Chinese
萨帕拉，断除与名称分离的化身之根，显现于一切处，即瑜伽士的身语暖相究竟，身解脱为化身，语解脱为报身，心解脱为法身，三者本自圆满于自身语意，自性亲见自性之显现，是为三时。觉性之体性交付于境，如云等遮障方及他生之缘尘、雨雪等分离之虚空，觉性不依赖于任何处，譬如冰雹般，以清净智慧之风吹拂抛掷，于三歧路口安立之不变觉性，如金刚链之钉般，无离于法界觉性而钉住后，智慧生起，不逾越观视方式之海眼自性，显现之是外境，以铁钩执持轮回及智慧之形，彼即无离于法界觉性，自执持者即非他之法性。如是再三串习，是为自力之三时。如是，第二，以不造作之显现，依于数量之要诀而开悟已宣说。今说第三，依于平等性无有边际之要诀，宣说远离法性方分：诶玛霍，以“轮涅……”等宣说，诶玛，以惊叹之门宣说，呼唤非他之眷属菩萨光芒普照等众，谛听！法性是远离一切戏论，以不造作故，身语意之作为安住于自位，以平等性不思及任何边，如是法性，于解脱于造作之界中，不杂染于任何处，过去、未来、现在安住之诸佛之事业是：法身之事业是不作为之平等性，报身以显现自清净而行持，化身于种种无分别之状态中，自显现者，轮涅二者本无成立而安住于自性中，故称平等性为大。又，于后世，具信之所依补特伽罗，对于上师之口诀要诀行持者，应示以精进。
English
Sapalā, cutting off the root of the emanation body that is separate from names, appearing everywhere, is when the yogi's body and speech have the ultimate sign of warmth, the body is liberated into the emanation body, speech into the enjoyment body, and mind into the dharma body. The three are inherently complete in one's own body, speech, and mind, and when one sees the appearance of oneself by oneself, it is called the three times. The nature of awareness is given to the object, like the sky that is separated from the obscurations such as clouds and the causes of other elements, dust, and hail, awareness does not rely on anything. For example, like hail, it is blown and thrown by the wind of pure wisdom. The unchanging awareness established at the three crossroads, like a vajra chain nail, is nailed without separation from the realm of awareness. Wisdom arises, the nature of the sea eye that does not exceed the way of seeing, what appears is the external object, the hook holds the form of samsara and wisdom. That itself is inseparable from the realm of awareness, and what is self-grasped is the dharma nature that is not other. By repeatedly familiarizing oneself with this, it is called the three times of self-force. Thus, the second, the uncorrected manifestation, has been explained as being realized based on the key of numbers. Now, the third, based on the key of equality that is free from extremes, is explained as the dharma nature being free from partiality: Emaho, it is taught by "cyclic existence..." etc. Ema, taught through the door of amazement, calling out to the retinue of bodhisattvas, such as the all-gathering rays of light, who are not other, listen! Dharma nature is free from all elaboration. Because it is uncorrected, the actions of body, speech, and mind abide in their own place. Because of equality, there is no thinking about any extreme. Such dharma nature, in the realm of liberation from fabrication, is not mixed with anything. The activities of all the Buddhas who abide in the past, future, and present are: the activity of the dharma body is the equality of non-action, the enjoyment body acts with the self-purification of appearance, the emanation body, in the state of various non-duality, is self-appearing. Since cyclic existence and nirvana are inherently unestablished and abide in their own nature, equality is called great. Furthermore, in the future, a person of faith who is the basis, for someone who practices the key instructions of the guru, should be shown diligence.
