English
It is like a great birth. For the future, one should believe in this way. Now the yogi should completely rely on the relaxation of the body, cleanse the body and dry it in the sun. Then massage with various oils and heat it slightly in the sun, but not too hot. Then put on clothes that are moderately cool and warm, and press the senses with your own thumb, filling them with purified oil. Just as it appears from within the embankment of the sea, merely by pressing them together, the lamp of emptiness appears as if holding a peacock feather in one's own hand. Like this, the externally appearing lamp, by repeatedly pressing and practicing, for the appearance of pure wisdom, there is no need to press the senses with one's own hands, it clearly appears in the experience of the senses, this is because the self-cause of the five wisdoms is pure, and it naturally appears in the external environment. This is because the light appears purely by repeatedly pressing the channels. The initial emptiness is the lamp from which all phenomena arise, and the defilement of afflictions is naturally purified. This arises from the viewing of one's own eyes. By doing this, when seeing the lamp, when pressing, and when separated from the key of pressing the channels, the lamp itself naturally appears in the mind in equality, not like something that arises from temporary fabrication. Sixth, believing in taking the key of the lamp of emptiness as the basis, through the key of the channels, directly seeing the nature of reality. Now, seventh, spontaneously accomplished appearance, relying on the appearance of light, in the bardo of the nature of reality, the moment when the wisdom mother and son meet, is indicated by "the lights of the past" and so on. The past is the spontaneously accomplished jewel, from the gateway of various uncertain appearances appearing like light, because of not recognizing the self-appearing pervasive light, one is confused in the bardo of existence. Confused about what and what? Confused about the light that symbolizes the marks of each of the six realms, the self-nature pervasive light. From the confusion of the two, in the bardo of existence, possessing a complete sense faculty, unimpeded mental body, then suffering arises, experiencing samsara, due to the various karmas of actions, revolving and taking in the bodies of each of the six realms, so revolving in the bardo of self-nature.
Chinese
因此，被称为轮回。 这样，所有的时间里，对于轮回的众生来说，即使在最初的道路上，也是从任运自成而不认识光芒而迷惑。在有之间的中阴中，也安住于各自所取身体的光芒中。现在也安住着作为基础象征的光芒。之后，也通过在法性中阴的光芒中开创道路而行进。因此，在此处确定法性中阴的光芒，并使之确定下来非常重要。未来的光芒，显示广大光芒的光芒是：闪烁不定，燃烧，摇动，闪耀，按压时柔软，抬起时跳动。那是因为被智慧的湿润所遍布而闪烁，显示智慧的光彩而燃烧，被智慧的风所摇动，被智慧的技巧所闪耀，身体的粗重耗尽而柔软，五大的边际耗尽而跳动。然后，种姓和种姓集合的光芒，因智慧的技巧圆满而显现五种姓的光芒，因智慧的觉知的自显现而显现集合，因智慧的俱生道圆满而显现父母双运，因智慧的道路显现而显现四喜和合的光芒，在现在这个时候确定下来，在法性中阴中，显现清净的显现，心自然安住于平等性中。 这样，即使众生在轮回中漂泊，也说是具有五种安乐。在这个时候，禅定和神通，不忘陀罗尼，随念等将会显现，将在下面讲述。现在的光芒是空性明点，法界清净的灯光，以及越来越增长的光芒，如果将心专注于此，所有的时间里不散乱，不需要中阴，在此处不会显现染污，必定成佛。 这样获得稳固之后，所有迷惑的显现都会被自己的五种光芒所覆盖。这是现在认识到光芒自显现的时候，在中阴中享受的时候，任运自成时自然圆满的时候，在这三个相遇的时候，在平等性中，本来就与自己的觉性，没有分离。第七品，这些是总义第四，超越痛苦的法。
English
Therefore, it is called samsara. Thus, for all times, for sentient beings in samsara, even on the initial path, they are deluded from spontaneously arising without recognizing the light. In the bardo of existence, they also abide in the light of the body they take. Even now, the light that symbolizes the base abides. Later, they also proceed by pioneering the path in the light of the dharmata bardo. Therefore, it is very important to ascertain the light of the dharmata bardo here and to make it definite. The future light, the light that shows the vast light, is: flickering, burning, moving, shimmering, soft when pressed, and pulsating when lifted. That is because it flickers due to being pervaded by the moisture of wisdom, it burns by showing the radiance of wisdom, it moves by the wind of wisdom, it shimmers by the skill of wisdom, it is soft because the grossness of the body is exhausted, and it pulsates because the limit of the elements is exhausted. Then, the light of the lineage and the assembly of lineages, due to the perfection of the skill of wisdom, the light of the five lineages appears, due to the self-appearance of the knowledge of wisdom, the assembly appears, due to the perfection of the coemergent path of wisdom, the union of father and mother