Chinese
听闻聚集的眷属们。 对于报身来说， 如果细分，那是不可思议的， 简略来说，就像这样。 空性和光彩颜色不混杂， 各自持有各自的特征。 相好光明光芒万丈， 父亲执持显现的部分， 母亲也仅仅执持空性的部分。 在无二交合的形态中， 持有报身的特征。 刹那间从金刚莲花中， 从无生无灭的嬉戏中， 父母具有不死恒常的特性。 五光五身五净土， 不混杂不造作各自明晰。 毗卢遮那等五父， 普贤等显现为五母。 东方等五部， 具备不变的五种确定性， 五智五种了悟， 具备基道果五者。 五处五境五自性， 是报身的自性。 法性是空性，所以是“隆”（享受）， 无碍的嬉戏是显现，所以是“修”（受用）。 清晰而不混杂，所以是“隆”， 从中没有执着，所以是“修”。 显空无离，所以是“隆”， 没有丝毫分别，所以是“修”。 清晰而没有实体，所以是“隆”， 无勤任运地散发化身，所以是“修”。 无所缘而意义圆满，所以是“佐”（圆满）。 不堕入常断的边见， 在觉性的状态中圆满，所以是“佐”。 超越思维，不是造作的， 远离所行境的方面，是圆满。 自知自明的意义领悟后， 从他者的能取所取中解脱，所以是“佐”。 显空是自性，所以是“巴”（勇猛）。 明空是自性，所以是“巴”。 觉空是自性，所以是“巴”。 无碍地受用对境，所以是“巴”。 装饰和服饰美丽，所以是“巴”。 颜色和净土清净，所以是“巴”。 自性不动摇，所以是“固”（身）。 无碍地显现化身的身， 化身也融入明点的身， 没有先后可以计算的身， 没有血肉生命的身。 这就是报身的详细解释。 如果有人以极佳的根器， 想要获得那个意义， 首先要依止具德的上师， 从历史、信心和定解中， 灌顶虽然有四种， 但要使有缘者成熟。 有戏论、无戏论、极无戏论， 授予极度觉性力量的灌顶。 没有灌顶，成就不会改变。 获得灌顶，不修也能获得三身。 灌顶的所依和三昧耶也要守护。
English
Listen to the assembled retinue. Regarding the Sambhogakaya, If divided, it is inconceivable, In brief, it is explained as follows. Emptiness and radiance, colors unmixed, Each holds its own characteristics. Marks and signs, light blazing with glory, The father holds the aspect of appearance, The mother holds only the aspect of emptiness. In the form of inseparable union, Holds the characteristics of the Sambhogakaya. In an instant, from the Vajra lotus, From the play of unarisen and unceasing, The father and mother have the quality of immortality and permanence. Five lights, five bodies, five pure lands, Unmixed, uncreated, each clear. The five fathers, such as Vairochana, The five mothers, such as Samantabhadri, appear. The five families, such as the eastern direction, Possessing the five unchanging certainties, Five wisdoms, five kinds of realization, Possessing the five bases, paths, and fruits. Five places, five realms, five essences, Are the essence of the Sambhogakaya. Since the nature of reality is emptiness, it is "Long" (enjoyment). Since unceasing play is appearance, it is "Chö" (use). Clear and unmixed, therefore it is "Long," Since there is no grasping from it, it is "Chö." Appearance and emptiness are inseparable, therefore it is "Long," Without any distinction, therefore it is "Chö." Clear and without substance, therefore it is "Long," Effortlessly emanating emanations, therefore it is "Chö." Perfect in meaning without object, therefore it is "Dzog" (perfection). Without falling into the extremes of permanence and annihilation, Perfect in the state of awareness, therefore it is "Dzog." Beyond mind, not made, Separate from the aspect of what is to be practiced, it is perfection. Having realized the meaning of self-knowing awareness, Liberated from the grasper and grasped of others, therefore it is "Dzog." Appearance and emptiness are its nature, therefore it is "Pa" (valiant). Clarity and emptiness are its nature, therefore it is "Pa." Awareness and emptiness are its nature, therefore it is "Pa." Unobstructed, using objects, therefore it is "Pa." Adornments and attire are beautiful, therefore it is "Pa." Colors and pure lands are clear, therefore it is "Pa." Essence unmoving, therefore it is "Ku" (body). The body of unobstructed emanations arising, The body of emanations also gathered into bindus, The body without beginning or end to be reckoned, The body without flesh, blood, or life. This is the detailed explanation of the Sambhogakaya. If someone with excellent faculties, Wishes to attain that meaning, First, rely on a qualified lama, From history, faith, and conviction, Although there are four kinds of empowerment, One should ripen those who are fortunate. With elaboration, without elaboration, utterly without elaboration, Bestow the empowerment of the power of extreme awareness. Without empowerment, accomplishments will not change. Having received empowerment, without practice, one obtains the three bodies. The basis of empowerment and the three samayas must also be protected.
