do not like elaboration, the meaning of having practiced distinguishing between samsara and nirvana, the signs that arise in one's own continuum, and the signs of realizing view, meditation, and conduct, and the signs of being familiar with light, bindu, body, and space, and especially the signs of being familiar with the three bodies, and especially the signs of being familiar with the meaning of awareness, are the supreme glory of natural perfection. The absence of space is the sign of realizing the unborn nature of reality, especially shown by the distinctions of body, speech, mind, meaning, having two signs, and having three signs, etc. Combining the differences of faculties and the names of the tantras is threefold: Showing by sound transformation, relying on the oral instructions of sound as it is, the lowest faculty understands the meaning of the tantra as a name; showing by symbolic transformation, the intermediate faculty relies on the oral instructions of the meaning of symbols, and understands the meaning of the tantra by showing the name; showing by meaning transformation, the highest faculty relies on the oral instructions of manifest meaning, and understands the meaning of the tantra by showing the name. Among them, showing the name as sound transformation, relying on the accomplishment of sound and space, with the wisdom that cuts off one's own continuum, one realizes one's own benefit manifestly, and relying on the elimination of others by sound and the two beneficial conditions, with the wisdom that cuts off the continuum of others, one knows the benefit of others without error, therefore it is "Shri". Also, since it is done relying on the illusory body, although one does the two benefits in this way, one abides in the unborn in one's own essence, therefore it is "Ah". Knowing that the unborn is the meaning of the unchanging body, therefore it is "Ka". Thus, it is not born from sudden creation and modification, but is accomplished by falling on the basis of the original, primordially pure, unmodified, therefore it is "Ma". How does such a meaning abide in one's own body, in nature or essence, now? It is in the light, therefore, the light abides on the temporary basis without being defiled by the present appearance, therefore it is again "Ma". In that way, the wisdom of awareness and the rays abide, and the stains of afflictions abide purely from the beginning, therefore it is the purifying letter. Above, realized
Chinese
由于三身的自性现在仍然存在，所以用字母“ཀ”代表三身。像这样存在的关键在于，显现已经确定为三种，因此，错觉自然消退，用字母“ཡ”代表三身回归本位。如果说这三种显现回归本位是从哪里产生的，那是因为现在的显现已经确定为报身而产生的。因此，用字母“གྷ”代表报身，意为浓厚显现上的污垢自然清净。像这样，由于报身的显现自然清净，因此，不舍弃三身清净的三种显现，执持且不分离地存在，用字母“ཛ”代表执持。像这样，为了通过对所执持的空性进行观察来做出决断，所以是“ལ”。像这样的意义，在三时平等性中安住并加以考察，所以是“ཏ”。而且，在法性的中阴中，也显现为显现之光的身相，所以是“ཀྱང་ན”。像这样，如果最下等的根器没有领悟这个道理，那么法性恒常的意义，就会显现出称为有之中阴的状态，所以是“ཏྲ”。像这样，由于进入有的中阴的光明之身，所以是“ཀྱང་ནའོ”。像这样，由于不从有的中阴进入母胎的城市，因此，凭借着证悟并修习甚深法性的功德，在自性化身佛的刹土中呼出气息，从而化生，之后，在最初的本初清净之地，没有中阴而成就佛果，所以是“ནའོ”。因此，化身为了利益其他众生，所以“མཱ”变得很长。在这个时候，圆满利他，是因为最初的时候，凭借着声音遣除他者和具有利益的因缘，从而生起断除他者的智慧。这是最下等根器现前证悟续部名相意义的口诀。现在，中等根器依靠表号转变来证悟的方法是：像这样，印度的语言保持原样，是自性声音的安住方式。译师将表号语言转变为神变的文字。在藏语中，通过添加表号，这是一种转变显现的表号。因此，由于外境的显现没有转变为符号、表号、意义的诀窍，所以，显有作为表号显现，错觉自然清净，错觉之因自然清净，从而断除了无明。断除无明，就能精通佛法。精通佛法，就是中等根器。
English
