Chinese
唉呀！如是三身之密意，请开示实修之引导。如是说已，本师开示： 奇哉！聚集之眷属谛听！三身密意之实修引导，本师大悲者，虽说调伏之法门甚多，然皆汇集于最极秘密大圆满中。所说之基分为二：共同与不共。不共所说之基为：地之五圆满，安住身之五圆满，道之五圆满，果之五圆满。 初、圆满之五者，处乃离戏论之法界，本师乃自生智慧，眷属乃身与智慧，教法乃大乐无灭，时乃无始无终。 安住身之五圆满者，于身之处乃心（藏文：ཙིཏྟ་，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：心）与，明点脉轮三脉。本师乃原始清净之体性，眷属乃身与五智慧，教法乃脉、气、明点，乐、明、无念，时乃无有疾病等违缘。 道之五圆满者，处乃外内之界，本师乃金刚链，眷属乃身与明点，教法乃具足四灯，时乃于一见中。 究竟果之圆满者，处乃大乐法界，本师乃觉性智慧，眷属乃嬉戏妙用，教法乃无漏之乐，时乃证悟现前。 较之其他尤为超胜，故以不共教理相合，浊与清相融，精华皆汇集于精要中。 初、共同之基确定，所知之基与实相之基。所知之基不可思议，譬如指示香象，或如盲人指示白酥。实相之基有三种，初者乃共同之基，未净迷乱之基，以及彼证悟之解脱基。 初之共同基有二，原始本初之实相，以及自之觉性实相。 原始基之实相者，初始原始清净空明遍，自性即是如此，如明亮之宝瓶身。体性乃原始清净智慧，远离一切无明分别，自性任
English
Alas! Thus, with the intention of the three bodies, please show the guidance of practice. Having said that, the Teacher said: Listen, all you assembled retinue! The practical guidance of the three bodies' intention is that the Teacher, the Great Compassionate One, although taught many methods of taming, all are gathered into the most secret Great Perfection. The basis of discussion is of two kinds: common and uncommon. The uncommon basis of discussion is: the five perfections of the ground, the five perfections of the abiding body, the five perfections of the path, and the five perfections of the fruit. The first five perfections are: the place is the Dharmadhatu free from elaboration, the Teacher is self-born wisdom, the retinue is body and wisdom, the teaching is great bliss without cessation, and the time is without beginning or end. The five perfections of the abiding body are: the place in the body is citta (藏文：ཙིཏྟ་，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：mind) and the three channels of the dung khang chakra. The Teacher is the essence of original purity, the retinue is the body and the five wisdoms, the teaching is the channels, winds, and bindus, bliss, clarity, and non-thought, and the time is without illness or other obstacles. The five perfections of the path are: the place is the outer and inner realms, the Teacher is the Vajra Garland, the retinue is the body and bindu, the teaching is the four lamps, and the time is in one view. The perfections of the ultimate fruit are: the place is the great bliss Dharmadhatu, the Teacher is awareness and wisdom, the retinue is playful activity, the teaching is uncontaminated bliss, and the time is the manifestation of realization. It is far superior to others, so the uncommon teachings are combined with reason, the impure and pure are mixed, and all the essences are gathered into the essence. First, the common ground is established, the ground of knowable objects and the ground of reality. The ground of knowable objects is inconceivable, like pointing out a fragrant elephant, or like a blind person pointing out white butter. The ground of reality has three aspects: the first is the common ground, the ground of impure delusion, and the ground of liberation of that realization. The first common ground is twofold: the reality of the original beginning and the reality of one's own awareness. The reality of the original ground is: the initial original purity is empty, clear, and pervasive, its nature is like this, like the body of a clear and shining vase. The essence is original purity wisdom, free from all ignorance and concepts, the nature is spontaneou
Chinese
