Chinese
是寂止之身，殊胜之身与生起之身。如是于地而住，如是于道亦修，以界止息等之理，如是果位四身，无疑而得，如是哈地巴于哈达，即藏语集市之地的中央，于今日开示也。何为如是住于地耶？无漏之心续，于一切相中，力用不灭而显现，且自性安乐而有，唯风心之身，取生之有而住，如是次第而有也。是故心与明点与风与脉等，住处转变且止息之果，次第为四身也。如是云：身清净且微尘衰损，与虚空等同，具足相好等而极圆满。种种三界，清净且离诸垢染，如梦而显现。语于一切时中无有断绝，众多之语，以其他之语入于他人之心。心充满胜妙之乐，且不动摇，一切于一时俱生而拥抱。如是说。如是之佛，若如虚空般无实有，则需从他处寻觅智慧，然非如是，故勿于他处寻觅，如虚空般勿寻觅，勿于心外寻觅。如是总说四身之后，为开示智慧之身与大乐之身住于自心，故开示智慧之身住于自心，与宣说住于自心之大乐身。初者，真实宣说智慧之身，开示彼之作用且断除疑惑。初者，具足四种差别，时间之差别，自无始时来，有之心之显现境，自性之差别，住于脐间中央之拙火，名为胜妙自在母。体性之差别，与虚空等同遍布之空性。所依或所缘之差别，如金与水银般遍布于自身，且面与手等，于六道与中阴所生者，仅以相好等之相而住也。然于道之时，瑜伽士于二万一千六百之风止息时，于督都底（藏文：དྷཱུ་ཏཱི，梵文天城体：धूत，梵文罗马拟音：dhūta，汉语字面意思：摇动）之中，彼之
English
These are the bodies of cessation, the supreme body, and the arising body. As it abides in the ground, so it is cultivated on the path. Through such means as the cessation of elements, such a result as the four bodies is undoubtedly attained. Thus, Hatipa revealed it today in Hatha, which in Tibetan means the center of the marketplace. How does it abide in the ground? The stream of uncontaminated mind, in all aspects, manifests without the cessation of its power, and is naturally blissful. It is the body of mere wind and mind, taking and abiding in the existence of birth, thus it is in sequence. Therefore, the result of the transformation and cessation of mind, bindu, wind, and channels is sequentially the four bodies. As it is said: The body is clear and the subtle particles are diminished, equal to the sky, perfectly complete with signs and so on. The various three realms are clear and free from all obscurations, appearing like a dream. Speech is continuous at all times, and many speeches enter the hearts of others through other speeches. The mind is filled with supreme bliss and is unwavering, all arising simultaneously and embracing. Thus it is said. If such a Buddha is like the sky, without substance, then wisdom must be sought from elsewhere, but it is not so. Therefore, do not seek it elsewhere, do not seek it like the sky, do not seek it outside the mind. Having generally explained the four bodies in this way, to show that the wisdom body and the great bliss body reside within oneself, therefore, it is shown that the wisdom body resides within oneself, and the great bliss body residing within oneself is explained. Firstly, the wisdom body is truly explained, its function is shown, and doubts are dispelled. Firstly, it possesses four distinctions: the distinction of time, the field of manifestation of the mind that has existed since beginningless time; the distinction of nature, the inner heat residing in the center of the navel, named the supreme sovereign mother; the distinction of essence, emptiness that pervades equally with the sky; the distinction of the basis or support, pervading one's own body like gold and mercury, and the face, hands, etc., abide in the form of deities merely by being born in the six realms and the intermediate state, with the characteristics of signs and so on. However, during the time of the path, when the yogi ceases twenty-one thousand six hundred winds, within the Dhuti (Tibetan: དྷཱུ་ཏཱི，Sanskrit Devanagari: धूत，Sanskrit Romanization: dhūta，Chinese literal meaning: shaking), that very
Chinese
似乎是精血明点上下堆叠，从而生起原始的智慧。第二，像那样的智慧之身在道上适时显现，就能以物质的身体来断除下层的次第。那么，佛的智慧之身不是由生身所成就的吗？不要认为智慧之身是由极微小的微尘所成就的。第二，分为变化的行持和依凭所依的不变行持两种。第一，在太阳精血和月亮明点的中央，风心无别、不可摧毁的纳达存在，这就是称为精血风的微细集合的不坏明点。时轮的注释中，观世音菩萨说：‘在此，一切有情之心的内部所存在的就是智慧。’那也是不可摧毁的声音，恒常是纳达的体性。因此，此心的自性是无始无终的心勇，并且在此处经典中也说是智慧。所以，雪域的这位第二一切智者面前说，无明不可摧毁，以及说它被佛的智慧所摧毁也不好，因为智慧和无明相违，并且被佛的智慧摧毁后出现了边际。因此，界限的集合，烦恼和识的成分可以摧毁，但心的界限，智慧的成分是不会被摧毁的。无论如何，依靠这个明点，会生起十二种风的转移。它使微尘的界限燃烧，融入白分。由此产生十六种喜悦。在那里，明点衰退，产生无明等十二缘起。它使相续中的习气增长，转移的行持等像轮子一样旋转的轮回。因此，地水火风精血虚空识，这八种功德取了粗大的，习气串习后，舍弃粗大的时候，心只依凭微细的。又由于习气和所依的势力，会取粗大的，这也像轮子旋转一样，或者像种子和庄稼一样产生。第二，像那样的轮回在哪里有止息的时候呢？身体和心无别，证悟到成为一体的时候，就是圆满正等觉
English
It seems that the bindus of semen and blood are stacked up and down, thereby generating primordial wisdom. Second, when such a wisdom body manifests on the path at the right time, it can cut off the lower levels with the material body. So, isn't the wisdom body of the Buddha accomplished by the birth body? Do not think that the wisdom body is accomplished by extremely small dust. Second, it is divided into two types: the changing conduct and the unchanging conduct of relying on the support. First, in the center of the sun's semen and the moon's bindu, there exists the indestructible Nada, which is inseparable from wind and mind. This is the indestructible bindu called the subtle collection of semen, blood, and wind. In the commentary on the Kalachakra, Avalokiteshvara said: 'Here, what exists inside the hearts of all sentient beings is wisdom.' That is also an indestructible sound, and it is always the nature of Nada. Therefore, the nature of this mind is the heart of the beginningless and endless mind, and it is also said to be wisdom in this scripture. Therefore, in front of this second omniscient one in the snowy region, it is not good to say that ignorance is indestructible, and that it is destroyed by the wisdom of the Buddha, because wisdom and ignorance are contradictory, and after being destroyed by the wisdom of the Buddha, a boundary appears. Therefore, the collection of boundaries, the components of defilement and consciousness can be destroyed, but the boundaries of the mind, the components of wisdom will not be destroyed. In any case, relying on this bindu, twelve kinds of wind transfers will arise. It causes the boundaries of dust to burn and merge into the white part. From this, sixteen kinds of joy arise. There, the bindu declines, and the twelve links of dependent origination, such as ignorance, arise. It increases the habits in the continuum, and the conduct of transfer, etc., revolves like a wheel. Therefore, earth, water, fire, wind, semen, blood, space, and consciousness, these eight qualities take the gross, and after the habits are familiarized, when the gross is abandoned, the mind only relies on the subtle. Also, due to the power of habit and reliance, it will take the gross, which also arises like a wheel turning, or like seeds and crops. Second, where is there a time when such a cycle ceases? When the body and mind are inseparable and realized to be one, it is the perfect and complete enlightenment.