Chinese
是禅定和不忘陀罗尼，以及自性之禅定。它们的境是各种各样的分别念习气的境，是错觉的显现。智慧幻化的境是完全清净的显现。珍宝是如来之显现。它们的所依是分别念习气的所依，身体的脐间，所有脉汇聚成一味，在结的中央，依于诸元素汇聚之精华，位于眼白黑一半处。智慧幻化是于眼窝中，所有光之精华汇聚，五身如芥子般，位于眼球突出之距离处。这些身体的显现方式是：分别念习气显现为具有根、支分和细分的五蕴自性。智慧幻化显现为光、明点、界、觉性和各种身。珍宝显现为多种功德的来源，多种身的显现方式，多种自显的颜色，以及多种事业的利他活动。从这些之中，流动的自性是什么流动呢？从分别念产生的各种感受，能取和所取，各种事业和智慧的自性在流动。从智慧幻化中，风、智慧、身、相好和随好等流动，称为无气息的流动和无生命的身体。珍宝的各种能力，各种嬉戏，以及不间断的显现方式在流动。所有这些的象征是分别念的梦。智慧的象征是灯。珍宝的界是完全清净的灯。这些各自的自性是分别念习气，是四大之自性。入胎，住胎，出生，以及这些元素的凝固、散乱、平衡和紊乱，以及衰老、疾病和死亡的自性。智慧幻化是五种明觉，五父，五母，五身五智，以及光、明点和光团之大自性，具有相好和随好。珍宝秘密的是八种显现方式，八种融入方式，功德任运成就，能力任运成就，嬉戏任运成就。
English
These are meditation and unfailing dharani, as well as the meditation of self-nature. Their objects are the various objects of habitual conceptualization, the appearances of illusion. The object of wisdom's illusion is the appearance of complete purity. The jewel is the appearance of the Sugatas. Their support is the support of habitual conceptualization, in the navel of the body, where all the channels converge into one taste, in the center of the knot, relying on the essence of the assembled elements, located halfway between the white and black of the eye. Wisdom's illusion is in the socket of the eye, where the essence of all light converges, the five bodies are like mustard seeds, located at the distance of the protruding eyeball. The way these bodies appear is: habitual conceptualization appears as the nature of the five aggregates, with faculties, limbs, and sub-limbs. Wisdom's illusion appears as light, bindus, realms, awareness, and various bodies. The jewel appears as the source of many qualities, many ways of manifesting the body, many self-appearing colors, and many altruistic activities of deeds. From these, what is the nature of the moving that moves? From the various feelings arising from conceptualization, the grasper and the grasped, various activities, and the nature of wisdom move. From wisdom's illusion, wind, wisdom, body, marks and signs, etc., move, and are called the movement without breath and the body without life. The various abilities of the jewel, the various plays, and the uninterrupted ways of appearing move. The symbol of all these is the dream of conceptualization. The symbol of wisdom is the lamp. The realm of the jewel is the lamp of complete purity. The individual nature of each of these is habitual conceptualization, the nature of the four elements. Entering the womb, dwelling in the womb, being born, and the congealing, scattering, balancing, and disturbing of these elements, as well as the nature of aging, sickness, and death. Wisdom's illusion is the five awarenesses, the five fathers, the five mothers, the five bodies and five wisdoms, and the great nature of light, bindus, and clusters, with marks and signs. The secret jewel is the eight ways of manifesting, the eight ways of dissolving, qualities spontaneously accomplished, abilities spontaneously accomplished, and play spontaneously accomplished.
