English
This is what is called the naturally abiding nature. First, relying on the key of the three bodies not reverting, it shows that the three realms are liberated in their own places. Now, the second is relying on the manifestation of the five wisdoms that grasp at characteristics, it shows the cutting off of the life force of the three existences. As shown by "For the past five wisdoms," etc., the past is the spontaneously accomplished qualities manifesting as mirror-like wisdom, as well as equality, discriminating awareness, accomplishing activity, and the five wisdoms of the dharmadhatu, all possessing the base of self-liberation. When the mother and child of dharmata meet, the appearance of samsaric existence naturally ceases, cutting off the life force of the three existences, and the three realms are completely liberated from their roots. The future is in the dharmata bardo, even if the qualities of accomplishing activity are not perfected, it is still mediocre. The five, such as the wisdom of the dharmadhatu, are like entrusting the tip of the path of Vajrasattva's emptiness equally with the spontaneously accomplished jewel, relying on it like a child entering the embrace of a previously trusted mother. For the dharma of the destruction of existence, like a meteor streaking across the sky, by transcending suffering, one transcends the laws of existence. The present is that in the lamp of pure space, the self-radiance of the five wisdoms manifests five colors, therefore, now relying on the power of habituation to become familiar, therefore, here, without the appearance of contaminated phenomena, Buddhahood is attained, therefore, taking the space of this life and the next as the path is to be familiar and habituated. From this, the four appearances arise sequentially, and the laws of the three existences are therefore without name. If a name is given to it, awareness is naturally clear, therefore, here, in the appearance of experience, the clear light stands upright, rays of light shine forth, fragments, etc., merge into space, this is called one appearance ceasing, one appearance arising, and the place where one appearance abides, the three times, space, and awareness are inseparable, in equality, one's own awareness wisdom and the three true essences meet, becoming fortunate to unite wisdom and mother. Thus, the second, relying on the manifestation of the five wisdoms that grasp at characteristics, shows the cutting off of the life force of the three existences. Now, the third is relying on the key of the unchanging nature of awareness, it shows the union of wisdom and mother, such as "For the past awareness," etc., shows the time, the past awareness is the base, activity, and
Chinese
确实是分离的。以前不认识，现在依靠上师的口诀而认识，因此相信安住于自身的意义会在自身显现。现在对于未来的觉性来说，这样认识的显现会越来越增上。觉性达到极致而被摄持。那就是现在的觉性，金刚链（多吉勒固嘉）显现时，以根识的现量道，任何补特伽罗所作的，就是法性母以清净的法界，自明觉性被摄持，称为“呜”（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）。以门的要点，境的要点，气的要点，三时法界觉性无离无合，在平等性中，安住于觉性的状态，意义、气、觉性融为二无别。这是第三个依靠觉性不变的要点，显示智慧母子相合。现在是第四个依靠明点无有舒卷的要点，显示将轮回涅槃全部融为一体。以“过去的明点”等来显示。过去的明点，法性无有戏论，体性未成为言词，分为胜义明点，世俗明点，自性明点。对于未来的基础明点，道明点，果明点，无有任何边际，无有散乱地安住，因此现在的法界明点，清净法界明点，智慧明点，大智慧明点，法性明点，普贤明点等，觉性自性融为一体，轮回涅槃全部摄集。法身明点唯一，根本分为三身。世俗安住于因位之时，成熟于灯上的时刻，以及领受体验的时刻，这三个时刻自心清净，在平等性中解脱，对于真正的法性，具有无生的把握和成就。这是第四个依靠明点无有舒卷的要点，显示将轮回涅槃全部混合为一体。现在是第五个依靠无有间隔的法界要点，显示觉性与处所相认。以“过去的法界”等来显示。过去的法界，空性无我的法界，无有间断地修持，以及自身的肩头
English
It is indeed separation. Previously not knowing, now knowing through relying on the guru's oral instructions, therefore believing that the meaning abiding within oneself will manifest in oneself. Now, for the future awareness, the appearance of such recognition will increase more and more. Awareness reaches its limit and is grasped. That is the present awareness, when the Vajra Garland (Dorje Lugu Gyü) manifests, on the path of direct perception of the senses, whatever is done by any individual is that the Dharmata Mother, with the pure realm of space, the self-aware awareness is grasped, called "Ah" (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: Ah). With the key point of the door, the key point of the object, and the key point of the wind, the three times, the realm of space and awareness are inseparable and non-dual, in equality, abiding in the state of awareness, the meaning, wind, and awareness become inseparable. This is the third, relying on the key point of unchanging awareness, showing the union of wisdom mother and child. Now is the fourth, relying on the key point of bindu without expansion or contraction, showing that all of samsara and nirvana are integrated into one. It is shown by "the past bindu" and so on. The past bindu, the Dharmata is without elaboration, and the essence is not established in words, divided into the ultimate bindu, the conventional bindu, and the nature bindu. For