English
Return. Thus, having dispelled the doubts of the compiler, if the signs are briefly summarized, then all the Buddhas': signs of body, signs of speech, and signs of mind are gathered into three. Body is threefold: Dharmakaya, Sambhogakaya, and Nirmanakaya. The signs will be shown below. Speech is threefold: speech that is inexpressible and vast, speech that is famous but cannot be grasped, like an echo, and speech of words. These are applied in order to the three bodies. The signs will be shown below. Similarly, Vajra mind is threefold: the moving mind, the mind of clear wisdom and intelligence, and the mind that knows the world. These three are the minds of the three bodies. The signs will be shown below. Just as signs appeared to the Buddhas in the past, so too, for all sentient beings who will become Buddhas, these signs will manifestly appear on their body, speech, and mind. Therefore, whoever manifests the signs taught herein is fortunate, having trained in body, speech, and mind respectively from previous lives. For those whose previous lives were interrupted, and the fruit of practice has not ripened, because it has not ripened before, if they practice diligently in this present life, then the fruit will be attained in this life by that person. The signs of the body, which will be shown below, and likewise the signs of speech, and the signs of mind, etc., will appear. As the Teacher said, the compiler wondered whether it is possible to attain Buddhahood without signs. If all the signs described herein do not appear, then it will become the view of worldly outsiders who grasp at mental fabrications. Therefore, it is impossible to attain Buddhahood without signs. Having given a brief answer, now the qualities of entering the general topic are taught, as explained by "Therefore, whoever is endowed with signs," etc. Therefore, whoever is endowed with these signs has the qualities of practice. This fortunate one, having obtained the definitive teachings of these secret tantras, has grasped the measure of wisdom through the practice of the definitive teachings, and thus engages in the appearance of the exhaustion of dharmata. Therefore, the appearance of external delusion ceases, and the grossness of the internal body ceases, and that
Chinese
等等，这是对错觉和智慧，以及阿赖耶识和法身的全部衡量标准的总结，这是纯粹的、未经矫饰的法性，与财富无二无别，因为它没有烦恼的污垢，所以不会沾染纯净的道路。这条道路本身不是可数的道、资粮道、见道、修道、加行道和究竟道。这些被称为难以行走、令人疲惫的道路。它也不是瑜伽士持明者的道路，因为这些是费力但意义不大的道路。进入之门是声闻等宗派的道路，这些道路漫长而结果适得其反，因此这是直接、自发的道路。凡是有缘安住于此道者，圆满正等觉佛陀的真谛有三：世俗因果的真谛，以及胜义自性的真谛，两者并非不同。由于无漏、离相的真谛，世俗是业和异熟的真谛，这是主要的，因为业和异熟从未在此成立。胜义谛是所有法仅仅以自性存在的方式为真，因为没有无漏，所以没有以存在方式成立，并且由于离相，所以没有自性或世俗的显现成立。而且，这可以通过感官看到，而不是通过智慧。以上阐述了进入共同道路的功德，前两者阐述了共同的回答。现在，详细说明身语意先前训练的标志，或者说，这些标志现在如何在个人的身语中显现，有三个要点：在某人的身体上，身语意的标志如何显现，同样，如何显现在语言和意念中，这三点中，首先阐述身体的标志。这有三个内在的要点，首先是阐述先前诸佛在身体上训练的标志，如“见真理之身有此标志”等所示，因此，无论谁见到了三种真理的特征。身体是身体的自性，是积累和聚集。词源是放置，或者说，身体被抛弃或留下，心识因此而行，所以是身体。区别在于，世间仅仅以名称而闻名的身体，以及分别念习气的身体，以及智慧
English
Etc., this is a summary of the entire measure of delusion and wisdom, as well as the ālaya and the dharmakāya, this is the pure, unadulterated nature of reality, inseparable from wealth, because it is without the defilement of afflictions, so it is not stained by the path of purification. This very path is not the countable path, the path of accumulation, the path of seeing, the path of meditation, the path of joining, and the ultimate path. These are called difficult to traverse, exhausting paths. It is also not the path of the yogi vidyādhara, because these are paths that are laborious but of little significance. The gateway is the path of the śrāvakas and other schools, these paths are long and the results are contrary, therefore this is the direct, self-existing path. Whoever is fortunate enough to abide on this path, the truth of the perfectly complete Buddhas is threefold: the