English
It possesses signs such as the absence of internal and external worms and lice. The third appearance is that all appearances self-appear as the mandala of deities. As stated in the Lamrim: Aggregates and so forth appear as deities in the mandala, like reflections in a clear ocean. All things, self-awareness, are clearly deities. There is neither one nor many. Clear, without object, unmoving. The Victorious Ones speak of this as the nature of yoga. Self-nature elaboration and yoga elaboration. That also elaborates into pacifying and wrathful forms to subdue the wicked. Wheel elaboration and mudra elaboration. Cluster elaboration and mandala elaboration. Because of all elaborations, the result is elaborated. Elaboration diminishes, clear sound of yoga. Thus it is. These appearances also appear from meditating on the mandalas of a thousand Buddhas and so forth, and they actually appear from clear light. At that time, the signs are also particularly excellent, like those who have seen the truth of the ground. In particular, from that, the six clairvoyances and five channels are perfected. With superior, middling, and inferior aspects, one clearly tames the realms, lands, and continents. Thus it is. The five channels are the wisdoms obtained by dividing body, speech, mind, qualities, and activities into five each. Clear is seeing even when obstructed by the divine eye. From here, there are no dreams. At the time of the fourth appearance, one is liberated from the bonds of body and appearance. From the Vajra it says: Possessing the aspect of the wisdom body, phenomena are liberated into the vajra body. Thus it is. That too is effortlessly and spontaneously accomplished from previous habituation. From that it says: By seeing and becoming accustomed to one's own immovability, and by diligently practicing the stages of meaning, the power of all paths is perfected, and the yogi is liberated and spontaneously accomplished. The stains of co-emergence are purified. Thus it is. Its qualities are also as stated in the Lamrim: Without moving from equipoise, one tames with emanation bodies those engaged in hunting and prostitution, and so forth, in hundreds of thousands of millions of worlds, and in hundreds of thousands of millions of immeasurable realms. Thus it is. Thus, having perfected the four appearances, the supreme three bodies of Buddhahood as the result are spontaneously accomplished. At that time, the first of the five bodies abiding in the twenty-five qualities are: the Dharmakaya, free from elaboration; the Sambhogakaya, great clear light; the Nirmanakaya, uncertain and various; the Abhisambodhikaya, the perfection of abandonment and realization.
Chinese
乃金刚不坏大，如《道次第》所说：化现种种法与受用，是现证菩提金刚自性身。五语为：法身语不可说大，其中说：未生义之胜语，令无言说而得悟。如是。报身语无碍自显如镜，其中说：如镜八法所表之自在身可见，菩萨摩诃萨于相续中，金刚义显现。如是。化身语六十支，其中说：六为根本支分相，如梵天语，有缘者，以肉耳闻所显现。如是。现证菩提之语智慧自显，又其中说：明智之五名，亦以文字鬘之加持，自性秘密之续等一切，如日轮般显明。如是。金刚语声空无别，其中说：如声响与无别，见闻亦由彼力。如是。然自显报身，于此时摄于法身之中，乃是唯佛之行境故。五意之初，无事物而明空性之智慧，如金刚经所说：如虚空般本明空。如是。无分别而明镜般之智慧，无境如镜般明。如是。无好坏而明平等性之智慧，无偏颇无取舍而平等。如是。法总与自之体性不杂而明个别之智慧，自之界中无他故，知与自总无别明。如是。不费力成办自他之事，成所作智，二利任运成就事成。如是。彼等乃五身之意。五功德为明智净土离边之自性法界周遍显现，无自续之明相，心之如意云聚之，十方无余佛刹。如是。明智显现为宫殿，任运成明智自显现，宫殿与所取
English
It is the great indestructible Vajra. As stated in the Lamrim: "Emanating various Dharmas and enjoyments, it is the self-nature body of manifest enlightenment Vajra." The five speeches are: The Dharmakaya's speech is the great unspeakable. From that, it says: "The supreme speech of unborn meaning, makes one understand without speaking." Thus it is. The Sambhogakaya's speech, unobstructed and self-illuminating, is like a mirror. From that, it says: "By seeing the powerful body represented by the eight Dharmas like a mirror, Bodhisattvas and Mahasattvas, in their lineage, the meaning of Vajra appears." Thus it is. The Nirmanakaya's speech has sixty branches. From that, it says: "Six are the root and branch aspects. Like the speech of Brahma, to those with karma, the appearance is heard by the ears of flesh." Thus it is. The speech of manifest enlightenment, self-illuminating wisdom, again from that, it says: "The five names of awareness wisdom, also through the blessings of the garland of letters, all the tantras of secret nature, appear as clear as the sun." Thus it is. The Vajra speech, inseparable from sound and emptiness, from that, it says: "Like sound, inseparable from sound, seeing and hearing also through that power." Thus it is. Moreover, the self-appearing Sambhogakaya is included