the future basis bindu, the path bindu, and the fruit bindu, without any boundaries, abiding without distraction, therefore the present realm of space bindu, the pure realm of space bindu, the wisdom bindu, the great wisdom bindu, the Dharmata bindu, the Samantabhadra bindu, etc., the self-nature of awareness is integrated into one, all of samsara and nirvana are gathered together. The Dharmakaya bindu is unique, the root is divided into the three kayas. When the conventional abides in the causal stage, the moment of ripening on the lamp, and the moment of receiving experience, these three moments, the self-mind is purified, liberated in equality, for the true Dharmata, having the confidence and attainment of no birth. This is the fourth, relying on the key point of bindu without expansion or contraction, showing that all of samsara and nirvana are mixed into one. Now is the fifth, relying on the key point of the uninterrupted realm of space, showing the recognition of awareness and place. It is shown by "the past realm of space" and so on. The past realm of space, the realm of space of emptiness and selflessness, is practiced without interruption, and one's own shoulder
Chinese
将界限与肉相结合的明点作为基础是关键。未来之界在体验增长的显现之时，首先是界清净之灯的深蓝色光芒。由此显现越来越增长，颜色粘稠而不触及。由此产生船只断裂的显现等等，广大与天空相等，由自己的体验增长所产生的是体验增长的真实显现。现在的界与外部的陀睹（梵文：dhātu）天空没有云和雨等遮蔽，内部的陀睹（梵文：dhātu）界清净之灯没有肉色玷污，具缘者的眼睛没有由产生的因素遮蔽，自己的觉性没有被外境因素所左右，这四者在一个地方用不动的钉子固定住。特别地，日日夜夜安住于此，瑜伽士自己的觉性就进入了界的境域光之屋中，这被称为：在此，念头不流向不同的境域之时，气息不内外流动之时，觉性在法性自性中显现之时，这三种自生的气息在何处达到平等性呢？本来眼睛、界和觉性三者在一切时中是相连的。如是第五个无有间隔依靠界的关键，觉性与界相认被展示。现在第六个是依靠确信投入空性明点之灯的关键，以根本的关键，法性被直接见到被展示。以“过去之灯”等来展示：过去如同陶罐之外的天空是法界，如同内部的天空是自心没有杂质，中间的联系的天空如同空性明点之灯。中间联系的天空也象征着天空内外之间的联系，因为天空的自性被确定，所以产生确信。这个灯也连接了两种法性，从而确定为法性，因为确信是无二的法性。首先，依靠感官所依的关键，红色成分较多，然后对五种颜色的光，五种光的明点等产生确信并投入，就像仅仅见到以前的亲密朋友一样产生确
English
Taking the bindu that combines the boundary and flesh as the basis is key. In the future realm, at the time of the appearance of increasing experience, first, there is the deep blue light of the pure realm lamp. From this, appearances increase more and more, the color is viscous and does not touch. From this, there are appearances such as the breaking of ships, etc., vast like the sky, and what is produced by one's own increase of experience is the actual appearance of increasing experience. Now, the realm and the outer dhātu (Sanskrit: dhātu) sky are not obscured by clouds and rain, etc., and the inner dhātu (Sanskrit: dhātu) pure realm lamp is not tainted by flesh color, and the eyes of the fortunate are not obscured by the arising causes, and one's own awareness is not controlled by different objective factors, these four are fixed in one place with immovable nails. Especially, if one abides in this day and night, the yogi's own awareness enters the realm of the light of the realm, which is called: Here, when thoughts do not flow to different objects, when the breath does not flow in and out, when awareness manifests in the nature of reality itself, where do these three spontaneously arising breaths attain equality? Originally, the three, the eye, the realm, and awareness, are connected at all times. Thus, the fifth, without interruption, relies on the key of the realm, and awareness is shown to recognize the realm. Now, the sixth is to rely on the key of the lamp of the empty bindu, placing faith, and with the fundamental key, the nature of reality is directly seen being shown. It is shown by "the lamp of the past" etc.: The past is like the outer sky of a clay pot, which is the Dharmadhatu, like the inner sky, which is one's own mind without impurities, the middle connecting sky is like the lamp of the empty bindu. The middle connecting sky also symbolizes the connection between the inner and outer sky, because the nature of the sky is determined, so faith arises. This lamp also connects the two natures of reality, thereby establishing it as the nature of reality, because faith is the non-dual nature of reality. First, relying on the key of relying on the senses, the red component is more dominant, and then faith is placed and invested in the light of the five colors, the bindus of the five lights, etc., just as seeing a close friend from before produces
Chinese
就像伟大的诞生一样。对于未来，要这样相信。现在瑜伽士要完全依靠身体的放松，将身体清洗干净并在阳光下晒干。然后用各种油进行按摩，在阳光下稍微加热，但不要太热。然后穿上冷暖适中的衣服，用自己的拇指按压诸根，使之充满净化的油。就像从大海的堤坝中出现一样，仅仅是同时按压，空性明灯就像自己手中拿着孔雀羽毛一样显现。像这样，外在显现的明灯，通过反复按压和修习，对于智慧清净的显现，不需要用自己的手去按压诸根，就能在感官的体验中清晰显现，这是由于五种智慧的自因清净，在外境上自然显现。这是因为反复按压脉轮，光明才会清净显现。最初的空性是诸法生起之处的明灯，烦恼的垢染自然清净。这是从自己的眼睛的观看中产生的。这样做，看到明灯的时候，按压的时候，与按压脉轮的关键分离的时候，明灯本身在平等性中本来就显现于心中，不像暂时做作而产生的一样。第六，相信将空性明灯的关键作为依据，通过脉轮的关键，直接见到法性。现在，第七，自生圆满显现，依靠光明的显现，在法性的中阴中，智慧母子相遇的时刻，通过“过去的诸光”等来指示。过去的是自生圆满的珍宝，从各种不确定的显现中像光一样显现的门径中，由于不认识自显遍布的光，所以在有的中阴中迷惑。迷惑于什么和什么呢？迷惑于象征六道各自的标志，自性遍布的光。从二者的迷惑中，在有的中阴中，拥有诸根齐全、无碍的意生身，然后产生痛苦，感受轮回，由于业力的各种业力，在六道各自的身体中轮回并取舍，所以在自性的中阴中轮回。