Chinese
如何能改变呢？像这样对谁显现，就用无造作的唯一来追根究底。像这样具有征兆的，即使在那之后两年，也能了解智慧本身的程度，安住在与法界和智慧的自显现不分离的状态中。而且，元素自然清净，这种转变毫无疑问。如是说。第四，关于身（སྐུ།）。本体、定义、分类、特征、果这五者中，本体是：恒常存在的自性，安住于超越痛苦的诸法之所依。定义是：无垢、通透、自圆满的大。分类有：法身（ཆོས་སྐུ།）、报身（ལོངས་སྐུ།）、化身（སྤྲུལ་སྐུ།）三种。对此，虽然共同乘认为三身是果，但此大圆满的观点认为三身是道的显现。其中，法身是道之显现，因为在法存在期间，有智慧，所以也是道；在身存在期间，有身体，因此也是道之显现，但不是究竟。这是实际达到圆满的程度后，耗尽的显现，是接近融入原始清净（ཀ་དག）的状态。报身和化身是道之显现，因为在各种显现的法存在期间，不是无边、无别、平等的究竟。这也是在达到程度的时候，从任运成就的显现中，显现出身、刹土和导师等。特征是：道之显现，具有光明空性的自性。果是：当行于原始清净珍宝秘密的宫殿时，仅安住于内明三身的蓝图之中。像这样习惯于道之显现的身之法性，所获得的觉受和三身的征兆是：从燃烧的身体遗骸中，谁对身达到了程度，对于具有福分的士夫，首先有这样的征兆。谁习惯于法身，在他人可见的行境中，身体谁也看不见，瑜伽士自己随意享用。不寻而得的禅定，在自己的相续中产生，以及不知不觉的觉受，显现在所有瑜伽士的心中。像这样出现的士夫们，见到法身的显现。见到此，就融入所有佛的身体之中。谁习惯于圆满报身，并具
English
How can it change? Whoever it appears to, use the unelaborated single one to get to the bottom of it. Whoever possesses such signs, even two years later, will understand the extent of their own awareness and abide without separation from the self-appearance of the expanse and awareness. Moreover, the elements naturally purify themselves; there is no doubt about this transformation. Thus it is said. Fourth, regarding the Kaya (སྐུ།). Among the five aspects—essence, definition, divisions, characteristics, and result—the essence is: the permanently abiding nature, dwelling as the basis for all phenomena that have passed beyond suffering. The definition is: stainless, transparent, self-perfected great. The divisions are: Dharmakaya (ཆོས་སྐུ།), Sambhogakaya (ལོངས་སྐུ།), and Nirmanakaya (སྤྲུལ་སྐུ།). Although the common vehicle considers the three kayas as the result, this Dzogchen tradition considers the three kayas as appearances on the path. Among these, the Dharmakaya is a path appearance, because as long as Dharma exists, there is intelligence, so it is also the path; as long as the Kaya exists, there is a body, so it is also a path appearance, but it is not ultimate. This is the appearance of exhaustion after the actual attainment of the complete measure, close to dissolving into Kadak (ཀ་དག). The Sambhogakaya and Nirmanakaya are path appearances, because as long as the diverse appearances of phenomena exist, they are not the ultimate of being without extremes, impartial, and equal. Also, at the time of reaching the measure, from the spontaneous appearance, the appearances of Kaya, fields, and teachers arise. The characteristic is: a path appearance, possessing the nature of luminosity and emptiness. The result is: when moving in the secret chamber of the Kadak jewel, it abides only as the blueprint of the inner clear three kayas. The signs of the experience and the three kayas obtained by familiarizing oneself with such a path appearance, the nature of the Kaya, are: from the burning remains of the body, whoever has attained the measure of the Kaya, for the fortunate individual, there are such signs beforehand. Whoever is accustomed to the Dharmakaya, in the realm of experience visible to others, the body is not seen by anyone, the yogi enjoys himself at will. The meditation that is found without searching, arises in one's own continuum, and the experience of not knowing, appears in the minds of all yogis. Individuals who appear in this way see the appearance of the Dharmakaya. Seeing this, they merge into the expanse of the bodies of all Buddhas. Whoever is accustomed to the complete Sambhogakaya and possesses
