English
Since it performs the benefit of beings without moving from the state of non-abiding, it is called all-pervading. "Dissolving into the Dharmadhatu" means that the spontaneously accomplished appearances that have arisen dissolve back into the state of awareness itself, that is, the outer clarity dissolves into the inner clarity, like crystal light dissolving into itself. As it is said in the Rangshar: "O friends, when the self-nature of spontaneously accomplished appearances becomes powerful, one should recognize the eight ways of dissolving when seeing the truth." As it is said, the eight ways of dissolving are: Light dissolving into light, like the indistinct clear rainbow disappearing into the sky, or like crystal light dissolving into itself. Body dissolving into body, like the vase body abiding in the inner clarity of wisdom. Wisdom dissolving into wisdom, like awareness being liberated on the ground, like a child entering its mother's lap. Non-duality dissolving into non-duality, like phenomena and suchness mixing, like water dissolving into water. Exhaustion of extremes dissolving into exhaustion of extremes, like suchness abiding in its own nature, like the space inside a vase dissolving into the space outside. Compassion dissolving into compassion, like those to be tamed and the tamer disappearing into the Dharmadhatu, like the rays of the setting sun. The impure door of samsara dissolving into pure wisdom, like samsara and nirvana gathering in the Dharmadhatu, like gathering the ropes of a tent. The door of pure wisdom dissolving into essence, like gaining stability in the primordial Dharmadhatu of original purity, like a lion occupying a snow mountain. In general, the key point of saying that all of samsara and nirvana are self-appearances is that, from the perspective of the ground appearance, the self-appearance appears downwards as the samsara of those to be tamed, and upwards as the nirvana of the tamer. Dharmadhatu liberation is spoken of in dependence on the appearance of the ground, samsara, and nirvana as non-dual. The way of benefiting beings with emanations in the bardo is that the mandala of the face of the directly complete enjoyment body radiates infinite light downwards to the realms of the six classes of beings, thus appearing as individual teachers, benefiting beings in ways that are appropriate to each. Thus, emanation arises through three combinations. As it is said, the combination of the face of the enjoyment body, the combination with the appropriate womb in the six realms, and the three combinations of benefiting beings in accordance with self-appearance manifest, thereby liberating into the Dharmadhatu. The way of liberation of the faculties is that each of the three faculties, superior, middling, and inferior, is divided into seven, making twenty-one in total, but if summarized, it is the root of the basis of division.
Chinese
三者聚合如此修习，上等者在舍弃身体和光明生起的同时解脱，中等者在双运和智慧的显现中的任何一个中解脱，下等者在任运成就的显现中解脱。而且无论在哪里解脱，以上解脱的显现生起后融入法界，因此以下的显现不会生起。这些无论在哪里解脱，也因根器的差别而不同，上等者在三个刹那间解脱，第一个刹那见到自显，第二个刹那区分差别，第三个刹那从区分之处解脱。中等者在四个刹那间解脱，第一个刹那自显生起，第二个刹那了知自声，第三个刹那安住于了知之处，第四个刹那从安住之处解脱。下等者在五个刹那间解脱，第一个刹那显现生起，第二个刹那进入观察，第三个刹那了知自显，第四个刹那安住于了知之处，第五个刹那从安住之处解脱。这些也是事业圆满的刹那，而且据说其中也有长短不一的禅定时间。禅定时间的衡量标准是，以前在一次禅定中，在没有生起后续分别念之前的时间段内进行修习。因此，对于修习禅定者来说，光明的显现会持续很长时间，因此可以在那时认识而解脱。如果没有修习，光明只会短暂地显现，因此很难认识。第三，在中阴阶段延续业力，就像水渠断裂后狐狸进入一样，这样的窍诀是：对于那些即使在法性中阴未能解脱而根器变得低下的人来说，如果精进于大圆满的道路，那么在任运成就的珍宝显现消失的同时，凭借法性真实的加持，会化生到自性化身的刹土，从而无需经历中阴而成就佛果。除此之外，如果在法性中阴未能认识自显，那么在有中阴如同梦境一般，在道路出现时，会认为自己已经死亡。认识到自己在有中阴中漂泊，忆念上师及其教导，仅仅生起“现在我要去自性化身刹土”的想法，凭借之前法性真实的加持，以及在有中阴中没有自作主张的染污，会在下一世中