Chinese
教授分为加行、正行、结行三部分。 修习无常、慈悲、菩提心。 此身为了滋生无明之因， 六道种子安住于自身。 顶轮、喉轮、心间和， 脐轮、密处、足底中， 阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），智（藏文：ཏྲི，梵文天城体：त्र，梵文罗马拟音：tri，汉语字面意思：智），内（藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nri，汉语字面意思：内），苏（藏文：སུ，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：苏），布（藏文：པྲེ，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：布），度（藏文：དུ，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：度）六字。 觉性是三身之本体， 三身显现为三个字。 修习字之力量，区分本性与现象。 念诵三根本嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字。 观想光芒如火焚烧。 对此有两种必要， 辨别共同与殊胜之分。 之后，将三门安住于本然。 以声闻寂静之见， 将身语意三门安住于本然。 以菩萨之见， 安住本然，必得安乐。 以忿怒尊之见， 安住本然，成就三种功德。 首先，断除空性之根。 之后，发挥心之自力。 之后，发挥生处三有。 之后，认识分别念之心。 心是空性之空基显现， 显空无二，自然解脱。 五毒于内自然解脱， 六识于外自然解脱。 如是自心获得解脱， 无有中阴而成佛。 获得安住于解脱之地的把握后， 放下内外九种事务后， 极度专注三处三门。 将证悟直接带到自身。 采取牛、狮、仙人的坐姿。 语止语，舍弃气之要点。 心则专注于眉间虚空。 通过调整门、境、气之要点， 智慧先于境显现。 开启空明五清净之门， 明空无边之明点。 无有因缘，无有造作，自然显现。 如以眼翳视太阳， 如东方之晨星般清晰。 于外虚空之中， 谁能控制诸根的住处？ 外境将迅速被看见。 于离缘三者中显现。 于境中显现之智慧， 如外境虚空之镜。 内境如清净之孔雀， 如主人之面容般清晰显现。 觉性如金刚链， 与主人之心相同。 自明觉如绵羊之肠般清晰， 具足五种智慧之光身。 明空相连如绵羊之肠， 具有各种来去之相， 动摇和凝固。 心之清澈无碍如绵羊之肠。
English
The instructions are threefold: preliminary, main practice, and conclusion. Cultivate impermanence, compassion, and bodhicitta. This body is for generating the cause of ignorance, The seeds of the six realms reside within it. At the crown, throat, heart, and, Navel, secret place, and soles of the feet, A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), Tri (Tibetan: ཏྲི, Devanagari: त्र, Romanized Sanskrit: tri, Literal Chinese meaning: Tri), Nri (Tibetan: ནྲྀ, Devanagari: नृ, Romanized Sanskrit: nri, Literal Chinese meaning: Nri), Su (Tibetan: སུ, Devanagari: सु, Romanized Sanskrit: su, Literal Chinese meaning: Su), Pre (Tibetan: པྲེ, Devanagari: प्रे, Romanized Sanskrit: pre, Literal Chinese meaning: Pre), Du (Tibetan: དུ, Devanagari: दु, Romanized Sanskrit: du, Literal Chinese meaning: Du) are the six letters. Awareness is the essence of the three kayas, The three kayas manifest as three letters. Practice the power of the letters, distinguishing nature from phenomena. Recite the three root syllables Om (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om), Ah (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah), Hum (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum). Visualize light like fire burning. For this, there are two necessities, Discern the difference between common and supreme. Then, settle the three doors into their natural state. With the Hearer's view of peace, Settle body, speech, and mind into their natural state. With the Bodhisattva's view, Settling into the natural state, happiness will surely be attained. With the Wrathful One's view, Settling into the natural state, about three qualities will be accomplished. First, cut the root of emptiness. Then, exert the mind's own power. Then, exert the three realms of existence. Then, recognize the nature of conceptual thought. The mind is the appearance of the empty ground of emptiness, Appearance and emptiness are non-dual, naturally liberated. The five poisons are naturally liberated within, The six consciousnesses are naturally liberated without. Thus, when one's own mind is liberated, Without the bardo, one becomes a Buddha. Having gained the confidence of settling into the ground of liberation, Having abandoned the nine outer and inner activities, Intensely focus on the three places and three doors. Bring realization directly to oneself. Assume the posture of a bull, lion, or sage. Speech is silenced, the key point of breath is released. The mind is focused on the space between the eyebrows. By aligning the key points of door, object, and breath, Wisdom appears before the object. Open the door of the five clear emptinesses, The clear empty bindu is without limit. Without conditions, without effort, it naturally arises. Like looking at the sun through an eye disease, Clear like the morning star in the east. In the empty outer space, Who can control the dwelling of the senses? The outer realm will quickly be seen. It is clear in the three that are free from conditions. The wisdom that is clear in the object, Is like a mirror of the outer space. The inner realm is like a pure peacock, It appears clearly like the face of the owner. Awareness is like a vajra chain, It is the same as the mind of the owner. Self-awareness is clear like this sheep's intestine, The light body possessing the five wisdoms. Clear emptiness connected like a sheep's intestine, Having various ways of going and coming, Moving and solidifying. The heart's clarity is unobstructed like a sheep's intestine.
