English
Because there is a way of observing, one directly experiences all wisdoms, thus attaining this Sambhogakaya. Because there is the key point of the body being liberated into clear light, it is called Buddha. Because there is a way of observing the Nirmanakaya, all appearances become non-self, thus attaining this Nirmanakaya. Being unobstructed to the five elements and free from harm to the Nirmanakaya pure land itself, it is called Buddha. The key point of the outer realm is to rest in the emptiness of space, liberating from clinging to things as real, thus there is a need for the inseparability of the emptiness of Dharmata and the emptiness of Rigpa. The key point of the inner realm is to manifestly place oneself in the lamp of complete purity, the luminosity of Dharmata and the luminosity of Rigpa meet like mother and child, thus there is a need to be liberated from clinging to emptiness as self-nature. The key point of wind-Rigpa is to rely on gentle wind, thus the conceptual thoughts of Rigpa itself cease, and one attains the naturally gentle non-conceptual wisdom, thus there is a need for Rigpa itself to be free from the wind of karma. Thus, by practicing the meaning of manifestation at all times, four appearances arise, the appearance of the manifestation of Dharmata arises, thus there is a need to turn away from views that grasp with mental judgment. Moreover, there are two kinds of manifestation: manifest manifestation and hidden manifestation. This is manifest manifestation. Among them, manifestation is that which is not obstructed by others. Three is a number, because the eye, object, and consciousness operate, it is three. The experience of increasingly growing appearance is two: the experience of appearance and the experience of consciousness. Of these, this is the experience of appearance. Consciousness is mind, which changes, but appearance does not change, so it is pointed out. Increasingly means that many different appearances arise. Growing means being larger than before. There is a need to be liberated from clinging to the illusion of appearance itself. Because of being liberated from that, there is a need to turn back from the illusion of appearance. Because the appearance of Rigpa reaching its limit arises, there is a need to be free from the object of practice and clinging. Rigpa is the Rigpa of Vipassana appearing to the senses. The limit is appearing in the leisure of the five bodies. Reaching means there is no more growth than that. The exhaustion of Dharmata is:
Chinese
法性远离一切戏论，耗尽、错乱、执我的分别念于法界中清净。彼之显现，具有从三身之要害中解脱的必要。其中，区分轮涅的三种行为是：从此之中，诸佛之事业得以种种显现之地。以及，安住三种是：从此之中，得以安住之境。以及，其他经文中也说：以方便之舞的方便生起。以及，为了慈悲之义而清净。以及，如何思即是禅定。从此得以安住是：不动之身的印。以及，不语等持咒语。以及，不生不灭，不作任何思虑。既然如此，如何得知是前行呢？以先前的那个和现在的这个之故。正行之时，身语之要害在于：于此之中，与常态相认。其他经文中说：从身体中产生的智慧。以及，于此无有可言说的微尘。以及，无有对境的皆清净。之后，要害有三：不变而正直安住。以及，瑜伽士安住于虚空鸟道。以及，不执取故而是朵玛。四种显现是：现量安乐自生。以及，由此方之光聚集。以及，为了完全解脱清净大道。以及，于分位中远离戏论。如是，以其他经文也显示了可信。后依之口诀是：于上师处殷重显示。之后，身体的粗重溶解于光明中，获得生和入的自在，因无有染污而证悟成佛。如是，于彼之中也说：无余而圆满。以及，因不取故而无我。如果将这些与常态相认，则将外在法界安立于虚空中，内在法界清净的明灯之显现，在自己面前的上方显现之时，区分轮涅是真实的，因此，此时获得不可能进入三界的把握。而且，法界本身的体性是蓝色。
English
The nature of reality is free from all elaborations, and the thoughts of exhaustion, confusion, and self-grasping are purified in the realm of reality. Its manifestation has the necessity of liberation from the key points of the three bodies. Among them, the three actions of distinguishing between samsara and nirvana are: From this, the place where the activities of all Buddhas are manifested in various ways. And, the three abidings are: From this, the state of being able to abide. And, other scriptures also say: By the means of the dance of means, arise. And, in order to purify the meaning of loving-kindness. And, how one thinks is meditation itself. From this, being able to abide is: the seal of the immovable body. And, the mantra of non-speech samadhi. And, not born, not dying, not thinking of anything. Since this is the case, how is it known to be preliminary? Because of the previous one and the present one. At the time of the main practice, the key points of body and speech are: In this, recognizing the ordinary state. Other scriptures say: The wisdom arising from the body. And, there is not a speck of dust to be spoken of in it. And, all those without objects of focus are pure. After that, there are three