Chinese
以及眷属的刹土。化身之身的法身是五部黑汝嘎。体性是色蕴显现为所化众生各自乐意之相，不住于一处长久，所作事业究竟。果是：由此精进至究竟，也不会再从清净佛陀的境界中退转。如果未达到精进的程度，则于自性化身之身的刹土中呼气（去世）。像这样串习化身之身，对于此显现成为确信的人，身语意上出现这些征相的人，因为串习化身之身，所以此人也成了具有正信的幸运儿。以前从殊胜上师那里听闻的法，意义是世俗的意义和胜义的意义。世俗的意义是词各异，意义也同样各异。胜义的意义是一个意义可以用不同的词来表达。像这样词虽各异，意义却相同，在自己的相续中，不是逐渐地，而是一下子就显现出真实的意义。这个人会在今生转变，空行母啊！这是对辑集者的教诲。那个人同样地，对于以前没有听过的经和论的词句，能够无碍地、不由自主地从口中说出各种各样的内容，这是通达词义的征相。同样地，对于以前没有听过的其他的密咒，能够如实地、毫不混淆地显示续部的词句，这是通达词义的征相。能够不混淆地按照顺序清楚地解释续部的论述。同样地，对于一切法的各个方面，词和意义的各个方面，对于众生如何信奉，法也同样地与此相应。对于他人提出的问题，因为这个幸运儿想要给出符合他人意愿的回答，所以这个人被称为说法狮子。像这样具有征相的人，是获得了世间智的征相。此外，这个幸运儿的身体力量比以前更轻盈，脚步轻快。
English
and the pure lands with retinues. The Dharma Body of the Emanation Body is the five Herukas. Its characteristic is that the skandha of form appears according to the wishes of the beings to be tamed, it does not remain in one place for a long time, and its activities are accomplished completely. The result is: by perfecting familiarity with this, one will not regress from the state of pure Buddhahood. If one does not reach the level of familiarity, one will exhale (die) in the pure land of the Essence Emanation Body. Having become familiar with such an emanation body, for a person who has confidence in this appearance, a person in whose body, speech, and mind these signs arise, because of familiarity with the emanation body, this person also becomes a fortunate one endowed with true faith. The Dharma that one has previously heard from the excellent Lama, its meaning is the meaning of the mundane and the meaning of the transcendent. The mundane meaning is that the words are different and the meanings are equally different. The transcendent meaning is that one meaning can be expressed by different words. Thus, although the words are different, the meaning is the same, and the true meaning dawns in one's own continuum not gradually but all at once. This person will transform in this life, O Dakini! This is the instruction to the compiler. Similarly, that person, without having previously heard the words of the scriptures and treatises, can effortlessly and spontaneously speak various contents from his mouth, which is a sign of having exhausted the words. Similarly, being able to show the words of the tantras of other secret mantras that one has not heard before, as they are, without confusing their respective meanings, is a sign of having understood the meaning of the words. Being able to clearly explain the commentary of that continuum in the correct order without confusion, each according to his own wishes. Similarly, in all aspects of the Dharma, in all aspects of the words and their meanings, however sentient beings may believe, the Dharma also corresponds to that. The answer to the question asked by others is that, because this fortunate one wants to give an answer that is in accordance with the wishes of others, this person is called a "lion of speech." One who possesses such signs is a sign of having attained the wisdom of knowing the world. Furthermore, the body strength of that fortunate one becomes lighter than before, and his steps are swift.
