English
Therefore, one should strive on the path and not regress. The five knowledges are: Knowing that the appearances of outer and inner are empty, thereby turning away from grasping things as inherent existence. Knowing that emptiness itself is the Dharmakaya, thereby transcending words and letters. Knowing that emptiness is non-dual, thereby the grasping of samsara and nirvana naturally ceases. Knowing that non-duality is liberated from extremes, thereby not falling into any side. Knowing that liberation from extremes is bliss, thereby all the paths of secret mantra transcend bliss and emptiness. The five objects are: The object of the body is the expanse, therefore the expanse and awareness are inseparable. The object of wisdom is light, therefore there is no arising or ceasing in its own radiance. The object of awareness is the lamp, therefore the nature of reality is manifestly clear. The object of bindu is rays, therefore appearances recognize their own nature. The object of prajna is the nature of reality, therefore it is unconditioned. It also appears as the nature of the five realizations. That is to say: Realizing the bindu of the Dharmakaya as the only one, thereby turning away from the differences of many. Realizing the only one as free from elaboration, thereby cutting off the limits of words and letters. Realizing freedom from elaboration as inexpressible, thereby all varieties are the self-arising of the nature of reality. Realizing the inexpressible as self-purifying, thereby being liberated from obscurations and thoughts. This is the play of wisdom appearing on the path. The five minds are: Thinking of the mind that grasps various things as self-liberated, thereby the stream of memory and thought is cut off. Recognizing the mind of great pervasiveness as self-purifying, thereby appearances are liberated upon appearance. The mind that grasps the aspect of awareness is clear in its own nature of knowing and awareness. The object of knowledge does not change into something else. The mind that gathers objects, the senses are liberated on their own, thereby desires are perfected without being abandoned. The mind that gathers other appearances, by looking at the passing away of the six aggregates, it is liberated as other purification without being abandoned. The five dharmas are: The dharma of no self-nature, knowing that appearances have no self-nature, thereby the appearances of delusion cease. The dharma of no characteristics, knowing it as self-purifying, thereby the body colors and hand symbols cease. The dharma of no object, knowing it as without support, thereby attachment to view, meditation, and conduct ceases. The dharma of inexpressibility, knowing it as unspeakable, thereby attachment to dharma and letters ceases. The dharma of elaboration, the dharma of words, knowing the meaning in itself, thereby the tenets of others cease. It also arises as the nature of the five great elements. That is to say: Space arises as the primordial radiance without pervasiveness, thereby emptiness is self-liberated. Earth arises as the stability without hardness, thereby the play of qualities is perfected. Fire arises as without heat
Chinese
显现为原始觉性，故最初即解脱为子。显现为无水之聚集，故不依赖于其他遍行者。显现为无风之运行，故圆满了智慧之力量。那也是心的显现自圆满而生起。五种事业之慈悲，以及自性力量之慈悲，无时无刻不在运作，故显现于众生各自之业。与境相遇之慈悲，显现于从业中清净之众生，故众生自解脱。基位之慈悲，因无能显现者，故智慧内心明澈。劝请祈祷之慈悲，显现于具信者，故降伏了业之边际。从本体分中生起之慈悲，安住于内在光明中，故一切空性皆得解脱。五种断除之智慧的显现也是如此：分辨之智慧，将轮回与涅槃分开，不使其安住于一处。聚集之智慧，将诸法聚集于觉性中。运行之智慧，使明灯运行于虚空中。度脱之智慧，断除诸法之命根。混合之智慧，将轮回与涅槃混合为无二。五种心髓：见的心髓，如线一般显现于境上，故从心识之法中解脱。明灯的心髓，融入于觉性中，故母子二者相融。智慧的心髓，直接了知，故自灭而无需依赖他者。禅修的心髓，融入于气脉明点中，故断绝了来往之路。果的心髓，如线一般被囚禁，故封闭了轮回与涅槃之阻碍。解脱的心髓，了知三身无有聚散，故果非依赖。五种手印的自性中，显现也彻底解脱。所谓法之手印安住于业与法性中。誓言之手印是守护诸境。业之手印使从业与习气之边解脱。安乐之手印是显现受用身语意之安乐。大手印使远离心中所作之法。那是将事物显示为超越智慧之法性。五母是：本体从一开始就清净，从根本母中生起一切轮回与涅槃。自性任运成就之显现之母，是了知不舍弃一即圆满。慈悲是普生而入