Chinese
成为坚固的标志。像这样体验的人，享受五身五智。以大乐的见地，像这样具有标志的人，是具有瑜伽的幸运者。空性明点的灯，在不费力气中升起。 显现本身也成为身，逐渐见到的人，以报身的根本见到。像这样习惯于相续，语言清晰且具有声音。虚假言说的词语，不会从他的口中说出。同样，不善业的语言，永远断绝说话的边际。像这样具有标志的人，如果修持此义，就能在空中飞行，也能穿透山岩，能钻入地下，在水中不会沉没。像这样成就的幸运者，如果未将法界智慧融入把握，那么五大不会自然消融，转变不是这样。从这里死亡之后，在中阴法性中，于五个刹那解脱。哪些是有缘的人，习惯于化身之后，此人成为坚固的把握，身语意的这些标志，在谁身上出现，此人也将成为有缘者。先前听闻的法，其意义也在自己的相续中，立刻显现，空行母，从这发生转变。同样，先前未听闻的，各种各样的法的词语，自然地从口中说出。同样，其他密咒的，续部的词语如实地，次第如何清晰地显现。同样，对于一切法，词和义的形态，所有众生如何信奉的，与法相应，如何提问的回答，有缘者都能回答，此乃说法之狮子。身体的力量胜过先前，双腿迅速的力量也获得。身体的皱纹消失，白发也变黑。如同十六岁，具有年轻的光彩，譬如幼草，雨水降临，生长自然具备，先前没有的慈悲，也从此内心深处生起，
English
These are the signs of becoming firm. Those who experience it in this way enjoy the five bodies and five wisdoms. With the view of great bliss, whoever possesses these signs is a fortunate one endowed with yoga. The lamp of empty bindu arises effortlessly. Appearance itself also becomes the body, and the person who gradually sees it sees the root of the enjoyment body. Those who are accustomed to this lineage, their speech is clear and has a voice. Words spoken falsely will not come out of their mouth. Similarly, words of unwholesome actions will be permanently cut off from being spoken. Those who possess such signs, if they practice this meaning, they will be able to fly in the sky, penetrate mountains and rocks, enter the earth, and not sink in water. Those fortunate ones who have achieved this, if they have not integrated the wisdom of the dharmadhatu into their confidence, then the elements will not naturally dissolve, and transformation will not occur in this way. After passing away from here, in the bardo of dharmata, they will be liberated in five moments. Those fortunate individuals who are accustomed to the emanation body, and who have made this their confidence, these signs of body, speech, and mind, whoever possesses them, will also become fortunate. The meaning of the teachings previously heard will also suddenly appear in their own mindstream. O Dakini, transformation will occur from this. Similarly, various words of teachings that have not been heard before will naturally come out of their mouth. Likewise, the words of other secret mantras, the tantric words, will clearly appear in order. Similarly, for all teachings, the aspects of words and meanings, according to how all sentient beings believe, in accordance with the teachings, and the answers to how they are asked, the fortunate one will be able to answer, and this is the lion of speech. The strength of the body will be greater than before, and the strength of swift legs will also be gained. The wrinkles of the body will disappear, and white hair will turn black. Like being sixteen years old, possessing youthful radiance, like young grass, when rain falls, growth is naturally endowed, and compassion that was not there before will arise from the depths of the heart.