Chinese
光明、安乐、自知、空性， 无别光明不杂而住。 觉性要诀、规矩、传承囚禁， 现量爆发即是所依。 于彼四种显现生起， 法性现量显现故， 意念执着的见解灭。 向上增上的体验显现故， 错乱的显现自处清净。 觉性量圆显现故， 成就三身的结解开。 诸法穷尽的显现故， 三界轮回的延续断绝。 显现体验、觉受体验等等， 以心所造世俗视为错乱。 以三种安住衡量， 以三种获得钉牢， 有漏蕴聚不显现。 不变见解的四大 உறுதி， 不分别智慧衡量， 轮回彻底抛弃阿拉拉。 如是说。 普贤佛母虚空光明炽燃日之密续密咒之要诀藏中， 圆满报身之体性差别与，指示体性之品第八。 ྅྅྅ 再次眷属们如是劝请道： 奇哉！导师大佛母， 所谓化身所说的， 名称意义为何请开示。 如是请问后， 导师回答如是说道： 奇霍！觉性才华眷属们谛听， 化身之体性的特征是， 事业圆满的化身和， 事业进行二者安立。 事业圆满的化身是， 自之因解脱现前成佛， 之后化身散放。 彼乃内外事业圆满， 是事业圆满化身安立。 事业进行的化身是， 六道等世间中， 与导师彼者相同而化现， 语言也与天等相同而说。 知晓所知他利不愚昧， 他利相同成办义利故， 烦恼自相续中无有， 能胜伏有情。 习气之身此乃显现， 福德二资粮成熟的， 时机成熟之有情众， 真实大义开示。 彼亦由根器的差别， 于声闻等显现中， 语句理解意义不理解而开示， 彼乃分别念先前断除。 于缘觉之显现中， 从缘起之门开示， 我慢等乃开示断除。 于菩萨之乘中， 发愿与趣入的
English
Clarity, bliss, self-awareness, emptiness, Inseparable clarity dwells without mixing. Seizing the key points of awareness, the lineage of rules as prisoners, Manifesting directly is the basis. From that, four appearances arise, By the appearance of the direct manifestation of reality, The view of conceptual grasping diminishes. By the experiential appearance of increasing upwards, The appearances of delusion are purified in their own place. By the appearance of awareness reaching its limit, The knot of accomplishing the three bodies is loosened. By the appearance of the exhaustion of all phenomena, The continuity of the three realms of samsara is severed. Appearances, experiences, cognitive experiences, and so on, Conceptual constructs are described as illusory. Measuring with the three abidings, Driving the stake with the three attainments, The contaminated aggregates become invisible. The four great certainties of unchanging view, Measuring with non-conceptual wisdom, Completely abandoning samsara, alala. Thus it was said. From the Secret Treasury of Key Instructions of the Secret Mantra, the Blazing Sun of Space, the Luminous Mother Kuntuzangmo: The eighth chapter, which distinguishes the essence of the Sambhogakaya and teaches its introduction. ྅྅྅ Again, the assembly urged as follows: O Teacher, Great Mother, What is the meaning of the term "Nirmanakaya"? Please explain. Having asked thus, The Teacher replied as follows: O ho! Listen, assembly of awareness and skill, The characteristics of the Nirmanakaya are: The Nirmanakaya of accomplished activity, and The Nirmanakaya of performing activity are considered as two. The Nirmanakaya of accomplished activity is: One's own cause is liberated, manifestly enlightened, Then emanations are sent forth. That is the accomplishment of outer and inner activity, It is considered the Nirmanakaya of accomplished activity. The Nirmanakaya of performing activity is: In the six realms and other worlds, Emanating in accordance with that Teacher, Speaking languages that are similar to those of gods and others. Knowing what is to be known, not being ignorant of the benefit of others, Accomplishing the benefit of others in accordance with their needs, Without afflictions in one's own mind-stream, Overpowering beings. This body of habitual patterns is manifest, For sentient beings whose time has come, Whose two accumulations of merit have matured, Truly showing the great meaning. That also, due to the difference in faculties, To the appearance of Shravakas and others, Showing words that are understood but meanings that are not understood, That is the abandonment of prior conceptualization. In the appearance of Pratyekabuddhas, Showing from the door of dependent origination, Showing the abandonment of pride and so on. In the vehicle of Bodhisattvas, Of aspiration and entry