English
From the "Union of Sun and Moon": Again, from one's own heart, a very thin thread of light appears, seeming to pierce upwards into the sky above. By gazing at it with unwavering eyes, that appearance manifests as vast and unmixed with anything else. It shines very clearly, like an inverted mirror with radiant spots on a dark blue cloth. It is also adorned with five groups of five naturally arising bindus. And again, above that, there is a white cloth. As it is said, from one's own heart, the appearance of the four wisdoms arises: subtle rays of blue, white, yellow, and red light each emanate and spread widely, pervading all that appears in the realm of the senses. This is the form of cloths, stacked one upon another without adhering or touching, and upon each layer appear bindus that match their respective colors, adorned with four smaller dots, in clusters of five, which are the self-display of each wisdom. The non-appearance of a green cloth is because the power of the seed aspect of the wisdom of accomplishment is not yet complete, so it is completed in primordial purity. Here, in connection with not yet being liberated into primordial purity, it is established as the appearance of the union of the four wisdoms. Above these appearances, the appearance of the sphere of the five wisdoms, with a dark blue center surrounded by a halo of five colors, a luminous sphere like a peacock feather umbrella, spontaneously appearing, arises at this time as the seed of manifestation. And at this time, by being liberated from the clinging to the aggregates as self, the body abides in its own nature as the dharma of liberation into clear light. By being liberated from the conceptualization of subtle and coarse elements, appearances are liberated into clear light and great bliss. By being liberated from subtle and coarse afflictions, awareness is liberated into the nature of the merging of child light into mother light, and recognizing this is called the key point of the time of liberation. All these appearances are called the path of Vajrasattva's empty clarity. Without altering awareness of these appearances, but recognizing them as self-appearances, and resting equally in that state, like a skilled doctor drawing out heart fluid with a golden needle, one is liberated by finalizing self-appearance through the pith instructions of the bardo. Thus, again, from the "Union of Sun and Moon": That is called the appearance of the union of the four wisdoms, and it is called the path of Vajrasattva's empty clarity. At that time, one remembers the supreme method, like an unchanging golden needle.
Chinese
应当这样做。如是说。之后，智慧的显现融入任运自成珍宝的显现中，即是，四种智慧的显现汇聚于其上的光团中，在与自身无别的状态中，上方的一切法穷尽，本净的显现如同无云晴空般，于其中心，普贤父母蓝色交融，无有自性。其下方的中间部分，上方是广阔而庄严的忿怒身坛城，下方是光明清澈、布置精美的报身寂静显现。其四面八方，自性化身的刹土显现令人心旷神怡，赏心悦目。下方，六道轮回的迷惑显现，包括调伏者导师在内的显现同时显现。此时，从日月交合中，之后自己的觉性融入上方的光中，体验显现的八种方式。如是所说。显现的六种方式和两扇门，这八种无有先后地同时显现，如慈悲般显现，自然而然地对众生生起慈悲；如光般显现，五光的显现遍布世界；如身般显现，无数天神之身；如智慧般显现，自显清净的佛土；如无二般显现，安住于无分别的禅定中；如解脱边般显现，通达法性本净。两扇门，如不净轮回之门般显现，若不识自性，则开启堕落之门；如清净智慧之门般显现，若识自性，则如所有性和尽所有性的智慧于内明澈，成为原始解脱之基。此时，通达究竟的三个要点是：认识自性，如同与旧识之人相遇般的窍诀，确信自显任运自成；不改变，如同金刚橛般的要点，安住于认识自性之上的状态中不动摇；不退转，如同巨箭般的窍诀，于自明解脱之上认识，断除对自显的增益，于内在本净的法界中刹那解脱。此外，本净的觉性具有八种显现之因，本来就具有的要点是，显现的八种方式也是任运自成显现方式不间断的功德。如珍宝堆积中所说，任运自成显现之因不间断
English
It should be done like that. Thus it is said. Then, the appearance of wisdom dissolving into the appearance of spontaneously present preciousness is: the appearances of the four wisdoms gather into the sphere of light above them, and in a state inseparable from oneself, all phenomena above are exhausted. The appearance of original purity is like a cloudless sky, in the center of which, Samantabhadra and Samantabhadri are mixed in dark blue, without essence. Below that, in the upper part of the middle part, is a vast and beautiful wrathful body mandala, and below that is a peaceful appearance of the enjoyment body, bright and well-arranged. In all directions, the field of self-nature emanation appears pleasing and beautiful. Below, the deluded appearances of the six realms, including the Tamer and Teacher, appear simultaneously. At this time, from the union of the sun and moon, then one's own consciousness dissolves into the light above, experiencing the eight ways of appearance. As it is said, the six ways of appearance and the two doors, these eight appear without any before or after, like compassion, compassion arises naturally for sentient beings; like light, the appearance of the five lights pervades the world; like a body, countless divine bodies; like wisdom, the pure Buddha-field appears as one's own appearance; like non-duality, one abides in non-conceptual samadhi; like the exhaustion of extremes, one realizes the nature of reality as thorough purity. The two doors are: like the door of impure samsara, if one does not know one's own nature, the door of reversion opens; like the door of pure