Chinese
通过门来展示，舍弃烦恼嗔恨。在克里亚的乘中，通过化为天神之门来展示，舍弃烦恼愚痴。在邬波耶的乘中，通过二者之门来展示时，舍弃烦恼嫉妒。在瑜伽的乘中，以五种菩提的方式来教导，从而舍弃烦恼愤怒。在玛哈瑜伽的乘中，通过三种三摩地的方式来教导，将五种烦恼转化为本性。在阿努瑜伽的乘中，展示法界与智慧无别，想要断除一切烦恼。在阿底瑜伽的乘中，展示原始解脱的大圆满，烦恼的处所即是大清净。然而，对于某些有根器的人来说，如何能让所有人都证悟呢？因为根器的理解方式各不相同，有些人理解为具有怖畏，有些人理解为无知空性，有些人理解为无知物质空性，有些人理解为仅仅是觉性，有些人理解为心即是佛，有些人理解为阿赖耶识即是法身，有些人理解为因果是常恒的，有些人理解为怖畏显现，却没有圆满次第。这些都是示现者化身，这个无上密咒的大处，有些人不会显现，不该说的也不会说。即使在某些情况下说了，在阿罗汉、辟支佛、经部以及没有下乘邪见的人中，也会宣说无上大圆满。然后对智慧低下的人保密。像这样示现的人，是行事的化身，为了顺应世间的智慧而化现，被称为化身。为了事业行事，我说是化身。为了将众生从轮回中解脱到佛的境界，我说是化身。为了在一个刹土中短暂存在，我说是化身。为了让所有众生都看到美好，我说是化身。行走迅速，坐姿威严，不确定的言辞如同雷鸣，以身、常恒和文字庄严，展示众生利益的增减，显现根器的各种变化，行为不定，行持嬉戏，说什么都不执着，不依赖自己的意愿，做什么都是为了众生的利益，成办众生想要的一切，这就是确定的化身。如此宣说。
English
It is shown through the door, abandoning the affliction of hatred. In the vehicle of Kriya, it is shown through the door of generating as a deity, abandoning the affliction of ignorance. In the vehicle of Upaya, when shown through both doors, it abandons the affliction of jealousy. In the vehicle of Yoga, it is taught through the manner of the five enlightenments, making one abandon the affliction of anger. In the vehicle of Maha Yoga, it is taught through the three aspects of Samadhi, transforming the five afflictions into their nature. In the vehicle of Anu Yoga, it shows the indivisibility of the expanse and wisdom, desiring to cut off all afflictions. In the vehicle of Ati Yoga, it shows the great perfection of primordial liberation, the place of afflictions is great purity. However, how can it be that all realize it, except for some individuals with the capacity? Because the ways of understanding of the faculties are different, some understand it as having fear, some understand it as unknowing emptiness, some understand it as unknowing material emptiness, some understand it as merely awareness, some understand the mind as the Buddha, some understand the Alaya as the Dharmakaya, some understand cause and effect as permanent, some understand fear as appearing, but without the stages of completion. These are the emanations who show the way. This great place of unsurpassed secret mantra, some do not appear to it, and what should not be said is not said. Even if it is said in some cases, the unsurpassed Great Perfection is proclaimed among Arhats, Pratyekabuddhas, Sutras, and those without Hinayana wrong views. Then it is kept secret from those of lower intelligence. Such a person who shows the way is an emanation who performs actions, emanating in accordance with the intelligence of the world, and is known as an emanation body. For the sake of performing activities, I have said it is an emanation body. Because sentient beings are liberated to the state of Buddhahood, I have said it is an emanation body. Because it is short-lived in one realm, I have said it is an emanation body. Because all beings see beauty, I have said it is an emanation body. Walking quickly and sitting majestically, uncertain words are like thunder, adorned with body, permanence, and letters, showing the increase and decrease of the benefit of beings, manifesting various changes in faculties, behavior is uncertain, engaging in playful conduct, not clinging to what is said, not relying on one's own desires, whatever is done is for the benefit of sentient beings, accomplishing all the desires of sentient beings, this is the definite emanation body. Thus it is said.