truth of conventional cause and effect, and the truth of ultimate nature, the two are not different. Because of the truth of being unpolluted and devoid of characteristics, the conventional is the truth of karma and its maturation, which is the main thing, because karma and its maturation have never been established here. The ultimate truth is that all dharmas are true only in the way they exist in their own nature, because there is no impurity, so it is not established as existence, and because it is devoid of characteristics, so neither nature nor the appearance of the conventional is established. Moreover, this can be seen with the senses, not with wisdom. The above explains the merits of entering the common path, the former two explain the common answer. Now, to explain in detail the signs of prior training in body, speech, and mind, or how these signs now manifest in the body and speech of an individual, there are three points: how the signs of body, speech, and mind manifest in someone's body, similarly, how they manifest in speech and mind, of these three points, first, the signs of the body are explained. This has three inner points, first is the explanation of the signs of prior training on the body by the Buddhas, as shown by "The body that sees the truth has this sign," etc., therefore, whoever sees the characteristics of the three truths. The body is the nature of the body, it is accumulation and gathering. The etymology is placing, or the body is abandoned or left, and the mind therefore goes, so it is the body. The distinction is the body that is known in the world merely by name, and the body of the habitual tendencies of discrimination, and wisdom.
Chinese
幻身和珍宝秘密身，共有四种。名称是世俗名称中广为人知的身体的象征。如果将分别念习气的身体进行分类，则有六种：六道不同的身体、习气自生的身体、半显现体验的身体、化身幻身、忆念梦境的身体和圆满光明身。六道不同的身体有四种：具有实质的四大聚合血肉之躯、美妙光明的身体、显现空性的身体和能动意识的身体。具有实质的身体是由于最初对四大产生错觉，导致颜色、符号和声音各不相同，是欲界众生的一些身体。最初也是由四大组成而生，最终也由四大毁灭而消失。这是人、天六道和非天等的身体，除了三恶道之外的欲界众生的身体。美妙光明的身体是色界诸天拥有的光明之身。它最初由光组成，中间依赖五光，最终也由光毁灭并消失在光中。显现空性的身体是最初执着于禅定而产生错觉，是只有意识显现为空性的身体，被称为“生处”，具有无限的官能，是禅定天神的身体，中间安住于空性，最终消失于空性。能动意识的身体是最初由各种运动产生错觉，是中阴身和大多数饿鬼的身体。它最初由意识产生，中间也安住于意识，最终也由意识毁灭并消失于二者。有些地狱众生具有感受的身体，因此体验痛苦，但没有触觉的身体，也没有血肉之躯。习气自生的身体是五蕴聚合为一。半显现体验的身体是由于有缘者体验而产生的稳固习气所致，是自身形象有时像雾，有时像蒸汽，有时像透明时所显现的身体。化身是从无情物转变为身体，或
English
There are four types of bodies: the illusory body and the precious secret body. The names are symbols of the body known in worldly terms. If the body of conceptual habit is divided, there are six types: the body of six different realms, the body of self-arising habit, the body of half-manifested experience, the body of emanation illusion, the body of memory dream, and the body of perfect luminosity. The body of six different realms is fourfold: the substantial body of the four elements combined with flesh and blood, the beautiful body of light, the body of emptiness with appearance, and the body of active mind. The substantial body is due to the initial delusion of the four elements, resulting in various colors, symbols, and sounds, and some bodies of sentient beings in the desire realm. Initially, it is also composed of the four elements and born, and ultimately it is also destroyed and disappears by the elements. This is the body of humans, gods, the six realms, and asuras, the body of sentient beings in the desire realm except for the three lower realms. The beautiful body of light is the body of light possessed by the gods of the form realm. It is initially composed of light, relies on the five lights in the middle, and ultimately is destroyed by light and disappears into light. The body of emptiness with appearance is initially attached to meditation and clinging, resulting in delusion. It is the body that only consciousness appears as emptiness, called "birthplace," possessing infinite faculties, and is the body of the gods of