in the Dharmakaya in this context, because it is solely the realm of activity of the Buddhas themselves. The first of the five minds, the wisdom of emptiness, clear without substance, as stated in the Vajra: "Like the sky, primordially clear and empty." Thus it is. The wisdom of the mirror-like, clear without conceptualization, clear like a mirror without object. Thus it is. The wisdom of equality, clear without good or bad, equal without bias or acceptance. Thus it is. The wisdom of individual discrimination, clear without mixing the general and specific characteristics of Dharmas, because there is no other from its own realm, knowledge and self-general are clear without distinction. Thus it is. The wisdom of accomplishing activities effortlessly, the wisdom of diligent activity, accomplishing both benefits spontaneously. Thus it is. These are the minds of the five bodies. The five qualities are the nature of awareness, pure realms, free from limitations, the Dharmadhatu appearing all-pervasive, the appearance of awareness without self-lineage, the wish-fulfilling cloud masses of the mind, all Buddha-fields without exception in the ten directions. Thus it is. Awareness appears as a palace, spontaneously perfect awareness self-appearing, palace and object
Chinese
如是而执持。离别的自性是所依，非所依是一切的处所。如是说。觉性显现为光芒，因为自性无有遮蔽而明亮。种种光芒于十方显现。如是说。觉性显现为座床，因为力量等果全部圆满。五种座的差别显现。如是说。觉性显现为庄严，因为不舍弃任运而圆满。种种大坛城的庄严。如是说。这些是任运稠密的刹土。五种事业是五种作为，调伏者的相续调柔且寂静，以法和财物使有情满足且增长，摄受有情，以猛烈的现行调伏凶暴者，一切种姓的主宰者于一切方和处无有亲疏任运成就的事业，由于所调伏的事业各不相同，有寂静和忿怒及不悦意的相。为了寂静，四种姿态的游舞，对何者适合就调伏何者。其本身执持四种姓的部分，于事业的种姓任运成就。如是说。此理是此续极秘密隐藏的所说之义，是依莲花生大士所著的《光明宝灯论》中所说而安立的。若与大学者无垢友的口诀相结合，如是修习的下根者，为了在中阴获得解脱，临终时生起次第本尊的坛城，和圆满次第无戏论的境界中不散乱，在中阴身成就本尊身。下根者未获得异熟果者，于心间的明光中执持心，以光团于清净刹土中与日月之气一同抛射，于彼后获得异熟或寿命自在，于清净刹土中成就正觉。又有些人说，于中阴显现寂怒本尊坛城时，认识自性而有解脱，获得手印持明任运成就，决定于彼处解脱。因此，此章节所说的主要内容是进入明光之义，极其深广。这些是对总义的解说。
English
Thus it is held. The nature of separation is the support, and the non-support is the place of all. Thus it is said. Awareness appears as rays of light, because its nature is unobscured and clear. Various rays of light appear in the ten directions. Thus it is said. Awareness itself appears as a throne, because the fruits such as power are all complete. The distinctions of the five seats appear. Thus it is said. Awareness itself appears as an ornament, because it is spontaneously perfect without being abandoned. The ornament of various great mandalas. Thus it is said. These are spontaneously dense fields. The five activities are the five deeds: making the beings' minds gentle and peaceful, satisfying and increasing sentient beings with Dharma and wealth, subduing beings, destroying the wicked ones with fierce manifestations, and the lord of all lineages, in all directions and places, without near or far, the spontaneously accomplished activity. Because the activities of those to be tamed are different, there are peaceful, wrathful, and displeasing aspects. For the sake of peace, the four kinds of play, taming whatever is suitable for whom. That itself holds the part of the four lineages, spontaneously accomplished in the lineage of action. Thus it is said. This principle is the very secret, hidden subject of this tantra, and it is arranged according to what is said in the Lamp of Clear Light Jewel by the great teacher Padmasambhava. If combined with the instructions of the great teacher Vimalamitra's Ata-ka-ma, for the sake of liberating the lowest of those who have practiced in this way in the bardo of becoming, at the time of death, the mandala of the deity of the generation stage, and without distraction from the state of the completion stage without elaboration, one will attain Buddhahood in the bardo in the form of a deity. Those of lesser faculties who have not obtained the ripening result, holding the mind in the clear light of the heart, throwing the mass of light together with the movement of the sun and moon's energy into a pure realm, in that later state, having obtained the ripening or life empowerment, it is said that they will attain Buddhahood in the pure realm. Also, some say that when the mandala of peaceful and wrathful deities appears in the bardo, liberation is possible by recognizing one's own nature, obtaining the spontaneously accomplished vidyadhara of the mudra, and it is certain that one will be liberated in that very place. Therefore, the main subject of this chapter is very profound and vast in entering the meaning of clear light. These are the explanations of the general meaning.