证悟智慧者，安住于空明自光之中。大悲周遍智慧者，安住于无碍空性之中。空、明、无碍三者，无有局限和偏颇。无碍之功能显现任何事物，空明觉知且不变异。本体空性，远离常边。自性光明，远离断边。大悲周遍，远离二边。四边垢染，自性清净。本体显空无别，自性明空无别，于初始、终末、中际三时，三身无有分别，安住于一切众生之相续中。无明之错乱基础是，最初由六种无明产生。无明的三种因是，本体、自性、大悲。本体空性，无明错乱。自性光明，无明错乱。大悲显空，无明错乱。由这些错乱的三种缘是，因缘、所缘缘、我执缘。虽然前三者没有因，但由无明之缘而错乱。所谓因和缘，也是在本体空性的光明分上，智慧自光的光芒闪耀。不认识光明，执着为实物，是无明的因缘。于此执着有我之念，是名为所缘之缘。由此极度执着，五大真实成立，本自俱生之自光错乱为五大。在智慧功能之周遍上，形成世界。此五清净分中，形成内情众生。总之，所有这些都是，于无而执有之错乱。由于不认识自显为自性，如绳子被看成蛇，或贝壳被看成黄色一样，执着自显而错乱。此无明的错乱结果是，身体的形成方式的阐述是，三种智慧的错乱方式和，错乱的结果产生的方式。首先身体的产生方式是，由无明之业力，四大成为有碍之身体。由此受烦恼所控制，根门等显现，各自造作恶业。依此为基础的三种智慧，本体错乱为空性，自性错乱为心，大悲错乱为六聚之境，显现诸多烦恼业。如是无明圆满。
English
The realized wisdom abides in the very nature of emptiness and clarity, its own radiance. The wisdom of all-encompassing compassion abides in the very nature of unceasing emptiness. Emptiness, clarity, and unceasingness, these three, are without limitation or partiality. In the unceasing potential, anything at all can arise. Empty and clear, it knows and does not change. Essence is emptiness, free from the extreme of permanence. Nature is clarity, free from the extreme of annihilation. Compassion is all-pervasive, free from the extreme of duality. The four extremes and stains are self-purified. Essence is inseparable from appearance and emptiness. Nature is inseparable from clarity and emptiness. In the beginning, middle, and end, the three bodies are without separation. It abides in the continuum of all sentient beings. The basis of the delusion of ignorance is that, in the beginning, it arises from the six types of ignorance. The three causes of ignorance are essence, nature, and compassion. Essence is emptiness, and ignorance is delusion. Nature is clarity, and ignorance is delusion. Compassion is appearance and emptiness, and ignorance is delusion. The three conditions of these delusions are the causal condition, the objective condition, and the ego-grasping condition. Although the first three have no cause, delusion arises from the condition of ignorance. What is called cause and condition is also that, in the clear aspect of the essence of emptiness, the self-radiance of wisdom, a flash of light, arises. Not knowing the clear radiance, it is grasped as a real thing. This is the cause and condition of ignorance. In that, the thought of self grasps an object. This is called the objective condition. By clinging to that, the five elements are actually established. The spontaneously present self-radiance is mistaken for the five elements. In the pervasiveness of the power of wisdom, the world is formed. From these five pure essences, the inner essence of sentient beings is formed. In short, all of these are delusions of grasping existence where there is none. Because one does not recognize one's own appearance as one's own, it is like seeing a rope as a snake, or seeing yellow on a conch shell. Clinging to one's own appearance is delusion. The result of that ignorance is the explanation of how the body is formed, the way in which the three wisdoms are deluded, and the way in which the result of delusion arises. First, the way in which the body arises is that, by the power of the karma of ignorance, the four elements form a body with substance. From that, being controlled by the afflictions, the sense gates and so forth become prominent, and each engages in negative actions. Based on that, the three wisdoms are deluded. Essence is deluded into emptiness. Nature is deluded into mind. Compassion is deluded into the objects of the six aggregates. Many afflictive karmas arise. Thus, ignorance is complete.