Tibetan
རྗེས་སེམས་ཅན་དོན་ལ་འཇུག །རང་གི་ལུས་ཀྱི་ཕན་པ་ཡི། །སེམས་ཅན་དག་ནི་བྱུང་བ་ན། །འདི་ལ་ཇི་ལྟར་འདོད་པ་ཡི། །ལུས་དང་ཡན་ལག་གཏོང་བར་ནུས། །ཕྱི་རོལ་བདོག་པ་སྨོས་ཅི་དགོས། །དེ་བཞིན་རང་གི་བླ་མ་ལ། །གོང་བཞིན་ལུས་སོགས་གཏོང་བར་ནུས། །འདི་ལྟར་སུ་ལ་བྱུང་བའི་མིས། །སྤྲུལ་པའི་སྐུ་ལ་འདིས་རེག་གོ། །ཞེས་སོ། །དེ་ལྟར་སྤྲུལ་སྐུའི་རྟགས་ཡོད་པ་དེ་འདོད་ན་རང་བཞིན་སྤྲུལ་སྐུའི་ཞིང་དུ་རྫུས་ཏེ་སྐྱེ་བ་བླངས་ནས་སེམས་ཅན་གྱི་དོན་དུ་ལོ་དྲུག་ཁྲི་བརྒྱད་སྟོང་གནས་ནས། དེའི་ངང་ལས་གླིང་བཞི་བྱེ་བ་མང་པོར་སྤྲུལ་པས་སེམས་ཅན་གྱི་དོན་ཚད་མེད་པ་བྱས་ཏེ། ཀ་དག་གི་ས་ལ་འདའོ། །རང་བཞིན་སྤྲུལ་པར་ལོ་བརྒྱ་ཕྲག་ལྔ་གནས་པ་དང་འགལ་སྙམ་ན། མི་འགལ་ཏེ། རང་དོན་བསྒྲུབ་པ་ལ་ལྔ་བརྒྱ་གནས་ཀྱང་། གཞན་དོན་བསྒྲུབ་པ་ལ་མཐའ་ཡས་པར་གནས་པ་ལ་ཅུང་ཟད་ཀྱང་ འགལ་བ་མེད་དོ། །ཡང་དེ་ཉིད་ལས། དེ་ལྟར་ལྡན་པའི་སྐྱེས་བུ་ནི། །ཕྱིས་ནི་སྤྲུལ་སྐུའི་ཞིང་ཁམས་སུ། །རྫུས་ནས་སྐྱེས་ཀྱི་ལུས་བླངས་ནས། །ལོ་ནི་དྲུག་ཁྲི་བརྒྱད་སྟོང་དུ། །དེ་ནི་གནས་ནས་སེམས་ཅན་དོན། །སྐྱེས་བུ་འདི་ཡིས་བྱེད་པའོ། །དེ་ནས་ངོ་བོའི་རང་བཞིན་ལས། །འཛམ་བུའི་གླིང་སོགས་གླིང་རྣམས་སུ། །སྤྲུལ་པ་བྱེ་བ་དྲུག་ཁྲི་ཡིས། །རང་རང་མཐུན་པའི་ལུས་བླངས་ནས། །སེམས་ཅན་དོན་ནི་བྱེད་པར་ནི། །འདི་ཡིས་འགྱུར་རོ་མཁའ་འགྲོ་མ། །དེ་ནས་ངོ་བོ་ཀ་དག་ལ། །ཉི་མ་ལས་ནི་ཟེར་འདུས་ལྟར། །རང་གི་སྤྲུལ་པར་བཅས་པ་ནི། །རང་གི་ངོ་བོར་རང་ཐིམ་ནས། །དབྱེར་མེད་འབྱེད་པ་མེད་པར་འགྱུར། །ཇི་ལྟར་ཆུ་ལ་ཆུ་ཐིམ་དང་། །དེ་བཞིན་མར་ལ་མར་ཐིམ་དང་། །ནམ་མཁའ་ནམ་མཁར་ཐིམ་པ་བཞིན། །ངོ་བོ་ངོས་གཟུང་མེད་པར་འགྱུར། །ཅེས་སོ། །ནང་ཤེས་པའི་ཉམས་ནི། རང་ཤར་ལས། དེ་ཡང་བདེ་བ་དང་ལྡན་པ་དང་། འཇིག་རྟེན་ལ་ཞེན་པ་མེད་པ་དང་། སྣང་བ་ཐམས་ཅད་འོད་དུ་ཤར་བ་དང་། འོད་ལ་སྐུའི་ཚོམ་བུ་མ་འགགས་པར་མཐོང་བ་དང་། འཛིན་པ་མེད་པར་ལུས་བདེ་བ་དང་། ཤེས་པ་རྩེ་གཅིག་ཏུ་གྱུར་པ་དང་། ཤེས་པ་ངང་གིས་དལ་བ་དང་། ཤེས་པ་མ་ཡེངས་པ་དང་། ཤེས་པ་གཞན་ལ་མི་འཇུག་པ་དང་། ཤེས་པ་ཅི་ཡང་མ་ཡིན་པར་རྟོགས་པ་དང་། ཤེས་པ་མི་འགྱུར་བ་དང་། ཤེས་པ་མ་འགགས་པར་གསལ་བ་དང་། ཤེས་པ་མི་རྟོག་པར་འཆར་བ་དང་། ཤེས་པ་འཛིན་པ་མེད་པར་རང་གྲོལ་ བ་དང་། ཕྱི་ནང་གི་ཆོས་ལ་འཛིན་པ་ཆུང་བ་དང་། ལུས་ལ་ཆགས་པ་དང་ཞེན་པ་མེད་པ་ཡིན་ནོ་ཞེས་སོ།
Chinese
之后为了众生的利益而行动。当想到自己身体的利益时，如果想到众生，对于他们，如何才能做到心甘情愿地施舍自己的身体和肢体呢？更不用说身外之物了。同样地，对于自己的上师，也能像之前一样施舍身体等等。像这样，谁能做到这些，谁就能触及化身。如是说。如果想要拥有化身的标志，那么就会在自性化身的净土中，通过幻化而受生，为了众生的利益，在那里住留六万八千年。在那之后，从那样的状态中，幻化出无数的四大部洲，从而无量地成办众生的利益，并在原始清净之地涅槃。如果有人认为这与在自性化身中住留五百年的说法相矛盾，那么这并不矛盾。因为为了自己的利益可以住留五百年，但为了他人的利益，可以无边无际地住留，这没有任何矛盾。此外，在那部经中还说到：像这样具有功德的圣者，之后会在化身的净土中，通过幻化而受生，获得身体，在那里住留六万八千年。这位圣者会为了众生的利益而行动。之后，从本体的自性中，在赡部洲等洲，幻化出六万俱胝，获得各自相应的身体，为了众生的利益而行动。空行母啊，他会变成这样。之后，在本体的原始清净中，就像阳光汇聚光芒一样，连同自己的幻化，融入自己的本体中，变得无二无别。就像水融入水中，酥油融入酥油，虚空融入虚空一样，本体变得无法辨认。如是说。内在觉知的体验是，在自显现中说：那也是与喜乐相伴，对世间没有贪恋，一切显现都化为光明，在光明中，身体的彩虹身不间断地显现，没有执着，身体感到舒适，觉知变得专注，觉知自然而然地平静，觉知不散乱，觉知不执着于其他，觉知证悟到什么都不是，觉知不改变，觉知不间断地清晰，觉知不分别地显现，觉知没有执着而自然解脱，对外在和内在的法执着很小，对身体没有贪恋和执着。如是说。
English
