Chinese
当智慧从空性中升起时，执着于自续流动的状态便空寂了，法性在虚空中显现。因为没有云和水汽，空性自然显现；因为没有雾和冰雹，分别念和自我执着的意识便止息。当内在的清净法界之灯中注入智慧时，便没有了凡夫和圣者的地界。从那之中，风和智慧相互配合，依靠缓和的风，分别念和业力之风便停止。当它停止时，法性的母子相遇。当它们相遇时，各种不同的流动便在法性中解脱。当智慧在虚空中升起时，所有错误的显现都在同一时刻被压制。像这样，依靠要点进行修持，便会生起四种显现的次第：法性现量的显现，就是上师所指示的口诀。也就是说，因为不是隐藏的，而是显现的，所以可以确定显现，不是通过智慧的般若，而是可以通过感官的体验来确定。不从那之中散乱，具有精进，通过修持，体验会越来越提升，因此，五种智慧的颜色显现：如镜智慧的白色，平等性智慧的黄色，妙观察智的红色，成所作智的绿色，法界体性智的蓝色。当颜色自身的能量圆满时，如镜智慧向上直立，平等性智慧如轮辐般展开，妙观察智横卧，成所作智呈截角，法界体性智显现为环绕。它们的法界是：如镜智慧显现为网状或半网状，平等性智慧显现为眼睛的网格和多眼图案，妙观察智显现为锦缎帐篷，成所作智显现为千瓣莲花和花朵的织物，法界体性智的形状显现为堆叠的佛塔和智慧城堡的方式。当它们自身的能量圆满时，如镜智慧显现为明点和细微的明点，平等性智慧显现为明点，妙观察智显现为半身明点，成所作智显现为环绕和环绕的边界，法界体性智显现为五个五个明点的自性，那些也显现为五种颜色，不混杂且完全圆满。从那之后，便会显现智慧达到顶峰的显现，显现为基础智慧三种自性
English
When wisdom arises from emptiness, the state of clinging to self-continuum of movement becomes empty, and the dharmata becomes clear in the sky. Because there are no clouds and water vapor, emptiness is naturally clear in its own face; because there are no fog and hailstones, the consciousness of discrimination and self-grasping ceases. When wisdom itself is placed in the sphere of the lamp of the inner pure realm, there is no ground for going and noble ones. From that, wind and wisdom are aligned, and by relying on the gentle wind, the wind of karma of discrimination reverses. When it reverses, the mother and son of dharmata meet. When they meet, the various movements are liberated into dharmata. When wisdom itself arises in the sky, all illusory appearances are suppressed at once. In this way, by relying on the key points and practicing, the sequence of generating the four appearances is as follows: The appearance of the direct experience of dharmata is the very instruction given by the lama. That is, because it is not obscured but manifest, it can be ascertained as manifest, not by the prajna of wisdom, but it can be ascertained as the object of the senses. Without being distracted from that, with diligence, from practicing, the experience appears higher and higher, therefore, the appearances of the colors of the five wisdoms appear: the white of mirror-like wisdom, the yellow of equality wisdom, the red of discriminating wisdom, the green of accomplishing activity, and the blue of the wisdom of dharmadhatu. When the colors themselves are perfected, the mirror-like wisdom stands upright, equality wisdom radiates spokes, discriminating wisdom lies horizontally, accomplishing activity is cut off at the corners, and the wisdom of dharmadhatu appears as a circumference. The realms of these are: mirror-like wisdom appears as a net or half-net, equality wisdom appears as eye meshes and multi-eyed patterns, discriminating wisdom appears like a brocade tent, accomplishing activity appears as a thousand-petaled lotus and flower fabric, and the shape of the wisdom of dharmadhatu appears as stacked stupas and the manner of a wisdom fortress. When their own energy is perfected, mirror-like wisdom appears as bindus and tiny bindus, equality wisdom as bindus, discriminating wisdom as half-bodied bindus, accomplishing activity as circumferences and boundaries of circumferences, and the wisdom of dharmadhatu appears as the nature of five five bindus, and those also appear as five colors, unmixed and completely perfect. From then on, the appearance of wisdom reaching its peak appears, appearing as the self-energy of the three ground wisdoms.