Chinese
获得成就和力量，是慈悲圆满利他的象征。此外，那个人的身体皱纹消失，变得像牛奶倒入腹中一样，这是从身体的执着中解脱的象征。还有，即使有白发，也会变黑，这是证悟不死的智慧的象征。同样，他的身体变得像十六岁的少年一样，长出年轻的肌肉，呈现出白色和青色的光泽。例如，就像春天的幼苗，雨水一次又一次地降临，它就会茁壮成长，充满生机一样，长出年轻的肌肉，这是以转化的身体利益众生的象征。此外，那个人原本没有的真正的慈悲，从内心深处生起，并且因为慈悲的生起，随后投入到利益众生的事业中，这是理解大乘意义的象征。此外，当以自己的身体利益其他众生的心生起时，这个人能够随意布施身体的全部和部分，如血肉、头颅、手足、皮肤等等，更不用说外在的财物和受用。这是能够将身体等布施给其他众生的象征。这样，无论发生在谁身上，有缘者就能触及化身。这是不受内外显现损害的象征。具有这样象征的人，在舍弃这个身体之后，不会从子宫进入自性化身佛土，而是在莲花中化生，获得身体，并在那个佛土居住六万八千一百万年（七万年差一百万年），这个人会在那个佛土利益众生。那样利益众生之后，从本体自性中成佛，自然显现为化身，在各个赡部洲，以一百零六十万个化身，为了利益众生，获得与他们各自相应的身体，这个人将会利益众生，空行母如是总结道。
English
Obtaining accomplishments and powers is a sign of compassion perfecting the benefit of others. Furthermore, the wrinkles on that person's body disappear, becoming like milk poured into the stomach, which is a sign of liberation from attachment to the body. Also, even if there is white hair, it turns black, which is a sign of realizing the deathless wisdom. Similarly, his body becomes like a sixteen-year-old youth, with young flesh growing, and possessing a white and blue-green radiance. For example, just as a young sprout in the spring season, with rain falling again and again, grows greatly and is full of vitality, so too, the growth of young flesh is a sign of benefiting sentient beings with a transformed body. Furthermore, the genuine compassion that the person previously lacked arises from the depths of his heart, and because of the arising of that compassion, he subsequently engages in benefiting sentient beings, which is a sign of understanding the meaning of the Great Vehicle. Moreover, when the mind to benefit other sentient beings arises from one's own body, this person is able to give away the entirety and parts of his body, such as flesh, blood, head, limbs, skin, etc., as desired, not to mention all the external possessions and enjoyments that are needed. This is a sign of being able to give away the body and so forth to other sentient beings. Whoever this happens to, that fortunate person will touch the Nirmāṇakāya. This is a sign of not being harmed by external and internal appearances. A person who possesses such signs, after abandoning this body, will not enter the womb in the realm of the Svābhāvikakāya (Nature Body), but will take birth miraculously from a lotus, and in that realm, for six hundred eighty-one million years (seventy million less one million), this person will benefit sentient beings in that realm. Having done so, he will then awaken from the essence of his own nature and spontaneously manifest as a Nirmāṇakāya, and in all the Jambudvīpas, with one million and sixty thousand Nirmāṇakāyas, he will take bodies that are in accordance with each sentient being, and this person will benefit sentient beings, so the Ḍākinī summarizes.
Chinese
如是教导。之后，这些化身于法性本质原始清净中，譬如太阳西沉之时，以光芒消除四大部洲的黑暗之后，不住于任何一个部洲，那些光芒融入太阳本身一样。自己的化身也一样，融入自己的本质中，譬如水融入水中一样，自己的本质与化身无别，不是一，没有分别，不是他。因此，既非一亦非异，成为没有局限和偏颇的状态。如同水融入水中一样，水和颜色无法区分。同样，如同酥油融入酥油一样，无别，无法指示。同样，如同虚空融入虚空一样，没有执著，了知无二执著，前后念的分别自然解脱。如是显示了修习化身的征相。现在显示修习明觉的征相，以“明觉由谁修习”等来显示。明觉有五：明觉的自性，定义，分类，特征和结果。明觉的自性是金刚链。定义是以前不明白的，现在依靠上师的口诀而明白，因此是明觉。分类有世间的明觉和非世间的明觉。世间的是指名言和处所的明觉。明觉的处所有五种：工巧明，医方明，声明，因明和内明。工巧明是了知无数种不同的工巧技艺，这也是先前修习明觉的征相。如果以此也能确定地进入殊胜的意义，就能获得结果。医方明是了知各种医药，防护的方法，各种滋补品，以及将已死之物复活的方法，这是先前修习明觉的征相。声明是对声音的本源，能立，遣除他宗，有利的条件这四者没有任何障碍地了知，这也是先前修习的征相。因明是了知量论，中观，唯识等等不同的道理，这也是先前修习明觉的征相。总之，是不了解各种论典。
English
Thus it was taught. Then, these emanations, in the very nature of the Dharma, primordial purity, are like the sun setting, having performed the work of dispelling the darkness of the four continents with its rays. When it does not remain in any one continent, those rays merge into the sun itself. Likewise, one's own emanations, together with one's own essence, dissolve into one's own nature, like water dissolving into water. One's own essence and emanations are inseparable, not one, without distinction, not other. Therefore, they are neither one nor different, becoming without limitation or bias. Just as water dissolves into water, water and color cannot be distinguished. Similarly, just as butter dissolves into butter, it is inseparable and cannot be pointed out. Similarly, just as space dissolves into space, there is no grasping. Knowing the non-duality of non-grasping, the thoughts of the past and future naturally liberate. Thus, the signs of familiarizing oneself with the emanation body are shown. Now, the signs of familiarizing oneself with rigpa are shown, indicated by "By whom is rigpa familiarized?" and so on. Rigpa has five aspects: the essence of rigpa, the definition, the divisions, the characteristics, and the result. The essence of rigpa is the Vajra Chain. The definition is that which was previously not understood, but now, relying on the guru's instructions, is understood, therefore it is rigpa. The divisions are worldly rigpa and non-worldly rigpa. Worldly rigpa refers to names and the rigpa of places. The places of rigpa are five: the arts and crafts, medicine, grammar, logic, and inner knowledge. Arts and crafts involve knowing countless different kinds of crafts, which is also a sign of having previously trained in rigpa. If one can definitely enter the supreme meaning through this, one will attain the result. Medicine involves knowing various medical treatments, methods of protection, various elixirs, and the method of reviving what has been killed, which is a sign of having previously trained in rigpa. Grammar involves knowing the source of sound, the means of proof, the refutation of others, and the beneficial conditions without any obstruction, which is also a sign of having previously trained. Logic involves knowing various different reasonings such as Pramana, Madhyamaka, and Cittamatra, which is also a sign of having previously trained in rigpa. In short, it is not knowing various treatises.