Then, one engages in the benefit of sentient beings. When thinking of the benefit of one's own body, if sentient beings come to mind, how can one willingly give away one's body and limbs for them? Not to mention external possessions. Similarly, one can give away one's body and so on to one's own guru as before. Like this, the person who has these qualities can touch the emanation body. Thus it is said. If one desires to have the marks of an emanation body, then one takes birth through illusion in the pure land of the self-existing emanation body, and stays there for sixty-eight thousand years for the sake of sentient beings. After that, from that state, one emanates countless billions of four continents, thereby accomplishing immeasurable benefits for sentient beings, and passes into the ground of primordial purity. If one thinks that this contradicts the statement of staying for five hundred years in the self-existing emanation, it does not contradict. Because one can stay for five hundred years to accomplish one's own benefit, but one can stay limitlessly to accomplish the benefit of others, and there is no contradiction at all. Also, in that very text, it is said: The noble person who possesses these qualities will later, in the pure realm of the emanation body, take a body born through illusion, and stay there for sixty-eight thousand years. This noble person will act for the benefit of sentient beings. Then, from the self-nature of the essence, in Jambudvipa and other continents, with sixty thousand billions of emanations, taking bodies that are suitable for each, one will act for the benefit of sentient beings. O Dakini, it will become like this. Then, in the primordial purity of the essence, just as rays of light gather from the sun, together with one's own emanations, one dissolves into one's own essence, becoming inseparable and indistinguishable. Just as water dissolves into water, butter dissolves into butter, and space dissolves into space, the essence becomes unrecognizable. Thus it is said. The experience of inner awareness is, in Self-Arisen, it says: That is also being endowed with bliss, having no attachment to the world, all appearances arising as light, seeing the rainbow body of form uninterruptedly in the light, the body being comfortable without grasping, awareness becoming one-pointed, awareness naturally calming down, awareness being unscattered, awareness not engaging in others, awareness realizing that it is nothing at all, awareness being unchanging, awareness being clear without interruption, awareness arising without conceptualization, awareness being self-liberated without grasping, having little attachment to external and internal dharmas, and having no craving or attachment to the body. Thus it is said.