Chinese
从修习入手，以熟习法界与觉性的要点，在见到体验的显现时，对错乱、我执的境，存在与不存在，显现与不显现等等诸多执着自然止息。当对体验的显现也不再执着时，称为法性穷尽，果位本净大法的法性。当自生智慧自然显现时，一切法达到究竟，称为修习达到稳固。此时，法赤裸裸地显现，故称为见。不离此见，故为修。除了此见，没有其他可去之处，故为行。如是，这些并非各自独立，而是无二地融合，故称为无命之身。若对此命名，则称为自处圆融之平等。第三，依靠平等性无边际的要点，阐释了法性远离偏颇。现在第四，依靠法性从造作中解脱的要点，阐释了将七日混合为一。以“嗟！眷属”等进行阐释。劝请结集者菩提萨埵，呼唤道：“嗟！眷属中的菩提萨埵光芒普照等，请谛听！”垢染有两种：自性垢染和积聚垢染。自性垢染是指，对于普贤王如来等本来清净的佛陀们，即使未曾行丝毫善业，也因本基显现而成就佛果，故本来就没有垢染。而三界众生，即使未曾造作丝毫罪业，也会堕入三界，这就是自性垢染。积聚垢染是指，从无始劫以来，各自的身语因业力增长的势头而积聚的异熟所生的业之垢染，以及烦恼习气，和显现为各种因缘而积聚的烦恼垢染，还有从无数劫以来积聚的，执着于自宗的宗派见解之所知垢染。然而，对于将垢染于其自性清净之处进行净化的瑜伽士来说，称为法身，因其业已清净，故与法性相结合。这实际上是正行之前的特殊前行之差别。自是与他相异，觉性是能照亮，依赖于他者。
English
Having taken up practice, by the key point of familiarizing oneself with the expanse and awareness, when seeing the appearance of experience, the many attachments to delusion, the object of self-grasping, existence and non-existence, appearance and non-appearance, etc., naturally cease. When there is no grasping even at the mere appearance of experience, it is called the exhaustion of phenomena, the nature of the great primordial purity of the fruit. When self-arisen wisdom naturally dawns, all phenomena reach their limit, and it is called the practice becoming firmly established. At this time, phenomena are seen nakedly, hence it is called view. Without separation from this, it is meditation. Apart from this, there is nowhere else to go, hence it is action. Thus, these are not separate but united in non-duality, hence it is called a lifeless body. If named, it is called the equality of self-abiding complete mingling. Thirdly, relying on the key point of the boundlessness of equality, it is shown that phenomena are free from partiality. Now, fourthly, relying on the key point of phenomena being liberated from artificiality, it is shown that the seven suns are mixed into one. It is shown by "O assembly," etc. The collector Bodhisattva exhorts, calling out, "O Bodhisattvas of the assembly, such as Light Rays Subduing All, listen!" There are two kinds of impurities: intrinsic impurities and accumulated impurities. Intrinsic impurities are those of the Buddhas, such as Samantabhadra, who are primordially pure. Even if they have not done a single virtuous deed, they become Buddhas because the ground has manifested, so they have no impurities from the beginning. However, sentient beings of the three realms, even if they have not committed a single sin, fall into the three realms, which is intrinsic impurity. Accumulated impurities are the karmic impurities arising from the ripening of karma accumulated from beginningless time by the force of the increase of karma in each individual's body, speech, and mind, as well as the latent afflictions, and the afflictions accumulated from various causes, and the cognitive impurities of clinging to one's own tenets, accumulated from countless eons. However, for the yogi who purifies the impurities in their own pure nature, it is called the Dharmakaya, because their karma is purified, so they are united with the nature of reality. This is actually a special preliminary difference from the main practice. Self is different from other, awareness is the illuminator, dependent on others.