Chinese
尽头。 欲界、色界和无色界，都依赖于它。 错乱的果报是， 五蕴、十二处、十八界， 都被能取和所取完全包含， 在轮回中长久流转。 三界是没有解脱的牢房， 名色诸法的监狱。 无明是铁的支架， 轮回的黑暗是风的奴仆。 先后习气进入罗网， 生死六道沉入大海。 没有解脱之时，唉哉玛！ 如此，从错乱之果的此身中， 解脱之基的种子如何存在？ 善妙的教导如下： 此身是佛的教法， 心是佛的教法， 错乱显现是自解脱的教法。 它的开端如下： 最初的觉性力量是五种智慧， 无明错乱由此产生。 因此，身体是真正的佛， 是伟大智慧的来源。 一切有情没有好坏， 善逝的本性存在于一切众生中， 如芝麻中含有油一样。 无明解脱时，产生之时， 转回于无余智慧的自性中。 五蕴是智慧，是真正的佛， 五大是五位佛母， 五烦恼是五种智慧， 五境是五光的化身。 三有即是佛的净土， 是无二见之自性。 一切有情皆具无垢之觉性， 五蕴五大是父母五佛， 脉、界、处是天众， 三有坛城圆满于自身。 心是佛的教法， 有情自相续的分别念， 四十二位是佛。 五蕴五大是父母五佛， 五毒悭吝是六能仁， 八识菩萨是父母八位， 四门四门母是父母四位， 左右是日月。 从自生觉性的自力中， 生起五身和五智， 五部、五光和五风， 存在于五种智慧等之中。 自明觉性的力量显现五身， 毗卢遮那、不动佛、宝生佛， 无量光佛、不空成就佛显现。 觉性的功德在五光中显现， 觉性的力量有三种智慧， 本体空性的智慧， 自性光明的智慧， 大悲周遍的智慧， 以无别三重的方式显现。 无所缘是法身的
English
End. The three realms of desire, form, and formlessness depend on it. The result of delusion is that, The five aggregates, twelve sources, and eighteen realms, Are all completely gathered by grasping and being grasped, And revolve for a long time in samsara. The three realms are a prison without liberation, A prison of names, forms, and dharmas. Ignorance is the bond of iron branches, The darkness of samsara is the servant of the wind. Past and future imprints enter the net, Birth, death, and the six realms sink into the ocean. There is no time for liberation, alas! Thus, from this body, the result of delusion, How does the seed of the basis of liberation exist? The excellent teaching is as follows: This body is the teaching of the Buddha, The mind is the teaching of the Buddha, Delusory appearances are the teaching of self-liberation. Its beginning is as follows: The initial power of awareness is the five wisdoms, From which ignorance and delusion arise. Therefore, the body is the actual Buddha, The very source of great wisdom. All sentient beings have neither good nor bad, The essence of the Sugata exists in all beings, Like oil pervading sesame seeds. When ignorance is liberated, at the time of arising, It reverts to the nature of non-residual wisdom. The five aggregates are wisdom, the actual Buddha, The five elements are the five mothers, The five afflictions are the five wisdoms, The five objects are the embodiments of the five lights. The three realms are the Buddha's pure land, It is the self-nature of non-duality. All sentient beings possess immaculate awareness, The five aggregates and five elements are the five father and mother Buddhas, The channels, elements, and sources are the assembly of deities, The mandala of the three realms is complete within oneself. The mind is the teaching of the Buddha, The conceptual thoughts of sentient beings' own continuum, The forty-two are Buddhas. The five aggregates and five elements are the five father and mother Buddhas, The five poisons and miserliness are the six Munis, The eight consciousnesses and bodhisattvas are the eight father and mother figures, The four doors and four door-keepers are the four father and mother figures, The right and left are the sun and moon. From the self-arisen power of awareness, The five bodies and five wisdoms arise, The five families, five lights, and five winds, Exist within the five wisdoms, and so on. From self-awareness, the power of awareness, the five bodies arise, Vairochana, Akshobhya, Ratnasambhava, Amitabha, Amoghasiddhi arise. The qualities of awareness are clear in the five lights, The power of awareness has three wisdoms, The wisdom of emptiness of essence, The wisdom of clarity of self-nature, The wisdom of all-pervading compassion, Arise in the manner of inseparable threefoldness. Without object is the light of the Dharmakaya,