Chinese
显现种种化身，三身合一无分别。心乃忆念觉性之功用，所有显现觉知之转变，觉性本身无有错谬。如是于一切有情，觉性之智慧虽普及，然 विशेष（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）殊胜处所之真实指示为：心与脉及海螺室，与眼四者之宫殿中，大智慧即在于彼。一切有情身之内，จิตฺต（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）心，脉中海螺室之门，此乃觉性之所依。处所之安住方式为：珍宝身之彼处所，体性空明显现为身，自性明空彼为光，大悲种种安住于灯。自明体性安住于身，明而自性任运成，心内父母寂静相，海螺室忿怒相中住。于身安住之次第亦，外显寂忿之自性，内显དྷཱ་ཀི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）空行父母。幻身之脉内中，觉性之体性成文字。ཨ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）阿与ཧ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）哈，རི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）日乃ས་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）萨，ཧྲི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）舍日与ར་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）惹ཙ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）匝ཧྲི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）舍日ཡའོ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）亚。一切皆为自生本来清净，觉性身之自光芒，于脉之中如明点与光芒般安住。觉性身之自功用，于脉之中如日光般，由感官之门 निश्चित（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）决定而出，大悲于虚空之界中明。四灯之体性为：明点空性之灯，与觉性法界之灯，与智慧自生之灯，与远放水之灯。觉性之身如瓶身，智慧如瓶中之灯，大悲如镜面般明。受用身具身语意，功德与事业也。身乃显现而无自性，此乃智慧之安住方式。于彼义修持时，智慧生起之道等，与生起所依之处所，及生起如何修持也。初先生起之道为脉，于五轮之正中央，罗玛、江玛、昆达里尼，刺入感官之门而安住。三条主要之脉上，分出无数之支脉，直接作用于感官之门，彼等显示一切法，特别是与心相连之，如丝线、蜂、公羊角之口，刺入感官之门，此乃一切法性之道，此义理
English
Manifesting various emanations, the three bodies are inseparable as one. Mind is the function of memory and awareness. All transformations of appearances and cognitions are none other than awareness itself. Thus, although the wisdom of awareness pervades all sentient beings, the specific and actual place where it resides is taught as follows: In the palace of the heart, the veins, the conch-shell chamber, and the eyes, the great wisdom dwells. Within the bodies of all sentient beings, citta (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)心, the veins, the conch-shell chamber's door, that is the abode of awareness. The way it abides is as follows: In that place of the precious body, its essence, empty and luminous, abides as the body. Its nature, luminous and empty, is light. Compassion, in its variety, abides as a lamp. Self-awareness, the essence, abides as the body, luminous and spontaneously perfect in nature. In the heart, the father and mother abide in a peaceful manner. In the conch-shell chamber, they abide in a wrathful manner. The order of abiding in the body is also such that outwardly, there is the nature of peace and wrath, and inwardly, there are the dakis (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)空行 father and mother. Within the veins of the illusory body, the essence of awareness is formed as letters. A (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)阿 and HA (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)哈, RI (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)日 is SA (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)萨, HRI (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)舍日 and RA (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)惹 TSA (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)匝 HRI (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)舍日 YA'O (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)亚. All are self-born and primordially pure. From the self-radiance of the body of awareness, in the veins, it abides like bindus and rays of light. From the self-power of the body of awareness, in the veins, like sunbeams, it definitely emerges through the doors of the senses, and compassion is clear in the expanse of the sky. The essence of the four lamps is: the lamp of the empty bindu, the lamp of the sphere of awareness, the lamp of self-born wisdom, and the lamp of distant water. The body of awareness is like a vase-body. Wisdom is like a butter lamp in a