Chinese
没有遗漏。以平静的身语意安住，这被称为法性。如果给它命名，那就是自忆清净的意，它本身以心和心的作用自然地执持，所以称为法性。还有，在修证增长的时候，或者法性中阴的时候，微细的微尘到粗大的须弥山等五大，执持为自性的事物耗尽时，显现白光、黄光、红光、绿光、蓝光五种光芒，因为远离了执持为我的对境，所以称为法性。而且，因为它不是执持事物为究竟，所以空性本来就遍布于一切佛和众生的法性中，因为没有心，所以观待虚空和明觉的基础耗尽，明觉到达了圆满的境地，所以称为法性。外在的五大，地水火风，内在的五大，血肉体温气息耗尽，自己的身体转化为光明，五光与五智双运，所以称为法性。这样，当法性耗尽时，无明本来清净，在自性的本来清净的法性中，对外对内分别执着的显现，在自身解脱，所以称为法性。这样，瑜伽士的智慧生起，自己的相续也清净，现在没有比法性更解脱的地方了。这样的法性，最初执着于不净的对境，因为是自相续执持，所以从烦恼的极微细处，流转到轮回的各种业，也是与上师的秘密口诀相遇，所以是法性。因此，依靠平等性无有边际的要点，显示了法性远离一切偏颇，这些就是将第五个总义分为三部分来显示。这些全部返回，就像汇集在章节正文中的意义一样汇集显示。章节的名称是：如是等等在名称的章节中显示。自性是不造作的。大圆满是没有不圆满的，没有落入任何一方。从意义的显示来说，仅仅知道这个法，就显示了不会流转到六道。一切法是共同和各自的体性。时间是过去、未来、现在三种。平等是：这样，在瑜伽士的相续中，法性中平等圆满，是段落的剩余部分。
English
Without omission. Abiding peacefully with body, speech, and mind, this is called Dharmata. If it is named, it is the intention of self-remembering purity, and it itself naturally holds with the mind and the functions of the mind, so it is called Dharmata. Also, at the time of increasing realization, or at the time of the Dharmata Bardo, when the five elements from the subtle dust to the gross Mount Meru, etc., when the objects held as self-nature are exhausted, the white light, yellow light, red light, green light, and blue light appear, because they are separated from the objects held as self, it is called Dharmata. Moreover, because it is not holding things as ultimate, the emptiness is originally pervasive in the Dharmata of all Buddhas and sentient beings, because there is no mind, the basis for viewing space and awareness is exhausted, and awareness reaches the state of perfection, so it is called Dharmata. The external elements are earth, water, fire, and wind. The internal elements are flesh, blood, warmth, and breath exhausted, one's own body transforms into clear light, the five lights and five wisdoms are united, so it is called Dharmata. Thus, when Dharmata is exhausted, ignorance is originally pure, in the Dharmata of self-nature's original purity, the appearances of clinging to external and internal separately, are liberated in themselves, so it is called Dharmata. Thus, the wisdom of the yogi arises, and one's own continuum is also purified, now there is no place to be liberated more than Dharmata. Such Dharmata, initially clinging to impure objects, because it is held by one's own continuum, from the subtle of subtle afflictions, flowing into the various karmas of samsara, is also encountering the secret oral instructions of the lama, so it is Dharmata. Therefore, relying on the key point of equality without limits, it shows that Dharmata is free from all partiality, these are dividing the fifth general meaning into three parts to show. These all return, just as the meanings collected in the chapter text are collected and shown. The name of the chapter is: Thus, etc., are shown in the chapter of names. Self-nature is unconditioned. Great Perfection is without anything incomplete, not falling into any side. From the showing of the meaning, just knowing this Dharma, it shows that one will not transmigrate into the six realms. All Dharmas are the common and individual characteristics. Time is the three: past, future, and present. Equality is: Thus, in the continuum of the yogi, equally perfected in Dharmata, is the remainder of the section.
Chinese
没有的。天神这里有三界齐全，欲界、色界和无色界这三界天神都有。这也是从四种贪欲来安立的，因为拥抱和牵手这两种是实际享用的，所以是欲界。看到就满足的是色界，看到美丽的形色而欢笑满足的是色界。因为没有从烦恼习气中显现的所依，所以是无色界。或者说，因为享用欲望所以是欲界。因为享用形色和青春，所以是色界。因为没有包含微尘部分的形色，所以是无色界。或者说，因为由三种毒素所造，所以产生三界，从贪欲、嗔恨和愚痴三种因缘产生。那么这些天神都具备，那是从哪里产生的呢？是从我慢和傲慢等产生的。生处是欲界天神有六种住处。这从什么因缘产生的呢？是因为依赖业力，贪欲变成自性而产生的。那就是这些的名号、身体的大小、光芒的大小、寿命的长短、宫殿的大小、受用的程度、堕落之处、食物、衣服和显现的程度等九个方面来显示的。那就是名号：四大天王、三十三天、无诤天、兜率天、乐变化天、他化自在天这六种。这些身体的大小和寿命等是：四大天王的身体大小是八肘，光芒是自己身体的一拃，寿命能活五千岁。住处是在须弥山第一层山腰上，名为金轮的地面非常平坦。铺满金沙，非常平整，每一个都有五千由旬的无量宫，由纯金制成，能发出天神的乐器和各种音乐。须弥山的基座上有发出金轮声音的地方，是不可估量的地方。受用是只享用快乐和幸福。这和阿修罗的痛苦争斗很大，争斗的原因是：最初三十三天的处所里，一个凶猛的天神