key points: Unchanging and upright abiding. And, the yogi abides in the sky-bird path. And, because it is not grasped, it is a torma. The four appearances are: Manifest bliss arises from itself. And, from this, the light of the directions gathers. And, in order to completely liberate the pure great path. And, in the part itself, free from elaboration. Thus, it is also shown to be credible by other scriptures. The oral instruction of the final support is: Showing earnestly at the guru's place. After that, the grossness of the body dissolves into clear light, gaining mastery over birth and entry, and attaining Buddhahood because there is no defilement. Thus, in that itself it is also said: Completely complete without remainder. And, because it is not taken, it is selfless. If these are recognized as ordinary, then establishing the external realm of reality in space, when the manifestation of the lamp of the pure inner realm of reality appears above in front of oneself, distinguishing between samsara and nirvana is real, therefore, at this time, gaining the confidence of being impossible to enter the three realms. Moreover, the nature of the realm of reality itself is blue.
Chinese
所显现的是不变的智慧，那显现为五色的法界自性，诸垢自净故为白色，功德自圆满故为黄色，贪欲自净故为红色，事业勤作自净故为绿色，此四者在增长圆满之时，即是法界自力圆满之时，其显现自然成就之时，由现在串习之力所生的显现如何生起呢？如光之碎片等，五智法界的显现生起，其量如竖立，光芒四射，细微光线显现，是由于通达心要之要诀所生。如是法界之中，觉性融入其中，法界与觉性无二之边际为何？法界与觉性无二融合之时即是显现。如此善巧方便，则法界与觉性无二融合。如是善巧通达法界清净之灯，其中觉性如金刚链之身显现，在自根的行境中，明点的显现生起。此时是现量之显现，其法性显现为身与智慧。自性及其法性的显现是，明点空性之灯，不作勤作，明点亦有时显现为身之量，同样显现为光，并由此渐增，如所显现之量，所见之量，五部如来身之显现境，心显现为自性。此时，外境错乱之显现，转为法性清净之自显轮之方法是，现量观五智慧，不散乱之眼之观看，称为善巧。如是串习法界觉性不离之方便，法界与觉性之义，在根现量中，觉性法性本初无造作之真实，觉性于智慧之状态中，自心堪能之人，对于一切法自他无造作之显现串习，应熟悉法性之方法是，门、境与觉性三者不离，应善巧，如是教诲。
English
What appears is the unchanging wisdom; the very nature of that, the sphere appearing as five colors, is such that impurities are purified in their own place, hence white; qualities are spontaneously perfected, hence yellow; attachment is purified in its own place, hence red; activities and endeavors are purified in their own place, hence green. At the time of the increase and completion of these four, it is the time when the self-power of the sphere is perfected. At the time when its appearance is spontaneously established within itself, how do appearances arising from the power of present habits occur? Like fragments of light, etc., the appearance of the sphere of the five wisdoms arises. Its measure appears as upright, radiating, and as fine lines. This arises from knowing the key point of focusing awareness on the essential. Since awareness itself is included within such a sphere, what is the limit of all those that are non-dual sphere and awareness? Appearance is at the time of the familiarity of non-dual sphere and awareness. Having become skilled in such a method, sphere and awareness are mixed without duality. Thus, being skilled in the lamp of the completely pure sphere, within it, the appearance of the body of the Vajra Garland, the appearance of bindus arises in the domain of one's own senses. At this time, it is manifest appearance; that very nature of reality appears as body and wisdom. The appearance of one's own nature and its nature of reality is: the bindu, the empty lamp, without effort, the bindu also sometimes appears as the measure of the body, and likewise appears as light, and from that, excellence increases. Just as the extent of appearance, the extent of seeing, is the realm of the appearance of the bodies of the five families, and mind appears as its own characteristic. At this time, the method of reversing the appearance of external delusion into the self-appearing wheel of the pure nature of reality is: by manifestly looking at the five wisdoms, it is called being skilled in the unwavering gaze of the eyes. Thus, by becoming accustomed to the method of the inseparability of sphere and awareness, the very meaning of sphere and awareness, in the manifest perception of the senses, the natural, uncorrected, genuine nature of awareness, the person whose mind is enriched in the state of awareness and wisdom, the method of familiarizing oneself with the nature of reality, accustomed to all phenomena, appearances that are uncorrected by oneself and others, is: the three, door, object, and awareness, are inseparable; one should be skilled, thus it is advised.