Chinese
所谓“隆”是指诸佛之语，丝毫不谬误的那些，即诸佛的事业之隆，智慧本尊之隆，决定穷尽之隆，离戏大圆满之隆等等。先前未曾听闻而知晓，是先前精进于觉性的征兆。非世俗之觉性是：基础位之觉性，道显现之觉性，胜观之觉性。基础位之觉性是：基础事物实义之本性，不被任何修饰所增益，不被损害所减少，不被善所救护，譬如时节气候之冰雹，无人能够阻挡而自然凝结成冰，同样，时机成熟之时自然融化。不被罪恶所沾染，譬如日月不被云彩所沾染，没有过失，如同曼遮不被容器所沾染一般，觉性本身无差别地存在于佛与众生之中。道显现之觉性是：被各种宗派所改变名称，有的称为心，有的称为无生，有的称为俱生，有的称为超离思维，有的称为事物之本性，有的称为阿赖耶识，有的称为菩提心等等，虽然名称的安立方式不同，但对于体验到实义的人们来说是相同的，譬如体验到盐味的人们，印度人称之为“隆内”，尼泊尔人称之为“吉”，象雄人称之为“库帕”，汉人称之为“贤”，扎霍尔人称之为“达”，红辣椒称之为“色布”，狗粪的灰烬称之为“热”等等，即使在赡部洲本身，也有三百六十种不同的称谓，但实义都是同一种盐味。同样，觉性本身的实义通过体验，譬如没有体验过盐味，即使对盐有各种赞美和名称，也无法确定，觉性本身通过上师的口诀而确定，无论用什么词语来称呼，实义都不会改变。没有体验到实义，即使对各种词语进行区分和推敲，也无法确定，譬如一个心怀恶意、健忘的人想要一个瓶子，手里拿着瓶子，却用各种词语向人们询问瓶子一样。如此之觉性，与诸佛和一切众生
English
“Lung” refers to the words of the Buddhas, those that are without any mistake, such as the Lung of the Buddhas' activities, the Lung of wisdom deities, the Lung of definite exhaustion, the Lung of the Great Perfection of detached action, and so on. Knowing what has not been heard before is a sign of prior diligence in awareness. Non-mundane awareness is: the awareness of the ground state, the awareness of the path appearance, and the awareness of superior insight. The awareness of the ground state is: the nature of the reality of the ground object, which is not benefited by any embellishment, not diminished by harm, and not protected by virtue. For example, hailstones of seasonal weather freeze naturally without anyone being able to stop them, and similarly, they melt naturally when the time comes. It is not stained by sin, just as the sun and moon are not stained by clouds and are without fault, and just as a menses cloth is not stained by a container. Awareness itself exists without difference in Buddhas and sentient beings. The awareness of the path appearance is: the name is changed by various philosophical tenets. Some call it mind, some call it unborn, some call it co-emergent, some call it beyond mind, some call it the nature of things, some call it alaya, some call it bodhicitta, and so on. Although the ways of establishing names are different, they are the same for those who have experienced the meaning. For example, those who have tasted the taste of salt, Indians call it "Lonner", Nepalese call it "Ji", Zhangzhung people call it "Kupa", Chinese call it "Xian", Zahor people call it "Da", red pepper is called "Sibu", and dog dung ashes are called "Re", etc. Even in Jambudvipa itself, there are three hundred and sixty different names, but the meaning is the same one taste of salt. Similarly, the meaning of awareness itself is experienced. For example, without having experienced the taste of salt, even if there are various praises and names for salt, it cannot be determined. Awareness itself is determined by the oral instructions of the guru. No matter what word is used to call it, the meaning does not change. Without experiencing the meaning, even if various words are distinguished and scrutinized, it cannot be determined. For example, a malicious and forgetful person wants a vase, holding the vase in his hand, but asks people about the vase with various words. Such awareness is with all Buddhas and sentient beings.