Chinese
即是说，本体是原始清净的智慧的自力，智慧勇识自身父母的身体圆满显现。自性任运成就的智慧，显现为五五成簇。以及，慈悲周遍的智慧勇识和，心母坛城圆满显现。从这些的自力圆满中，各自的身色和手印圆满，光明的面容和手印的各种形象圆满显现。从那之中，法性穷尽的显现是：我的身体解脱为光明，不久之后，具有显现之本质的蕴聚不再显现，而成佛。如果将这些续部的意义归纳起来，那么具足信心的弟子进入此道，即：此处的第六个章节中说“具缘瑜伽士种姓者”。他是如何展示具相上师的呢？在此处的第五个章节中说：“上师是智者，能辨认本尊，此乃安乐之宝”。现在具相上师们有福分的是：在此处的第二个章节中说：“此乃相遇瑜伽具缘者”。之后，切断口诀的根源是：还是在那里面说：“从上师的教言中显明”。还是在那里面说：“上师的教言的量是”。之后，灌顶是：第三个章节中说：“供养和灌顶的誓言是”。第二个章节中说：“嘿汝嘎的灌顶都圆满了”。如此圆满，是指示有戏论和无戏论等等：第三个章节中说：“对于有戏论的心性”。之后说：“以及无戏论的伟大见解”。第五个章节中说：“谁进入脱离戏论的道路”。如此灌顶而获得的是：又在第一个章节中说：“在坚固心要的显现上，灌顶于一时获得”。如此使未成熟的基础成熟之后，现在使成熟者解脱的口诀，分为前行和正行两种。前行是区分轮回和涅槃的三种行为：第三个章节中说：“区分轮回和涅槃，首先要做身语的行为，断除与轮回相关的觉知”。还是在那里面说：“使之安住，安住身语，在觉知自己的等等处所学习”。第六个章节中说：“身体的行为是
English
That is to say, the essence is the self-power of the primordial pure wisdom, the wisdom hero's own parents' bodies appear completely. The spontaneously accomplished wisdom of nature appears in clusters of five and five. And, the all-pervading wisdom hero of compassion, and the mandala of the mind-mother appear completely. From the completion of these self-powers, the respective body colors and hand gestures are complete, and the various images of the bright faces and hand gestures appear completely. From that, the appearance of the exhaustion of the Dharma nature is: my body is liberated into luminosity, and soon after, the aggregates with the essence of appearance no longer appear, and Buddhahood is attained. If these tantric meanings are summarized, then the disciple with faith enters this path, that is: in the sixth chapter here it says, "The fortunate yogi of lineage." How does he show the qualified lama? In the fifth chapter here it says: "The lama is a wise man, who can recognize the deity, this is the jewel of bliss." Now the qualified lamas have the fortune: in the second chapter here it says, "This is the fortunate one who meets yoga." After that, cutting off the root of the oral instructions is: again, it says in that same place: "It is clear from the lama's words." Again, it says in that same place: "The measure of the lama's instructions is." After that, the initiation is: in the third chapter it says, "The vows of offering and initiation are." In the second chapter it says, "The initiations of Heruka are all complete." Such completion refers to the indication of conceptual and non-conceptual, etc.: in the third chapter it says, "For the mind-nature with conceptualization." Then it says, "And the great view of non-conceptualization." In the fifth chapter it says, "Who enters the path of separating from conceptualization." What is obtained by such initiation is: again, in the first chapter it says, "On the appearance of the solid essence, initiation is obtained at once." After making the immature basis mature in this way, now the oral instructions for liberating the mature are divided into two types: preliminary and main practice. The preliminary is the three behaviors that distinguish samsara and nirvana: in the third chapter it says, "Distinguishing samsara and nirvana, first do the actions of body and speech, cutting off the awareness related to samsara." Again, it says in that same place: "To settle it, settle the body and speech, and learn in the places of one's own awareness, etc." In the sixth chapter it says, "The behavior of the body is"
Chinese
