English
The so-called "Near Attainment Wisdom" is the fourth moment. As stated in the 'Victorious Dharma': Near attainment is without impurity, self-arisen, self-luminous, without the thought of bliss, subtle and coarse are completely pacified, it becomes the supreme Samadhi, in the fourth moment it is immutable, it is the pervader. Thus, all near attainments are the wisdom of emptiness and luminosity, and all subtle and coarse discriminations. In the 'Vajra Garland' it says: The first consciousness enters, it is named appearance and increase, it enters into great emptiness, and it also goes into luminosity. Thus, all three appearances dissolve into luminosity and cease, therefore it is called the wisdom of the emptiness of the nature of all phenomena. As stated in the 'Victorious Dharma': Just as various clouds, with different colors and shapes, arise from the sky and dissolve into that very sky. Likewise, all natures are the cause of the three appearances, and after entering into all objects without exception, they also dissolve into that very thing. The three appearances are the path of purification, they are the objects of purified appearance, and all abide in luminosity. And from the mouth of Arya Deva it is also said: Just as various clouds, with different colors and shapes, arise from the expanse of the sky and dissolve into that very thing. Likewise, all natures are the cause of the three appearances, and after entering into all objects without exception, they enter into luminosity. Recognizing this, appearance is the luminosity of habituation, increase is the luminosity of meditation, attainment is the luminosity of stainlessness and freedom from outflows, and near attainment is the co-emergent Dharmakaya, the luminosity of self-nature. As stated in the 'Victorious Dharma': Luminosity is meditation without outflows, without dust, without seed, unmoving, the essence of the co-emergent Dharmakaya, is the very nature of spontaneously accomplished Bodhicitta. Thus, as the four luminosities arise in sequence, during the three appearances of appearance, increase, and attainment, the coarse obscurations dissolve into the Dharmadhatu. When the emptiness luminosity of all near attainments arises, the subtle obscurations also dissolve, so at that time a state arises that is like being free from all obscurations. Therefore, the great immutable Dharmakaya, which has been present from the beginning, is the wisdom free from elaboration, and has the rationality of being primordially liberated in the original purity.
Chinese
，如证悟佛陀之时。然而，佛陀的断证是不退转的。如果不真正了解这一点，就会退转，因为佛陀在道位上所断除的，如果没有断除，就会退转。如果真正了解，就不会退转，因为在真正了解的瞬间，就能解脱，并获得现证等无漏的功德，因此没有退转之处。如此这般的基之光明，本净法身，在一切有情众生心中，从原始以来就自然存在的，在此之上，先前由殊胜上师指示口诀的要点，通过习惯和熟悉的力量，此时将光明母子交融的无分别智慧安住于其自性之中。如经中所说：“一刹那顷成正觉。”以这种方式，死亡转化为光明法身而证悟成佛，被称为获得本净法身中阴的解脱。这是先前对那些见到口诀要点的修行者进行引导的方式。如果是像上师善知识那样，就没有退转之处。以上内容相似，然后加上这样的话：因此，在寂静的法界中示现最后的行为，也是因为先前在世时，将甚深口诀融入于心，所以在白天清醒时，不断地体验乐空，以及无量无边的本净景象。夜晚则将睡眠转化为光明。因此，梦中幻化的能力修习得无有穷尽，自然显现本尊身，所以现在在许多续部中，如智慧游舞等处说：“光明已证悟之人，不会见到中阴的城市，为了利益他人，显现色身的景象，譬如如意宝珠。”如同所说，光明母子交融的智慧，死亡之心转化为乐空的光明，因此证悟了意义的光明，从轮转还灭的三种显现，连同智慧之风，一刹那间，将有学圣道的双运转化为智慧之身。从中见到断证的功德，因为先前已经获得了有学的双运，所以现在在此证悟了真实的边际，将无学的双运圆满为真实的自显佛身。
English
, just like the time of realizing Buddhahood. However, the abandonment of the Buddha is irreversible. If one does not truly understand this, one will regress, because what the Buddha abandons on the paths and bhumis, if it is not abandoned, one will regress. If one truly understands, one will not regress, because in the moment of truly understanding, one is liberated and attains uncontaminated qualities such as direct perception, therefore there is no place for regression. Such is the ground luminosity, the primordially pure Dharmakaya, which naturally resides in the hearts of all sentient beings from the beginning. On top of that, previously, the precious guru pointed out the key points of the instructions, and through the power of habituation and familiarity, at this time, placing the non-conceptual wisdom of the union of luminosity mother and child in its own nature. As it is said in the scriptures, "In a single instant, one becomes perfectly enlightened." In this way, death is transformed into the luminosity Dharmakaya and Buddhahood is attained, which is called obtaining liberation in the bardo of the primordially pure Dharmakaya. This is the way to introduce it to those practitioners who have seen the key points of the instructions. Furthermore, if one is like a lama, a virtuous spiritual friend, there is no place for regression. The above is similar, and then add these words: Therefore, even the demonstration of the final act in the peaceful realm is because previously, while still alive, one integrated the profound instructions into one's heart, so during the day, while awake, one continuously experiences bliss and emptiness, and the pure visions of countless deities. At night, one transforms sleep into luminosity. Therefore, the ability to transform dreams is practiced inexhaustibly, and the deity's form naturally arises, so now in many tantras, such as the Wisdom Play, it is said: "For a person who has realized luminosity, the city of the bardo is not seen, for the benefit of others, the appearance of the Rupakaya arises, like a wish-fulfilling jewel." As it is said, the wisdom of the union of luminosity mother and child, the dying mind is transformed into the luminosity of bliss and emptiness, therefore one realizes the luminosity of meaning, and from the three appearances of samsara and nirvana, together with the wind of wisdom, in an instant, one transforms the learning noble path of union into the wisdom body. From that, one sees the qualities of abandonment and realization, because one has already attained the learning union, so now here one realizes the true limit, and perfects the non-learning union into the truly self-manifested Buddha body.