appears, due to the manifestation of the path of wisdom, the light of the union of the four joys appears, and at this time it is ascertained. In the dharmata bardo, the pure appearance appears, and the mind naturally abides in equanimity. Thus, even if sentient beings wander in samsara, it is said to have five kinds of bliss. At this time, meditation and clairvoyance, unfailing dharani, recollection, etc., will appear, which will be explained below. The present light is the empty bindu, the light of the lamp of the pure realm of reality, and the light that increases more and more. If one focuses the mind on this, without distraction at all times, there is no need for the bardo, and without the appearance of defilements, one will surely attain enlightenment in this very place. Having thus attained stability, all deluded appearances are said to be covered by the increase of one's own five lights. This is the time to recognize the self-appearance of light now, the time to enjoy in the bardo, and the time to naturally perfect spontaneously. At the time of these three encounters, in equanimity, it is primordially inseparable from one's own awareness. The seventh chapter, these are the fourth general meaning, all the dharmas that transcend suffering.
Chinese
所有一切显示三时平等性，远离边际。现在对于五个总义，以问答方式显示三时平等性的意义解释，分为两部分：简略提问和详细回答。简略提问是：之后又显示了光芒普照菩提心等，经文中已阐明。详细回答分为三个内容来显示的第一点是：显示了依靠时节的关键来证悟法性完全清净。由导师普贤王如来以口等方式显示。导师是从具备功德殊胜的角度来说的，意为普遍众多或广大的。善良者的轮回之边从痛苦中解脱。面露微笑是使众生相续感到满足。这也是从之前的行为力量中产生的。这些是回答第三个问题的意义。为了自身利益，以“奇哉”来表示，请直接证悟法性！为了他人利益，以“奇哉”来表示，请获得大迁转之身！这样，导师调伏听众的相续后，称呼菩萨摩诃萨光芒普照为集结者。导师说：“我从七千劫之前，在扬地的声闻等处，有一个名为‘极其隐秘’的法。在那之中，中央有诸佛以各种方式庄严的树，应将其布置在地上。导师普贤王如来我，对眷属的菩萨金刚萨埵等说：这是法性完全清净的预言。”这样称呼光芒普照后，以“奇哉”来称呼眷属的菩萨们，请毫不颠倒地听闻信心等诸根。为了劝请显示证悟自性生起之时，以显现和事物以及空性遍布一切，一切都成为具有戏论、无戏论、极其无戏论和最无戏论的自在。在上师至极清净处，以清净的口诀直接显示自性明觉的关键，并在过去显现时，即使没有修习法性，也能见到法性完全清净的意趣真谛，以及自己受用自己法性之时。
English
All show the equality of the three times, free from extremes. Now, regarding the five general meanings, the explanation of the meaning of the equality of the three times is shown with questions and answers, divided into two parts: a brief question and a detailed answer. The brief question is: Then, the all-illuminating light of Bodhicitta and so on are shown, which are explained in the text. The detailed answer is shown in three parts. The first point is: It shows that the complete purity of Dharmata is realized based on the key of time. The teacher, Samantabhadra, shows it with his mouth and so on. The teacher is mentioned from the perspective of possessing special qualities, meaning universally numerous or vast. The edge of the virtuous one's cycle is liberated from suffering. Smiling is to satisfy the minds of sentient beings. This also arises from the power of previous actions. These are the meanings of answering the third question. For one's own benefit, it is expressed with "How wonderful!" Please directly realize the Dharmata! For the benefit of others, it is expressed with "How wonderful!" Please obtain the body of great transference! Thus, after the teacher tamed the minds of the listeners, he called the Bodhisattva Mahasattva, the all-illuminating light, as the collector. The teacher said, "From seven thousand kalpas ago, in the land of Yang, among the Shravakas and others, there was a Dharma called 'extremely secret.' In the center of that, there is a tree adorned in various ways by the Buddhas, which should be arranged on the ground. The teacher, Samantabhadra, I, said to the retinue of Bodhisattvas, Vajrasattva, and others: This is the prophecy of the complete purity of Dharmata." Thus, after calling the all-illuminating light, he called the retinue of Bodhisattvas with "How wonderful!" Please listen without reversing the faculties such as faith. In order to urge the time when realization itself arises as one's own nature, by the appearance and objects and emptiness pervading everything, everything becomes the freedom of having conceptual elaboration, without conceptual elaboration, extremely without conceptual elaboration, and most without conceptual elaboration. In the supremely pure Lama, the key to directly showing the self-awareness of pure instructions, and when it appears in the past, even without practicing Dharmata, one can see the truth of the intention of the complete purity of Dharmata, and the time when one enjoys one's own Dharmata.