English
When these three combine, those of superior faculties who have become accustomed in this way are liberated at the moment of abandoning the body and the arising of clear light. Those of middling faculties are liberated in either the union or the appearance of wisdom. Those of inferior faculties are liberated in the appearance of spontaneous presence. Moreover, wherever one is liberated, the appearances up to that point arise and dissolve into space, so the appearances below that point do not arise. Although these are liberated in different places, due to the differences in faculties, the superior ones are liberated in three instants: in the first, they see their own appearance; in the second, they distinguish the particulars; in the third, they are liberated from the distinction. The middling ones are liberated in four instants: in the first, their own appearance arises; in the second, they know their own sound; in the third, they abide in the knowing; in the fourth, they are liberated from the abiding. The inferior ones are liberated in five instants: in the first, the appearance arises; in the second, investigation enters; in the third, they know their own appearance; in the fourth, they abide in the knowing; in the fifth, they are liberated from the abiding. These are also the instants of completing the activity, and it is said that there are varying lengths of meditative periods within them. The measure of the meditative period is based on the habituation from previously remaining in equipoise in a single samadhi until subsequent conceptual thoughts do not arise. Therefore, for those accustomed to meditation, the appearance of clear light arises for a long time, so they recognize it at that time and are liberated. If there is no familiarity, it only arises for a moment, so it becomes difficult to recognize. Third, the instruction on continuing the momentum of karma in the bardo of existence, like a fox entering a broken irrigation ditch, is as follows: Even if one has not been liberated in the bardo of reality and the faculties have become inferior, those who are diligent and trained in this path of the great secret of Dzogchen, along with the disappearance of the appearance of spontaneous presence, through the blessing of the truth of reality, are born miraculously in the realm of the nature body and attain enlightenment without the bardo. Otherwise, if one does not recognize one's own appearance in the bardo of reality, then in the bardo of existence, like a dream, when the path arises, one recognizes that one has died. Knowing that one is wandering in the bardo of existence, remembering the lama and his instructions, with the mere thought of "Now I will go to the realm of the nature body," through the blessing of the truth of reality from before, and without the defilement of self-grasping in the bardo of existence, in the next existence
Chinese