Since the nature of the three bodies still exists now, the letter "ཀ" represents the three bodies. The key to existing in this way is that the appearances have been determined as three, therefore, the illusion naturally subsides, and the letter "ཡ" represents the return of the three bodies to their original state. If it is said where these three appearances returning to their original state come from, it is because the current appearance has been determined as the Sambhogakaya. Therefore, the letter "གྷ" represents the Sambhogakaya, meaning that the impurities on the thick appearance are naturally purified. In this way, since the appearance of the Sambhogakaya is naturally pure, the three pure appearances of the three bodies are not abandoned, but held and remain inseparable, and the letter "ཛ" represents holding. In this way, in order to make a decision by contemplating emptiness on what is held, it is "ལ". Such a meaning abides in the equality of the three times and is examined, so it is "ཏ". Moreover, in the Bardo of Dharmata, it also appears as the body of manifesting light, so it is "ཀྱང་ན". In this way, if the lowest faculty does not realize this, then the meaning of the constancy of Dharmata will manifest as the state called the Bardo of Existence, so it is "ཏྲ". In this way, since one enters the luminous body of the Bardo of Existence, it is "ཀྱང་ནའོ". In this way, since one does not enter the city of the womb from the Bardo of Existence, therefore, relying on the merits of realizing and practicing the profound Dharmata, one breathes out in the pure land of the Nirmanakaya, and is thus born miraculously, and then, in the original state of primordial purity, one attains Buddhahood without a Bardo, so it is "ནའོ". Therefore, the Nirmanakaya benefits other sentient beings, so "མཱ" becomes long. At this time, the completion of benefiting others is because, in the beginning, by relying on the causes and conditions of eliminating others with sound and being beneficial, the wisdom of cutting off others arises in the mind. This is the oral instruction for the lowest faculty to directly realize the meaning of the names and terms of the Tantra. Now, the method for the intermediate faculty to realize through the transformation of symbols is: In this way, the language of India remains as it is, which is the way the natural sound abides. The translator transforms the symbolic language into miraculous letters. In Tibetan, by adding symbols, this is a symbol of transforming appearances. Therefore, since the appearances of external objects have not been transformed into the key points of symbols, signs, and meanings, the appearances of existence manifest as symbols, illusions are naturally purified, and the cause of illusions is naturally purified, thus cutting off ignorance. By cutting off ignorance, one can master the Dharma. Mastering the Dharma is the intermediate faculty.
Chinese
以寂怒尊之法性光明于法性中阴时，觉性与子光明相合而证悟成佛。现在，对于此具义转变之大光明，不显现具有染污之蕴身而成佛者，有二种光荣。一者，自己凭借口诀，使法性现量光明，精进修持，使错觉自净。于此之时，以证悟而自身解脱，自身之利益达到究竟，是为自身之光荣。再者，以大迁转之身再次显现，于同一时间将三千世界之众生安置于佛地，以慈悲救度他人，他人之利益达到究竟，是为慈悲利他之光荣。虚空有二种，一为假名之虚空，即法性之虚空。另一为假名，即此外在之虚空亦为假名。真实而言，并无所谓是虚空之体性。同样，所有假名之虚空，亦无虚空之体性。首先，安立虚空者不可得，中间，不相信其存在，最后，未确定虚空之去处，因此，假名之虚空从未存在过，现在也不可能存在，将来也不会存在，故为空无。法性之虚空，即对于所知之法性、宗义、言词之戏论及各自之体性，过去从未存在，现在也不可能存在，将来也不会存在，故为空无。自己所体验之法性，错觉自灭且法性自尽，过去已逝故无，未来已尽故无，现在不住于错觉故无。如是，总的来说，由于所知之法与特别需要体验之法二者皆不存在，那么，听到他人说有如此显现之法，这些显现与声音之法又怎么可能存在呢？既然空性虚空也不存在，那么，其他粗显之事物现象，在真实中也不可能存在，故错觉自净。身，乃身之自性安住于身体之差别中，是为究竟之定义。若分，则有显现色身、假名之身与无身之身。显现色身，如绘画、铸造与雕塑等，总而言之，所有如此显现者皆可归纳于显现色身之中。假