Chinese
哇！安住于各种圆满成就的大自在之体性中。如果将这些身体与内外之元素相结合，那么念头习气是心所依赖的广大之处，因此是虚空。开启遍布之机会，且本体安住于空性，因此是心。智慧幻化显现而无自性地安住，因此是虚空。空性无我而成立，因此是心。珍宝秘密是由各种四大元素所成，因此是虚空。由于超越了对境事物，因此是心。这些身体的运动断除之口诀是：念头习气的身体上，所谓的五门自解脱，三时之执着自解脱，因此习气之运动自断除。依靠树木之形态而修习，恒常安住于四时平等结合之禅定中。执着为众多错乱之因者止息。是安住于智慧自性中。是从先前将身体安放于要点上而生起。如是依靠多种修习之方法而串习，念头之运动自断除，五身之显现方式，于一切时中无离无合地安住。那也是从先前调伏眼睛而生起。如此将一切显现置于赤裸觉性、赤裸安住、赤裸解脱中，显现为过患之运动自止息，一切皆显现为功德，念头无法寻得，恒常安住于智慧自性中，成为珍宝之身。对于这些身体串习之果，也就是了知身体自身之安住方式，且串习之，果为自知自证化身大自在之体性，于自性化身刹土中出气，一生即可证悟成佛。了知智慧幻化身之安住方式，且串习之，果为自知自证报身大自在之体性，于中阴身中成佛。了知珍宝秘密身之安住方式，且串习之，果为自知自证法身，于此显现中，有漏自灭而证悟。这些身体也是从阿赖耶识念头所化现，因此阿赖耶识念头之执着自止息，之后趋近于接受之身体，在珍宝秘密之脉管中。
English
Wow! Abiding in the great self-nature of various spontaneously accomplished things. If these bodies are combined with the inner and outer elements, then the habitual tendencies of thoughts are the vast place on which the mind relies, so it is space. Opening up the opportunity for pervasion and abiding in emptiness in essence, therefore it is mind. The illusory appearance of wisdom abides without self-nature, therefore it is space. Emptiness is not established as self, therefore it is mind. Precious secret is made up of various four elements, so it is space. Because it transcends the object of things, it is mind. The instruction for cutting off the movement of these bodies is: On the body of habitual thoughts, the so-called five gates are self-liberated, the attachment of the three times is self-liberated, so the movement of habitual tendencies is self-cut off. By relying on the form of a tree to learn, one constantly abides in the meditation of equally combining the four times. Those who grasp at many causes of confusion cease. It is abiding in the self-nature of wisdom. It arises from having previously placed the body on the key points. In this way, by relying on many methods of learning and becoming familiar with them, the movement of thoughts is self-cut off, and the ways in which the five bodies appear abide in all times without separation or union. That also arises from having previously subdued the eyes. In this way, by placing all appearances in naked awareness, naked abiding, and naked liberation, the movement that appears as a fault is self-stopped, and everything appears as a merit, so that thoughts cannot be found, constantly abiding in the self-nature of wisdom, becoming a precious body. As for the result of becoming familiar with these bodies, that is, knowing the way in which the body itself abides and becoming familiar with it, the result is that one knows and realizes oneself as the great self-nature of the emanation body, exhaling in the realm of the self-nature emanation body, and attaining Buddhahood in one lifetime. Knowing the way in which the wisdom illusory body abides and becoming familiar with it, the result is that one knows and realizes oneself as the great self-nature of the enjoyment body, and attains Buddhahood in the intermediate state. Knowing the way in which the precious secret body abides and becoming familiar with it, the result is that one knows and realizes oneself as the Dharma body, and in this very appearance, one attains enlightenment as the contaminated is self-vanished. These bodies are also emanated from the alaya consciousness thought, so the attachment of the alaya consciousness thought is self-stopped, and later approaching the body to be accepted, in the veins of the precious secret.