不做。这就是说。然后是身体要点约束的第五个（要点），“所有禅修的核心是身体的姿势约束。”这就是说。第六个（要点）说：“通过折磨身体的坐姿。”还有，同样的内容说：“身体如常，语言上脱离所有言语，心不被束缚。”这就是说。然后是门的要点，第六个（要点）说：“同样，眼睛从虚空中，以大象的姿势看。”第一个（要点）也说：“以铁钩牢牢抓住显现大海。”这就是说。境的要点是，第一个（要点）说：“消除障碍、自生、无缘的虚空，即微细的明点，将觉知收摄于虚空的中心。”第六个（要点）又说：“显现的法界范围本身。”然后是气和觉知的要点，第一个（要点）说：“打入不变化的线钉。”第五个（要点）说：“五气即是指此。”这样，这些圆满就称为“一切”。这样，通过熟悉三个要点，四种显现生起，首先是法性现前的显现生起，第四个（要点）说：“要精通使觉知的瑜伽士熟悉这些显现的方法。”这就是说。然后是体验增长的显现，第六个（要点）说：“例如，显现白色的光芒和非常白。”这就是指此。然后是觉知达到极限的显现，第二个（要点）说：“光的极限是，所有显现都被视为与身无二。”等等。然后是法性耗尽的显现，同样的内容说：“法性耗尽的极限是，所有显现都不被视为以任何自性成立。”这就是说。这些被称为“善良”。这样，四种显现圆满，因此生起征相。就这样说。这样，在口诀圆满后，为了使具有信心者熟悉要点，第三个（要点）说：“上师的秘密口诀圆满。”这就是指此。这样，在口诀圆满后，不离此而修持，不退转于三界，第四个（要点）说：“现前之方便更熟悉，这如男子射出的箭，不再返回。”这就是说。这样，这些圆满就称为“第六续”。这就是说。名称自身的体性融入
English
Do not do. That is what it means. Then, from the fifth key point of body control: "The essence of all meditation is the control of the body's posture." That is what it means. The sixth key point says: "By tormenting the body's posture." Also, the same text says: "The body is like ordinary, speech is devoid of all words, and the mind is not bound." That is what it means. Then, the key point of the door, the sixth key point says: "Similarly, the eyes from space, with the posture of an elephant." The first key point also says: "Firmly grasping the manifesting ocean with an iron hook." That is what it means. The key point of the object is, the first key point says: "The sky free from obscurations, self-arisen, and without conditions, that is, the subtle bindu, contracting awareness into the center of the sky." The sixth key point also says: "The sphere of the manifesting realm itself." Then, the key point of wind and awareness, the first key point says: "Driving in the unchangeable lineage nail." The fifth key point says: "The five winds are what is indicated." Thus, the completion of these is called "all." Thus, through familiarizing oneself with the three key points, the four appearances arise, first the appearance of the direct experience of reality arises, the fourth key point says: "One should be skilled in the method of familiarizing the yogi of awareness with these appearances." That is what it means. Then, the appearance of increasing experience, the sixth key point says: "For example, the appearance of white light and very white." This is what it indicates. Then, the appearance of awareness reaching its limit, the second key point says: "The limit of light is that all appearances are perceived as inseparable from the body." And so on. Then, the appearance of the exhaustion of reality, the same text says: "The limit of the exhaustion of reality is that all appearances are not perceived as established in any essence." That is what it means. These are called "good." Thus, the completion of the four appearances, therefore signs arise. That is what it means. Thus, after the completion of the instructions, to familiarize the one with faith with the key points, the third key point says: "The secret instructions of the lama are complete." This is what it indicates. Thus, after the completion of the instructions, practicing without separating from it, not turning back in the three realms, the fourth key point says: "Becoming more familiar with the direct means, this is like an arrow shot by a man, it does not return." That is what it means. Thus, the completion of these is called the "sixth tantra." That is what it means. The nature of the name itself dissolves into