vase. Compassion is clear like the surface of a mirror. The enjoyment body has body, speech, and mind, qualities and activities. The body is appearance without inherent existence. That is the way wisdom abides. To practice that meaning, there are the paths of the arising of wisdom, the place of the object that causes arising, and how to practice what has arisen. First, the path of arising is the veins, in the very center of the five chakras. Roma, kyangma, kundali, pierce the doors of the senses and abide there. From the three main veins, countless branches split off, directly acting on the doors of the senses, showing all their qualities, especially those connected to the citta (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)心, like silk threads, bees, and ram's horn mouths, piercing the doors of the senses. That is the path of all dharmata. This meaning
Chinese
请理解。 显现之境乃是道路， 意念思辨之词无遗余， 显现之门乃是眼， 于他者则非如此。 境乃离缘三者， 根离缘， 境空离缘， 处所自性离缘。 由离缘三者而显现， 如是显现之主乃上师。 具足三要而开示， 智慧显现自然涌现。 如是上师作介绍， 远方燃起明灯。 境相于自光中显明， 彼即智慧之明灯。 意念思辨之乘，断除增益， 实相中明点之灯显现。 轮涅清净通透， 乃是清净法界之明灯。 体验之显现增长， 于境中之明灯， 道相是觉性之连绵。 道相任运五智光芒， 道相以悲心明晰诸根。 显现乃体验，无二之方便， 即是顿断与直断。 体验显现多种解脱之方式， 以共同与特殊。 以果位解脱之方式开示， 首先是共同的三种方式， 开示地的证得方式， 开示成佛之方式， 以及彼等征兆之生起方式。 首先是地的证得方式： 若地退转则不住留， 唯住于觉性之上。 初见真谛之时， 证得极喜地。 知晓是自显现， 证得离垢地。 于此行走并熟悉， 第三证得发光地。 其后见光明之相， 第四证得焰慧地。 烦恼调伏后见智慧， 第五证得难胜地。 其后见诸佛身， 第六证得现前地。 远离烦恼， 第七证得远行地。 一切功德圆满之时， 第八证得不动地。 其后显现识达到极限， 第九证得善慧地。 显现智慧任运成就而显现， 证得法云地。 彼等未舍气息而证得， 舍弃气息如此证得： 错乱显现止息后，坛城显现， 十一普光地。 不执着于彼显现， 证得莲花地。 坛城轮
English
Please understand. The realm of manifestation is the path, The thoughts and discriminations of the mind are without exception, The door to manifest perception is the eye, It is not so for others. The realm is the three that are free from conditions, The senses are free from conditions, The realm of space is free from conditions, The very place is free from conditions. Manifestation arises from the three that are free from conditions, Thus, the Lama is the main agent of manifestation. With the three essential points, the teachings And the wisdom appearance freely manifest. Thus, as the Lama introduces, A lamp dawns from afar. The appearance of the realm is clear in its own radiance, That itself is the lamp of wisdom. The vehicle of mental discrimination cuts through fabrications, In reality, the lamp of bindus dawns. Samsara and nirvana are thoroughly penetrated, It is the lamp of the pure expanse. The appearances of experience increase, For the lamps in the realm, The path appearance is the continuous stream of awareness. The path appearance is the spontaneously present five wisdom lights, The path appearance is the clarity of the senses through compassion. The arising experience appearance is non-dual means, It is Trekchö and Tögal. The experience appearance is the way of liberation through many means, Through common and special. The way of liberation through the result is taught, First, the three common aspects, The way of attaining the bhumis is taught, The way of attaining Buddhahood is taught, And the way the signs of that arise. First, the way of attaining the bhumis: If the bhumi regresses, it does not remain, It remains only on the basis of awareness. At the time of first seeing the truth, The Extremely Joyful Bhumi is attained. By knowing it to be self-appearance, The Stainless Bhumi is attained. By walking and becoming familiar with that, The third, the Illuminating Bhumi is attained. Then, seeing the light appearance, The fourth, the Radiant Bhumi is attained. Having purified the afflictions, wisdom is seen, The fifth, the Difficult to Subdue Bhumi is attained. Then, seeing the forms, The sixth, the Manifest Bhumi is attained. Having abandoned the afflictions for a long time, The seventh is the Far Gone. At the time of perfecting all qualities, The eighth, the Immovable Bhumi is attained. Then, appearance and awareness reach their limit, The ninth is Good Intelligence. Appearance and wisdom arise as spontaneously accomplished, The Cloud of Dharma Bhumi is attained. Those are attained without losing breath. Having lost breath, it is attained in this way: Having ceased confused appearances, mandalas arise, The eleventh, the All-Illuminating Bhumi is attained. Not being attached to that appearance, The Lotus Bhumi is attained. The mandala wheel