Chinese
并伴随着它被展示。像这样修习之后，外在粗大的显现自然止息。内在显现为空性和觉性二者无别之时，内在空性和觉性的量是：最初光明的显现仅如一小块地方，之后发展成佛像和明点，这是安立觉性的要点。像这样觉性达到量之后，现在法性穷尽的显现是，像这样所见的一切都不是任何东西，任何言语都无法企及，这被称为法性穷尽的显现，即摧毁自己的宗派。它的方法是现量见到法性，并且不离于一切时，因此应当精通现量法性。这样，第一个内涵，通过安立觉性的五种方法，展示了现量见到法性。现在，第二个内涵，展示四种显现的量及其各自的体性。由菩萨、大菩萨等展示，清净是指两种障碍被清净，显现佛像而证悟，上等菩萨是为自己的利益，大菩萨是圆满他人的利益，名为“闪电般的光芒完全脱离云层”是集结者的名字，它的意思是依靠以上安立的五种方法，如果没有生起对觉性现量显现之要点的信心，通过展示它，已经习惯于安立之义的瑜伽士应当精通。这样，将上等智慧安立于自己的本性上，习惯于此，成为空性之时，首先出现习惯于智慧的量，智慧是基础处，执持体性，所知，以及由智慧所摄持的智慧等的量是，伴随着圆形明点和佛像，显现为外境和内在自心，并且与自己的觉性相连而显现。光明是世间的和，过去的光明等的量是，所有外在粗大的显现都不显现，上等的那些明点各自伴随着佛像，被视为与自己无二无别。此时是超越三界，以慈悲心享用各种对境的量。上等是不退转于三界的量。觉性是止观和，道相的觉性等
English
and with it, it is shown. Having practiced in this way, the external coarse appearances naturally cease. When the inner appearances are of emptiness and awareness as inseparable, the measure of inner emptiness and awareness is: initially, the appearance of light is only like a small area, then it develops into Buddha images and bindus, this is the key to establishing awareness. In this way, when awareness reaches its measure, now the appearance of the exhaustion of dharmata is that everything seen is nothing at all, and no words can reach it, this is called the appearance of the exhaustion of dharmata, which is the destruction of one's own tenets. Its method is to directly see dharmata, and not to be separated from all times, therefore one should be skilled in directly seeing dharmata. Thus, the first inner meaning, through the five methods of establishing awareness, shows the direct seeing of dharmata. Now, the second inner meaning, which shows the measure of the four appearances together with their own characteristics. Shown by Bodhisattvas, Great Bodhisattvas, etc., purification means that the two obscurations are purified, enlightenment is achieved by the manifestation of the Buddha image, the superior Bodhisattva is for one's own benefit, the Great Bodhisattva is to perfect the benefit of others, and the name "lightning-like rays of light completely free from clouds" is the name of the compiler, its meaning is based on the five methods established above, if faith is not born in the key point of the direct manifestation of awareness, by showing it, the yogi who is accustomed to the meaning of establishment should be skilled. Thus, by establishing the superior wisdom on one's own nature, being accustomed to it, when it becomes emptiness, the measure of being accustomed to wisdom first arises, wisdom is the basis, holding characteristics, knowable, and the measure of the wisdom etc. that are gathered by wisdom is, with round bindus and Buddha images, appearing as external objects and inner self-mind, and appearing in connection with one's own awareness. Light is of the world, and the measure of past lights etc. is that all external coarse appearances do not appear, those superior bindus each accompanied by a Buddha image, are regarded as inseparable from oneself. At this time, it is the measure of transcending the three realms and enjoying various objects with compassion. The superior is the measure of not regressing to the three realms. Awareness is shamatha and vipassana and, the awareness of the path appearance etc.