Chinese
祈祷。这样说完之后，导师回答说： 喂！聚集的眷属们谛听。 三身大智慧，是轮回涅槃一切的总荣耀，无所缘明点独一之相。 本体空性是法身，相明显现是报身，无碍普照是化身，远离一和多的显现。 这是法身的显现方式。 自性一而体性三。 这是报身的显现。 体性各异，自性各异，明然而不停止，没有造作。 这是化身的显现。 即使将这些一一分开，三身一体，任运成就圆满。 将一执为多，是自显迷乱的执着。 法身的思虑远离对境，报身的我执远离对境，化身的贪执远离对境。 像这样三者俱全的明点，没有断除、生起和执着，也没有进入、解脱和证悟的心。 超越了贪恋和执着的言辞，超越了断除和所断的思维，超越了对境、心、意念和执着。 这是自显的殊胜大乐。 无执自解脱是大自在，化身在十方行事业。 在无所缘的对境显现中，智慧自然而然地无勤显现。 在无所缘的对境显现中，相状自然解脱于本位。 也就是说，显现的方式是这样的： 觉性是法身的本体。 从那之中显现不停止，认为是报身的真实本体。 从那之中游舞不停止，认为是无执的化身。 在明点有无的母空中，智慧显现不停止而明亮。 显现清净，智慧光芒四射。 在离心的觉性空性无边际中，各种显现同时圆满。 在自解脱自成的大自在中，地道修持本来圆满。 没有分别念，烦恼清净。 没有执着，智慧清净。 没有贪恋，二取清净。 没有贪执，宗派清净。 没有造作，名言清净。 没有停止，果位清净。 三身成佛的方式是这样的。 没有分别念的母空中，五光明显的如意宝增长。 在无有作为的虚空中，明亮清晰不动摇的明点增长。 在无有对境、远离因缘的佛母中，无执光明的安乐增长。 觉性智慧
English
Prayers. After saying this, the Teacher replied: O listen, assembly of gathered retinues. The great wisdom of the three bodies is the general glory of all of samsara and nirvana, the form of a single, aimless bindu. The essence is emptiness, the Dharmakaya. The appearance is clarity, the Sambhogakaya. The unobstructed, all-appearing is the Nirmanakaya. It is free from the appearance of one and many. This is the way the Dharmakaya appears. One nature, three essences. This is the appearance of the Sambhogakaya. Essences are different, natures are different, clear but unceasing, without effort. This is the appearance of the Nirmanakaya. Even if these are separated individually, the three bodies are one, spontaneously perfect and complete. Holding one as many is a mistaken clinging to self-appearance. The Dharmakaya's thought is free from objects. The Sambhogakaya's self-grasping is free from objects. The Nirmanakaya's attachment is free from objects. Thus, in the bindu that possesses these three, there is no abandoning, generating, or focusing, and no mind of entering, liberating, or realizing. It transcends the words of attachment and clinging. It transcends the thought of abandoning and what is to be abandoned. It transcends objects, mind, mental objects, and focus. It is the great supreme gathering of self-appearance. Unclinging, self-liberation is the great freedom, the Nirmanakaya performs activities in the ten directions. In the object-appearance without focus, wisdom freely arises without effort. In the object-appearance without focus, signs naturally dissolve into their own place. That is, the way of appearance is like this: Awareness is the essence of the Dharmakaya. From that, appearance is unceasing, it is considered the true essence of the Sambhogakaya. From that, play is unceasing, it is considered the ungrasping Nirmanakaya. In the mother-space of bindu, existence and non-existence, wisdom-appearance is unceasing and clear. Appearance is pure, wisdom-light radiates. In the mind-free, awareness-emptiness, without limit, various appearances are simultaneously complete. In the great self-liberation, self-enlightenment, the grounds and paths, purification and progression, are primordially complete. Without thought, afflictions are purified. Without grasping, wisdom is purified. Without clinging, dualistic grasping is purified. Without attachment, philosophical views are purified. Without effort, names and words are purified. Without cessation, the result is purified. The way of enlightenment of the three bodies is like this. In the mother-space without thought, the five lights increase as a clear vajra. From the space of non-action, the clear, unmoving bindu increases. In the objectless, condition-free bhaga, the bliss of ungrasping light increases. Awareness-wisdom.