wisdom, if one knows one's own nature, the wisdom of how it is and how many is clear within, becoming the basis of primordial liberation. At this time, the three key points of recognizing the ultimate are: recognizing one's own nature, like meeting a familiar person, the instruction determines that self-appearance is spontaneously present; unchanging, like the key point of a golden peg, one abides unshakably in the state of recognizing one's own nature; irreversible, like the instruction of a great arrow, one knows that self-clarity is liberated, cutting off the imputation of self-appearance, and liberating in an instant in the inner realm of original purity. Furthermore, the key point that the eight causes of appearance are inherently present in the awareness of original purity is that the eight ways of appearance are also the qualities of the uninterrupted way of spontaneously present appearance. As it is said in the Heap of Jewels, the cause of spontaneously present appearance is uninterrupted
Chinese
萨！ 各种显现的自性，显现为广大的功德。 显现之门即使有八个，也以八功德的方式显现。 如是说。 像这样，当以认识究竟的三要诀而解脱之时，此人也会生起六神通和六随念。 如《名号赞》中所说： 具有六神通，六随念，解脱、解脱身、完全解脱身，不显现、不现前、非明示，不变、普行、周遍者。 如是所说，以根的现量神通见佛刹，以智慧的现量神通认识自显，以智慧的现量神通确信本觉，以三摩地的现量神通安住于显现上不动摇，以无漏的现量神通从业和习气中解脱，以智慧观照的现量神通享用一切智智的功德，以智慧圆满的现量神通成办有情利乐后融入智慧法界。 广而言之，现量神通有一百三十四种，摄而言之，有六组六种，即三十六种。 再摄而言之，则仅归摄于六根本。 此外，彼时生起六随念，即以道随念了知究竟无学之地，以见随念证悟明空光明，以禅定随念安住于本觉法性，以天随念五部如来显现为六智慧，以生处随念趋向原始的尽地，以诀窍随念，以自显自识之要诀，即使见到未净的轮回显现，也不会陷入错觉。 直接见到光明报身显现，故而证悟本觉任运自成。 向上见到法尽本来清净的显现，故而稳固地抓住解脱之基，彼时从法性中生起成办有情利乐。 如此，在六神通和六随念之上，加上不忘陀罗尼和常时三摩地，显示以自识力而掌控十四者。 从那以后，当融入法界之时，外在显现的身体不显现，语不现前，心不是明示而是止息，转变。
English
Sa! The nature of various appearances manifests as great qualities. Even if there are eight doors of manifestation, they appear as eight qualities. Thus it is said. Like this, when one is liberated by the three key points of recognizing the ultimate, that person will also have six clairvoyances and six recollections. As it is said in the "Nomenclature": Possessing six clairvoyances, six recollections, liberation, liberated body, completely liberated body, non-manifest, non-appearing, not illuminating, unchanging, all-pervading, omnipresent. As it is said, one sees the Buddha-field with the clairvoyance of the senses, recognizes one's own appearance with the clairvoyance of wisdom, believes in the original awareness with the clairvoyance of knowledge, remains unmoving on the appearance with the clairvoyance of samadhi, is liberated from karma and habitual tendencies with the clairvoyance of non-contamination, enjoys the qualities of omniscience with the clairvoyance of seeing as wisdom, and after accomplishing the benefit of sentient beings with the clairvoyance of complete knowledge, dissolves into the realm of wisdom. In detail, there are one hundred and thirty-four clairvoyances. In summary, there are six sets of six, that is, thirty-six. Further summarized, they are all included in the six roots. Furthermore, at that time, six recollections arise: by recollecting the path, one knows the ultimate state of no more learning; by recollecting the view, one realizes the clarity and emptiness of light; by recollecting meditation, one abides in the nature of original awareness; by recollecting the deities, the five families manifest as six wisdoms; by recollecting the place of birth, one approaches the original end; by recollecting the instructions, with the key point of recognizing one's own appearance, even if one sees the impure appearance of samsara, one does not fall into illusion. Directly seeing the appearance of the clear light sambhogakaya, one realizes the spontaneous perfection of original awareness. Seeing the appearance of the exhaustion of phenomena and original purity, one firmly grasps the basis of liberation, and at that time, from the state of dharmata, the accomplishment of the benefit of sentient beings arises. Thus, on top of the six clairvoyances and six recollections, adding the unfailing dharani and constant samadhi, it is shown that one controls the fourteen with the power of self-recognition. From then on, when dissolving into the realm, the outwardly appearing body becomes non-manifest, speech becomes non-appearing, and mind is not illuminating but ceases, transformation.
Chinese
由于不离无住之状态而行利益之事，故称之为周遍行。所谓融入法界，是指先前显现的任运成就之景象，再次融入于觉性本身的状态中，即外在光明融入内在光明，犹如水晶光芒融入其中。如是，在《自显》中说： 诸位朋友，对于任运成就之景象，当其自性转为力量时，在证悟真谛之时，应了知八种融入之方式。 如是所说，八种融入为：光融入光，如无别之光明彩虹消逝于虚空，或如水晶光芒融入其中。身融入身，如智慧融入内在光明中所安住之宝瓶身。智慧融入智慧，如觉性于本基解脱，如婴儿投入母亲怀抱。二者不异融入二者不异，如法与法性相融，如水融入水中。边解脱融入边解脱，如法性安住于自性，如瓶内之虚空融入瓶外之虚空。大悲融入大悲，如所化与能化消逝于法界，如夕阳之光芒。不清净轮回之门融入清净智慧，如轮回与涅槃汇集于法界，如收拢帐篷之绳索。清净智慧之门融入本体，如于原始法界本来清净获得稳固，如狮子占据雪山。总而言之，一切轮回涅槃皆为自显现之要点在于：从基显现的角度来看，自显现向下显现为所化众生之轮回，向上显现为能化之涅槃。法界解脱依赖于基轮回涅槃二者不异之显现而说。中阴时以化身行利益之方式为：直接以圆满报身之容颜坛城，无量光芒四射，向下前往六道众生之刹土，从而显现为各自之导师，以适合各自的方式行利益之事。 如是，以三种结合而化现。 如是说，报身容颜之结合，于六道中与相应之胎藏结合，与自显现相符而行利益之事的三种结合显现，从而于法界中解脱。 根解脱之方式为：上中下三种根，每一根又分为七种，共二十一种，若归纳而言，则为分类之根本