Chinese
第二，关于正文的内容有三点。第一，认识基础光明的自性，即四个脉轮，特别是位于心间的光明秘密明点，是身和智慧的坛城，是自然成就的如是性的法界，是密严刹土的自性，它原本就是一切佛的本体，自然成就，安住于三身之中。从那里面，化身和报身显现的基础。第二，认识道智慧的显现，即修习如此的坛城，禅定的显现，见到光和明点等十相的自性。在十方四时证得圆满菩提的一切佛的身、语、功德、事业和意的坛城，见到无余的自性之面。如《广大》中所说：“若见无相之义，则见一切佛之坛城。”以及，见一法而见一切，佛陀究竟宣说为法身，习惯于无生之义，则见佛陀之面。以如是之方式，以禅定来掌控心性自性清净的佛陀，那即是一切法中最殊胜的，因为是修习了究竟实相之义的缘故。《智慧殊胜》中说：“自然不动禅定胜，一切诸法之精要。”如是修习之时，安住于自性之坛城和生起禅定之坛城，修习自显光明之坛城，即是圆满次第，自然成就为大智慧之坛城，从而使道越来越圆满地显现功德。特别是当自显转为五部佛土之时，内外一切脉轮处，皆以智慧的自性，作为明觉的庄严，无余地持有各自本尊的坛城，以百千等功德而庄严。之后，当彼等之执着全部耗尽之时，地和道的自性，原本清净的法性，则会穷尽。果，则是报身坛城与法身坛城二者。
English
Second, regarding the content of the text, there are three points. First, recognizing the nature of the basic luminosity, which is the four chakras, especially the luminous secret bindu located in the heart, is the mandala of body and wisdom, is the naturally accomplished suchness of the dharmadhatu, is the nature of the Dense Array Pure Land, it is originally the essence of all Buddhas, naturally accomplished, and abides in the three bodies. From that, the basis for the manifestation of the Nirmanakaya and Sambhogakaya. Second, recognizing the appearance of the path wisdom, which is that by meditating on such a mandala, the appearance of samadhi, seeing the nature of the ten signs such as light and bindus. Seeing the face of the self-nature of the body, speech, qualities, activities, and mind mandala of all the Buddhas who have attained perfect enlightenment in the ten directions and four times. As it is said in the Extensive One: "If one sees the meaning of the signless, one sees the mandala of all Buddhas." And, seeing one dharma sees all, the ultimate Buddha is explained as the Dharmakaya, becoming accustomed to the meaning of the unborn, one sees the face of the Buddha. In this way, controlling the self-nature of the mind, the naturally pure Buddha, with samadhi, that is the most supreme of all dharmas, because it is the practice of the ultimate meaning of reality. In the Supreme Wisdom it is said: "Naturally unmoving samadhi is supreme, the essence of all dharmas." When meditating in this way, abiding in the mandala of self-nature and the mandala of generating samadhi, meditating on the mandala of self-appearing luminosity, is the perfection stage, naturally accomplished as the mandala of great wisdom, thereby making the qualities of the path manifest more and more completely. In particular, when the self-appearance is transformed into the five Buddha-fields, in all the inner and outer chakra places, with the nature of wisdom, as the adornment of awareness, completely holding the mandalas of the respective deities, adorned with hundreds of thousands of qualities. After that, when all the attachments to them are exhausted, the nature of the ground and the path, the originally pure dharmata, will be exhausted. The result is the Sambhogakaya mandala and the Dharmakaya mandala.