Chinese
莲花盛开！光芒万丈的喜悦四种增长！三身增长的方式是这样的：无分别法身的自性，自明显现报身的自性，显现一切化身的自性，轮回涅槃三身的自性。没有不圆满的。法身自性是空性的明灯，报身五具是光明的明灯，化身无碍是开启的明灯，自性燃烧是开启处所的明灯，卡德水晶瓶是因道明灯，远处的门是光明的明灯，无缘的处所是基础的明灯，三身任运成就汇聚的明灯，基现本来清净无尽的明灯。明灯的深处没有分别。基础明灯是母性的虚空，道路明灯是显现的法界，果实明灯是三身圆满，一切明灯是明点一。法身的觉性用眼睛看，报身的地上用眼睛看，化身的不确定性用眼睛看。如是说。从普贤佛母虚空光明燃烧太阳的秘密续部中，开示三身无别的第十章。྅྅྅ 又是空行母们这样说：唉！导师大佛母啊！三身的体性是那样，请您开示五身的体性。这样请问之后，导师回答说：唉！聚集的眷属们听着！显现为五身是：普遍周遍离戏论法身，自明不杂报身圆满，嬉戏无碍化身，从那不变化的永恒身，本来圆满现前菩提身。那是五部的显现，所谓如来，是觉性离戏论的自性。那没有生和死。是金刚部所说的。为了生起各种嬉戏，我说那是宝生部。那没有轮回的过患沾染，是莲花部所说的。从那一切事业都圆满，是事业部所说的。觉性如五身般显现，在外在一切相上，做各种嬉戏，所以说是毗卢遮那佛。觉性无生金刚上，因为对一切境生心，所以说是金刚萨埵。觉性自身有六聚的，一切所需所欲自
English
Lotus blossoms! The four joys of the radiant cluster increase! The way the three bodies increase is like this: The nature of the non-conceptual Dharmakaya, The nature of the self-illuminating Sambhogakaya, The nature of whatever appears as the Nirmanakaya, The nature of the three bodies of samsara and nirvana. There is not a single thing that is incomplete. The nature of the Dharmakaya is the lamp of emptiness, The Sambhogakaya, endowed with five, is the lamp of clarity, The Nirmanakaya, unceasing, is the lamp of opening, The blazing citta is the lamp of opening the place, The kati crystal vase is the lamp of cause and path, The distant gate is the lamp of clarity, The unconditioned place is the lamp of the ground, The three kayas, spontaneously accomplished, are the lamp of gathering, The ground appearance, primordial purity, is the lamp of exhaustion. The depths of the lamp have no conceptualization. The ground lamp is the space of the mother, The path lamp is the realm of appearance, The fruit lamp is the completion of the three kayas, The all-encompassing lamp is the single bindu. The wisdom of the Dharmakaya is seen with the eye, On the ground of the Sambhogakaya, it is seen with the eye, The uncertainty of the Nirmanakaya is seen with the eye. Thus it is said. From the Secret Tantra of Kuntuzangmo, the Blazing Sun of Clear Space, The Tenth Chapter, which shows the indivisibility of the three kayas. ྅྅྅ Again, the dakinis said this: Alas! Teacher, Great Mother! If the nature of the three bodies is like that, Please speak of the nature of the five bodies. After asking this, the Teacher replied: Alas! Listen, assembled assembly! The appearance as the five bodies is: The all-pervading, free from elaboration, Dharmakaya, The self-illuminating, unmixed, Sambhogakaya, The playful, unceasing Nirmanakaya, From that, the unchanging Yungdrung Kaya, The primordially complete, manifest Enlightenment Kaya. That is the appearance of the five families, What is called Tathagata, Is the nature of wisdom free from elaboration. In that, there is no birth or death. It is said to be the Vajra family. Because various plays arise, I said it is the Ratna family. In that, there is no defilement of samsara, It is said to be the Padma family. From that, all activities are completed, It is said to be the Karma family. Because wisdom dawns like the five bodies, On all external appearances, Various plays are made, Therefore it is called Vairochana. On the unborn Vajra of wisdom, Because all objects are thought of, Therefore it is said to be Vajrasattva. Wisdom itself has the six aggregates, All needs and desires are self-