串习的习气耗尽，于自性化身刹土中，于莲花中化生，刹那间出生而能呼吸。如《自显》中所说：“证悟真谛之有情，纵然证悟未生于相续，亦于十方化身刹土中，安住而终获解脱。”又如《日月和合》中所说：“此见末期根，中阴自显现，抑或不显现？导师所说彼显现，任持之习气耗尽，于自性化身中呼吸，无中阴而成佛。”如是说。彼等刹土之自性，如《自显》中所说：“从此东方之世界中，有称为极乐之刹土。于化身刹土中，有化身金刚萨埵，彼为一切如来之殊胜灌顶之所，有无量宫殿之功德。”乃至“彼宫殿从此北方五百由旬之上。于彼处出生之菩萨，亦与色界之天人共享受用。北方之化身刹土亦如是。”如是显现报身之相，四方显现四寂静刹土。彼等之中央上方，从各自之前方观看，则有忿怒刹土。即彼经中所说：“彼等刹土之前方虚空中，有化身忿怒刹土。有称为大尸陀林火焰山，彼亦如此。有具四方之颅骨房屋。”乃至“彼宫殿之中，世尊童子勇士具力，虽未离于寂静之心，然显现忿怒之相，为无数空行母与忿怒众所围绕。”如是等所说，总而言之，十方刹土加上中央尸陀林火焰山，共有十一刹土。然此处应取解脱呼吸之五刹土。即东方之极乐刹土，由珍宝水晶所成；南方具德刹土，由黄金所成；西方
English
When the habitual tendencies of karma are exhausted, one will be born instantaneously in the spontaneously manifested Nirmāṇakāya realm, miraculously born from a lotus, and will be able to breathe. As it says in the *Self-Arisen [Wisdom]*: "Sentient beings who have seen the truth, even if realization has not arisen in their minds, will dwell in the Nirmāṇakāya realms of the ten directions and will ultimately be liberated." And as it says in the *Union of Sun and Moon*: "When this is seen by the last of the faculties, will the bardo itself appear, or will it not appear? That appearance spoken of by the Teacher is such that the habitual tendencies of self-grasping are exhausted, and one breathes forth in the spontaneously manifested Nirmāṇakāya, attaining buddhahood without a bardo." So it is said. The nature of those realms is as it says in the *Self-Arisen [Wisdom]*: "From here, in the eastern direction of the world, there is a realm called the Manifestly Joyful. In that Nirmāṇakāya realm, there is a Nirmāṇakāya Vajrasattva, who is the place where all the Sugatas receive the supreme empowerment, and there are immeasurable qualities of the palace." And so on, up to: "That palace is five hundred yojanas above the northern direction from here. The bodhisattvas who are born there also share the enjoyment of the gods of the Form Realm. In the Nirmāṇakāya realm of the northern direction, it is the same." Thus, the four peaceful realms, which appear in the likeness of the Sambhogakāya, appear in the four directions. And when one looks from the front of each of them, the wrathful realm is above the center of those realms. As it says in that same text: "In the space in front of those realms, there is a Nirmāṇakāya wrathful realm. There is a great charnel ground called the Blazing Mountain of Fire, and it is like this: There is a square house of skulls." And so on, up to: "In that palace, the Bhagavan Youthful Hero Possessing Strength, although not moving from the peaceful mind, manifests in the form of a wrathful deity, surrounded by countless ḍākinīs and wrathful beings." As it is said, in general, there are eleven realms, including the ten realms and the central charnel ground, the Blazing Mountain of Fire. But here, one should take the five realms where the great breath of liberation is exhaled. That is, the Manifestly Joyful realm in the east, made of precious crystal; the Glorious realm in the south, made of gold; the west
Chinese
莲花重叠之刹土由红莲花宝所成，北方极乐之刹土由祖母绿所成。四者皆为珍宝宫殿，具备四门，马厩与阶梯等悦意之庄严，赏心悦目，充满湖泊、池塘与莲花。吉祥鸟鸣声悦耳动听，不可思议之众安住于此。四角有珍宝佛塔，铃铛与铃网相连。外层环绕七宝铁围山。这些的中央，有殊胜的说法宝座，其上有导师吉祥金刚萨埵、宝生、无量光、不空成就四位，被各自种姓的众多菩萨围绕而说法。这四者中央的虚空中，忿怒尊之刹土，燃烧尸陀林的宫殿，示现可怖之相，名为青年勇士具力者，为怖畏金刚黑鲁嘎之相，为不可思议之眷属说法。如是东方等寂静之四刹土，于一刹那间化生，各住一百二十五年。于东方刹土，面见导师金刚萨埵而听闻佛法；于南方，从宝生处获得灌顶；于西方，被无量光授记成佛；于北方，被不空成就加持。于上方虚空之娑婆世界重叠处，一见忿怒尊之刹土，于自显本初之地，证得无上菩提，以身与智慧无二无别，自然而然成办二利之事业。如是认为次第化生于寂静之四刹土。全知法王言：“若如是，则出自《自释》中，说安住于彼等刹土之菩萨众皆为一生补处之菩萨，故有相违。如《大释论》所说，于何刹土化生，即于彼处成熟相续，于前方虚空之娑婆世界重叠处，见忿怒尊之刹土时，以彼之加持，清净一切所知障，而于本来清净之地现前证悟菩提。”如是说。此后