Chinese
现证三现分，从彼不动摇，示现他显之色身二者无碍任运自成，乃至轮回未空之际，如是随应所化，令诸有情成熟解脱，尤为应化之所化，霞林及眷属施主等，悲悯之加持不逾时，于此刹土明示殊胜之化身，接续上辈之清净事业，祈请调伏与所化之意乐及根器相符者，如是无勤任运成就之意愿，恒常不离而摄受。如是书写。如是通达诀窍之要点总说，特别是如上师善知识般，翻译时语句的转折无论如何。此后如是说。彼亦如是，先前于自性安住之中阴时，以与中阴合一之禅定，进入光明并升起之诀窍要点获得纯熟，心性空性之中，如何显现法身光明四相之义，乃是广说之阐明方式。其他诀窍修持之入门不同之要点是，先前心性本来空性断根而确定，以且却之诀窍修持，以及本来智慧光明任运自成确定为基，以妥噶之诀窍修持，对于道路之要点纯熟自在者，中阴之显现方式亦如极密无上大圆满之甚深续部中所说而给予，若依彼而随顺阐明，临终之五大次第融入之时亦如是。从觉性自显大光明中说： 嗟！诸友伴，有情众生迁识时，外五大融入内五大，内五大融入秘密五大，秘密五大融入圆满五大，于入大路之时，应如是知晓。如是外内秘密圆满之五大等四者融入之方式广说。
English
Having realized the three manifestations, without moving from that state, he manifested the two forms of other-appearance as unobstructed, self-arisen, and spontaneously accomplished. Until the end of samsara, he will mature and liberate all sentient beings according to their individual needs. In particular, for those who are suitable to be tamed, such as Zhamring and his disciples and patrons, may the entry of compassion not pass its time, and may he clearly manifest the supreme emanation body in this realm, continuing the pure activities of the predecessors. I pray that he will tame beings in accordance with their inclinations and capacities. May he always hold us with such effortless and spontaneously accomplished intention, never wavering. Thus it is written. Thus, the general view of the key points of the instructions, and in particular, however the twists and turns of the words may be in translating as a lama or virtuous friend. Then, it is said as follows: That is, previously, in the state of the bardo of inherent nature, having become familiar with the key point of the instructions for entering and arising in clear light through meditation that unifies with the bardo, it is an extensive explanation of how the four aspects of the clear light of the Dharmakaya arise from the emptiness of mind itself. Otherwise, due to the key points of different entrances to the practice of instructions, previously, having established mind itself as primordially empty and rootless and practiced with the instructions of Trekchö, and having established primordial wisdom, clear light, and spontaneous accomplishment as the ground, and practiced with the instructions of Tögal, for those who are familiar with the key points of the path, the way the bardo appears is also given as it is said in the profound tantras of the most secret, unsurpassed Great Perfection. If it is explained in accordance with that, then even at the time of the dissolution of the elements at the time of death, it is also like this. From the Great Self-Arisen Awareness, it says: "Alas! Dear friends, when sentient beings transfer their consciousness, the five outer elements dissolve into the five inner elements, the five inner elements dissolve into the five secret elements, and the five secret elements dissolve into the five complete elements. At the time of entering the Great Path, one should know this." Thus, the way the four elements, outer, inner, secret, and complete, dissolve is extensively explained.
Chinese
在《日月和合》中说：地融入地，同样水、火和风，各自融入自身，在人的身体上是这样发生的。地融入自身时，身体沉重且不摄取食物，起身和行走的力量全部耗尽。水融入水的时候，口鼻之水滴落。同样火融入火的时候，口鼻完全干燥，身体末端的温度全部消失。同样风融入风的时候，呼吸急促，肢体颤抖，眼睛也向上翻转。如是宣说了四大融入自身之相。风融入意识的时候，内部的血液和精华聚集在心中，气脉融入心中，粗大的脉络和脉瓣内的风停止，会昏厥片刻。在那些时候，要确信临终中阴的诀窍是自显现，不从自明不分别的状态中散乱，持续修持是关键的诀窍。第二，在法性中阴中，确信自显现如同孩子投入母亲怀抱般的诀窍是：在《摧毁》中说：此处宣说法性中阴，从临终消散的时候，意识融入虚空，虚空融入光明的时候，细微和粗大的显现全部停止，具备所有感官的光明身，变得如同身体和影子一般。那些光芒闪耀的时候，智者抓住显现的生起，动摇的风生起，五种颜色的光和光芒，显现为不确定的彩虹图案。如是所说，如是内部呼吸停止后，意识融入虚空，身体和心识的联系断绝。觉性从心中沿着如同白色丝绸般的脉络作为道路，从门、远射器、水灯中出来的时候，被称为金刚萨埵的鼻绳，五光的两端插入虚空中央，显现时以自显现而觉性解脱。之后，虚空融入光明的时候，在时间未改变的情况下显现改变，外在的土地、石头、山和岩石的显现停止，内在的法性光明的显现生起，所有显现都燃烧成五种智慧的光芒，五光的形态摇曳、燃烧、闪耀，以光芒遍布虚空的方式显现。此时，自身光芒显现，从玻璃房子里五光的显现向外显现，当那自显现生起时，