Chinese
这是地。之后，依靠习惯外在粗糙显现之力的缘故，智慧清净方面的显现全部直接生起，当由体验越来越增上的觉性和法界种子增长之时，觉性本身达到极限，譬如量斗秤量之时。又，士夫身体四大之力的衰老，从食物开始，粗糙显现之力内在的生起消失，当意识都向内观看之时，就是自己的觉性生起时认识自己面目的时机。又，在自性中阴时，自己的法性脱离生起之因，当所有光明的显现都安乐舒展之时，外在的粗糙生起都融入法性母的显现中，觉性认识到子和二者无别，这就是平等之时。在此之时，诸佛的真实光芒充满瑜伽士自己的事业并增长，当法身、报身、化身都现前证悟之时，就是自证自得的境界。如是，首先依靠法性清净的时期要点，开示了证悟。现在，第二个依靠不造作的显现数量要点来开示证悟，即“嗟！嗟！眷属的菩萨们谛听”等开示。如是，以劝诫来对结集者进行授记，以空性的见解，通达一切法无我，自己的心以安住的方式而增长。以无二的禅修，光明在自身显现，不可言说的意义在相续中生起，远离边际的要点之语，不愿说无意义之语而增长。以显现增上的行为，所做的一切都利益众生，身体的一切行为都成为积聚，这就是行为的增长，无生空性的果，就是自身获得三时。如是，三者无聚无离，通彻无二的果，就是法身，获得远离一切戏论之语的才能，轮涅何处也不成立。法性的自性没有阻碍，报身是远离言语的中间任运成就，无有造作而受持，从此大悲自然不息。
English
This is earth. Then, relying on the power of habituating to coarse appearances, all pure appearances of wisdom arise directly. When the seeds of awareness and space increase from experiences that are increasingly enhanced, awareness itself reaches its limit, like the time of measuring with a bushel or scale. Also, when the power of the four elements of the body of a person ages and declines from food, and the power of coarse appearances diminishes within, when the consciousnesses all look inward, it is the time to recognize one's own face when one's own awareness arises. Furthermore, in the Bardo of Dharmata, when one's own Dharmata is separated from the causes of arising, and all appearances of light spread out in bliss, the coarse outer elements dissolve into the appearance of the Dharmata Mother. Awareness recognizes the child and the non-duality of the two, which is the time of equality. At this time, the rays of truth of the Buddhas fill and increase the yogi's own actions, and when the Dharmakaya, Sambhogakaya, and Nirmanakaya are all manifestly enlightened, it is the time when one's own realization is attained by oneself. Thus, first, based on the key point of the time of the purity of Dharmata, realization is shown. Now, the second, based on the key point of the number of unfabricated manifestations, realization is shown, that is, "Alas! Alas! Listen, Bodhisattvas of the retinue," and so on. Thus, the collector is prophesied with admonishments. With the view of emptiness, all phenomena are realized as selfless, and one's own mind is increased by abiding in its natural state. With non-dual meditation, light manifests in oneself, and unspeakable meaning arises in the continuum. The speech of the key point, free from extremes, increases without wanting to speak meaningless words. With the action of increasing appearances, everything done benefits beings, and all actions of the body become accumulations, which is the increase of action. The fruit of unborn emptiness is the time when one's own body attains the three times. Thus, the fruit of the three being inseparable and thoroughly non-dual is the Dharmakaya. One obtains the ability to be free from all verbal elaborations, and neither Samsara nor Nirvana is established anywhere. Since the nature of Dharmata has no obstruction, the Sambhogakaya is spontaneously accomplished in the interval free from words, and is upheld without fabrication. From that, compassion naturally does not cease.