meditation, abiding in emptiness in the middle, and ultimately disappearing into emptiness. The body of active mind is initially deluded by various movements, and is the body of the intermediate state (bardo) and most pretas (hungry ghosts). It is initially generated by mind, abides in mind in the middle, and ultimately is destroyed by mind and disappears from both. Some hell beings have a body of feeling, thus experiencing suffering, but do not have a body of touch, and there is also no flesh and blood. The body of self-arising habit is the aggregation of the five skandhas into one. The body of half-manifested experience arises from the stable habit experienced by fortunate ones, and is the body that appears when one's own form sometimes appears like mist, sometimes like steam, and sometimes transparent. The emanation body is the transformation of inanimate objects into a body, or
Chinese
从无自性中化为身体。用手的造作所做的，如在尸体上绘画等。无自性是指佛陀所化现的身体，与利益众生的菩萨一起，以及用化身、幻术的结合咒语等所做的无心之物。忆念梦境之身是指，在梦中看到不同的身体，以及自己化现不同的身体等。圆满光明之身是指，因之身和果之身。因是指智慧达到圆满时，有实体的显现消失，见到光明通透。果是指化身、报身、法身和身体的究竟。这样区分差别，以十二种方式显示习气的身体。智慧幻化之身是法性的中阴，即光的身、明点的身、各种身、显现无自性、明亮无我、光明具有智慧的面容和手。也就是说，从显现的角度来说是身，从明亮的角度来说是智慧，从无自性的角度来说是幻化。珍宝秘密之身显现各种技艺，功德圆满具足。本体安住于无灭的生起方式中，以显现八种方式和融入八种方式等的大自在之身安住，因此，无灭的嬉戏显现，以空明之理遍布，功德圆满具足，所以是珍宝。共同乘的行者们将其安立于佛的果位，所以是身。总之，是圆满福德的法身，所以称为身。这些身体的作用是：分别念习气使之成为血肉的造作，使其成为多种，习气自己亲近摄取，化身使显现衰减，忆念梦境收集习气，圆满光明使诸要素清净。智慧幻化身则连接习气的界限，使之稳固不显示，接受界限，使习气的界限接近。珍宝秘密身则具有六种神通和常
English
It transforms into a body from the absence of inherent existence. It is made by the actions of the hands, such as drawing on a corpse. Absence of inherent existence refers to the body manifested by the Buddha, together with the bodhisattvas who benefit sentient beings, and the absence of mind made by emanations, the combination of illusory mantras, and so on. The body of memory and dreams refers to seeing different bodies in dreams, and oneself manifesting different bodies, and so on. The body of perfect luminosity refers to the body of the cause and the body of the result. The cause is when wisdom reaches perfection, the appearance of solidity ceases, and luminosity is seen as transparent. The result is the Nirmāṇakāya, the Sambhogakāya, the Dharmakāya, and the ultimate of the body. Thus, distinguishing the differences, the body of habit is shown in twelve ways. The body of wisdom and illusion is the bardo of dharmatā, that is, the body of light, the body of bindus, various bodies, the absence of inherent existence in appearance, clarity without self, and luminosity with the face and hands of wisdom. That is to say, from the aspect of appearance it is a body, from the aspect of clarity it is wisdom, and from the aspect of absence of inherent existence it is called illusion. The precious secret body manifests various skills and is complete with spontaneously accomplished qualities. The essence abides in the manner of arising without cessation, abiding as the great sovereign with eight ways of arising and eight ways of dissolving, and so on. Therefore, unceasing play manifests, pervading with the reason of emptiness and clarity, and being complete with spontaneously accomplished qualities, it is precious. Those of the common vehicle establish it as the state of Buddhahood, therefore it is a body. In short, it is the Dharmakāya of perfect merit, therefore it is called a body. The actions of these bodies are: conceptual habit makes it the action of flesh and blood, makes it many, habit itself draws near and takes, emanation makes appearance diminish, memory and dreams collect habit, perfect luminosity purifies the elements. The body of wisdom and illusion connects the boundaries of habit, makes it stable and does not show it, accepts the boundaries, and makes the boundaries of habit near. The precious secret body has six kinds of clairvoyance and constant