Chinese
从执着于相状中自我解脱，见到法性穷尽的景象后不再退转。如此，对于身体的这些差别，法的类别是：身体总体的自性为一，确切的词义为二，各自差别的自性为三，作用的事业为四，处所为五，所依赖的为六，显现的方式为七，从这些之中，能动的自性所动的为八，对于这些身体，各自的自性为九，内外之缘起和结合的方式为十整，如何断除能动的诀窍为十一，以果来显示为十二。如此，虽然显示了身体的诸多差别，但是这个身体是由现在的缘起所成就的身体，这些征相都会显现。对此，前世先前精通的程度，把握在现在的这个身体上，因为先前断除能动的诀窍已经熟练，所以，在这里，以从方便生起的安乐，持续断除身语意的错乱，以从智慧生起的安乐，持续断除心的错乱，在法界空性中，不作造作而逝去。那么，逝去的方式是怎样逝去的呢？做完所有应做的利他事业后逝去，以及将要做的利他事业之后逝去。如此，了解身体的特征并且熟悉身体，就成了三身的果位。先前具有善缘的人，谁精通了，就在他的额头中央，出现真实的征相：海螺向右旋转一样的纹路或凸起，这些是精通化身的征相，显现在现在的身体上。这也是先前修习的延续，在现在的身体上成熟。又，如果精通于报身，前世中断的，在现在身体的额头，眉毛之间向上，出现三个像矛尖一样的向上竖立的皱纹，无论是纹路还是凸起，如果出现，就是精通于报身，如果对此不间断地修持，三年就能解脱。如果出现一个，一生才能解脱，出现两个，两生才能解脱。如果不对其努力，就会变成堕落之处。如果此身有这些征相，却不修行佛法，
English
Having liberated oneself from clinging to appearances, and having seen the vision of the exhaustion of Dharma-nature, one does not regress. Thus, for these distinctions of the body, the categories of Dharma are: the essence of the general body is one, the precise meaning is two, the individual characteristics of each distinction are three, the action of doing is four, the place is five, the reliance is six, the manner of appearance is seven, and from these, the essence of the moving, that which moves, is eight. For these bodies, the individual essence is nine, the inner and outer origins and the manner of combination are exactly ten, the secret instruction on how to cut off the moving is eleven, and it is shown by the result as twelve. Thus, although many distinctions of the body are shown, this body is the body accomplished from the present origins, and all these signs will appear. Moreover, the extent to which one was previously skilled in the previous life is grasped in this present body. Because one is accustomed to the secret instruction of cutting off the moving from before, here, with the bliss arising from skillful means, one continuously cuts off the confusion of body, speech, and mind. With the bliss arising from wisdom, one continuously cuts off the confusion of mind, and in the emptiness of the sphere of Dharma, one departs without fabrication. So, how does one depart? One departs having accomplished all the deeds of activity, and one departs after the deeds of activity that will arise later. Thus, by knowing the characteristics of the body and becoming familiar with the body, one becomes the fruit of the three bodies. Whoever has the fortune from before, whoever is skilled in it, in the center of their forehead, a true sign appears: a line or raised mark resembling a conch shell coiled to the right. These are signs of being skilled in the Nirmāṇakāya, appearing on the present body. This is also the continuation of previous training, maturing in the present body. Furthermore, if one has become skilled in the Sambhogakāya, and it was interrupted in the previous life, on the forehead of the present body, between the eyebrows, upward, three wrinkles standing upright like the tips of spears appear, whether as lines or raised marks. If they appear, one is skilled in the Sambhogakāya. If one practices this without interruption, one will be liberated in three years. If one appears, one will be obstructed for one lifetime. If two appear, one will be liberated in two lifetimes. If one does not make effort in this, it will become a place of falling away. If one has these signs but does not practice the Dharma,
Chinese
以前修习的功德圆满，是因为其诀窍有缺失，或者咒语的誓言有缺失。即使具有这些征兆，众生仍然会堕入地狱。具有征兆的人现在安住于佛法中，是因为过去精进的障碍现在成熟了。这个人修行佛法必定能解脱。同样，对于法身，前世修习的人，如果额头上出现文字ཨཱོཾ་（藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），以图画的形式出现，表示有誓言的过失，通过忏悔的行为可以成就。如果不这样做，或者在佛法上出现错误，没有如法修行，必定会堕入地狱。或者，如果从肉中自然隆起，表示过去精进有障碍，仅仅与佛法相遇就能成佛。这样，无论对谁来说，自然而然地，即使是对鸟类和野生动物等，也会出现这种情况。这都是因为过去对上师不恭敬而造成的障碍，出生在边地，然后堕入地狱。如果这三种征兆出现在某人身上，这个人前世已经清净了烦恼的自性，身和智慧得以增长。因为已经修习了三身，现在这一世，对于断除身体行为的诀窍进行修习的瑜伽士，与所有佛的三身无二无别，对现在的身体充满信心，体温升高就能成佛。自己证悟的时间是，如果这一世证悟，将在两次机会中获得佛的果位。如果这一世没有修行佛法，并且有障碍，那就是上述两种过失，如果没有进入圣法，而是懒惰散乱，就会堕入歧途。从这个基础上进行禅修，并且精进努力，就是指出现这种征兆的人，在这一世精进努力。以上讲述了在人的身体上成就佛的三身的三个征兆。现在讲述身体上佛语的，以前修习的六个征兆。如“诸佛的语言”等所说，佛对过去、现在和未来一切的语言，前世修习的征兆是，以前修习过，但没有达到精通程度的人，前世有缘分和