Chinese
以……的方式显现。 字母轮的地位稳固。 智慧显现的地位稳固， 十四，大乐的地位稳固。 融入自然成就的脉管中， 十五，持明的地位稳固。 从此，原始清净得以自立， 十六，上师的地位稳固。 证悟真谛之人， 从第一个地位到第十六个地位之间， 依次修持而生起。 与其他法门相合的过渡阶段， 是功德果位的获得方式。 第二，成佛的次第是， 所谓的共同佛陀， 是具有蕴聚特征的佛陀， 对此，以特征显现的方式是， 身体、舍利、声音、光芒等， 显现于众生之前， 因此被称为显现成佛。 特别的，获得果位的方式是， 真正的圆满佛陀， 是蕴聚无余增长。 本体是空明智慧身， 自性是大悲无有偏颇， 无别大平等中本自成佛。 法身是身语意， 功德和事业。 身是空性和光明， 如无相之族。 语是声音、词句、名称分离， 超越言说，脱离谈论的根基。 意是无思无变， 超越散乱和行为。 不退转故，无可阻挡， 法界和智慧遍布， 自性无有造作。 事业是不生不灭， 自然生起和止息， 无作而作。 报身的身语意， 功德以及事业。 身是光明而无自性， 光明和能照亮者遍布智慧。 语是自显自然生， 舒卷显现的轮涅。 意是无有间断的观照， 以及智慧的能量和意念。 功德是相好圆满， 如明镜般圆满。 事业从法轮中， 内外秘密种种散布， 对于个别觉悟的佛陀和， 菩萨们也， 自然生起的舌头散布， 向眷属显示自己的本体。 化身也是身语意， 功德事业五种。 身是相好， 随所化度之众生而化身， 语是词句组合精妙， 梵音具有六支。 意是知
English
Appears in the manner of... The position of the wheel of letters is secured. As the position of wisdom appearance is secured, Fourteen, the position of great bliss is secured. Since it dissolves into the spontaneously accomplished channels, Fifteen, the position of vidyadhara is secured. From then on, primordial purity can stand on its own, Sixteen, the position of the lama is secured. The person who sees the truth, From the first position to the sixteenth, Arises by practicing in sequence. In the transitional stage of aligning with other systems, This is how the qualities and fruits are obtained. Secondly, the way to attain Buddhahood is, What is called the common Buddha, Is the Buddha with the characteristics of aggregates, Regarding that, the way it arises through characteristics is also, The body, relics, sound, light, and so on, Manifest to sentient beings, Therefore, it is known as manifest Buddhahood. In particular, the way to obtain the fruit is, The truly complete Buddha, Is the complete increase of aggregates without remainder. The essence is the empty-clear wisdom body, The nature is compassion without partiality, In the indivisible great equality, one is primordially enlightened. The Dharmakaya is body, speech, mind, qualities, and activity. The body is emptiness and clarity, Like a family without characteristics. Speech is separated from sound, words, and names, Beyond expression, free from the basis of discussion. The mind is without thought or change, Transcending scattering and actions. Since there is no turning back, there is no obstruction, The expanse and wisdom pervade, The nature is without fabrication. Activity is without arising or ceasing, Spontaneously arising and ceasing, Without doing, doing. The Sambhogakaya's body, speech, and mind, Qualities and activities. The body is clear and without self-nature, Clarity and the illuminator pervade with wisdom. Speech is self-appearing, self-arising, The wheel of appearance of expanding and contracting. The mind is continuous, uninterrupted seeing, And the power of wisdom and intention. Qualities are complete with marks and signs, Like a mirror that is completely clear. Activity, from the wheel of Dharma, Outer, inner, and secret aspects spread out, Also to the individually enlightened Buddhas and, The Bodhisattvas, The spontaneously arising tongues spread out, Showing their own essence to the retinue. The Nirmanakaya is also body, speech, and mind, Qualities and activities, five aspects. The body is marks and signs, Transforming the body to tame whatever is to be tamed, Speech is well-composed of words, The voice of Brahma has six branches. The mind is knowing.