English
Appearing as primordial awareness, hence the child is liberated at the outset. Appearing as the gathering without water, hence it does not rely on other pervasive agents. Appearing as the movement without wind, hence the power of wisdom is perfected. That is also the arising of the mind's appearance as self-perfection. The five kinds of compassion of action, and the compassion of the power of nature, operate without time, hence they appear to sentient beings' respective actions. The compassion that meets with circumstances appears to sentient beings purified from karma, hence sentient beings are self-liberated. The compassion of the ground state, because there is no manifester, the wisdom is clear within. The compassion of urging and beseeching appears to the faithful, hence the limits of karma are subdued. The compassion arising from the aspect of essence abides in inner clarity, hence all emptiness is liberated. The appearance of the five cutting wisdoms also arises: The wisdom of distinguishing separates samsara and nirvana, not allowing them to abide in one place. The wisdom of gathering gathers all phenomena into awareness. The wisdom of moving moves the lamp in the sky. The wisdom of liberating cuts the life-force of all phenomena. The wisdom of mixing mixes samsara and nirvana into non-duality. The five essences: The essence of view, like a thread, appears on the object, hence it is liberated from the dharma of mental discrimination. The essence of the lamp, being contained in the gora, hence mother and child are mixed. The essence of wisdom, knowing directly, hence self-extinguishing without relying on others. The essence of meditation, being contained in the bindu of wind and mind, hence the path of coming and going is blocked. The essence of the fruit, like a thread, being imprisoned, hence the obstruction of samsara and nirvana is sealed. The essence of liberation, knowing the three kayas without gathering and scattering, hence the fruit is not dependent. In the nature of the five mudras, appearance is also completely liberated. That is, the dharma mudra abides in karma and dharmata. The samaya mudra is what guards all objects. The karma mudra liberates from the edge of karma and habitual tendencies. The bliss mudra is to manifestly enjoy the bliss of body, speech, and mind. The mahamudra makes one separate from the dharmas made by the mind. That is showing things as the dharmata beyond wisdom. The five mothers are: Essence is pure from the beginning, from the root mother arises all samsara and nirvana. The mother of the appearance of self-perfected nature is knowing not abandoning one is complete. Compassion is universally arising and entering
Chinese
各种各样的显现都解脱于显现之处。中阴道之道的显现之母解脱于自性自知的状态。自性化身休息之母是诸根的最后进入和呼气。五个儿子是：觉性的儿子，完全了知显现于法性母的本性。明灯的儿子是，由于如实显现而对道产生信任。明点空性的儿子是，融入母体而认识、信任和确定。从体验中产生的儿子是，三身自然返回，因此不希求其他果。清净显现自净之子是，对境的执着止息。五种显现是：觉性和从觉性中产生的，由于觉性没有污垢，所以白色自净，功德自圆满，所以黄色显现于自性中。不勤作安住的法性，由于有自在，所以红色在自地上显现。远离勤作的绿色，没有作者和所作。法性不改变的滋味安住于何处，所以蓝色显现而没有分别。这是从智慧产生的，显现为最初降临之地的处所。五种风是：普行风遍布身体头部，使力量和诸根清晰。清净与不清净分离的风，分离了元素和智慧的清净与不清净，使知识清晰。与火一同安住的风，增长智慧的光彩。命持风执持轮回和涅槃的基础。无有慈悲的劫时业风执持基础并逆转业。五种地是：不变化的金刚地安住于地基，聚集边际。寂静清净的地分离业和智慧。粗大的执实之地是众生的处所。未聚集清净的地执持明灯。觉性执持基础的地是心性无我。五种水的安乐是：寂静清净的水聚集轮回。安住自净的水使心安住。进入遍布的水从习气中解脱。进入并遍布广大的水是空性清净。迅速运行圆满的水训练技艺。这些从业和差别的元素聚集之道中显现，由于增长而遍布全身。五种火是：增长五种智慧的光彩，燃烧业和习气。极度燃烧的是事物的
English
Various appearances are liberated in the place of appearance. The mother of the appearances of the Bardo path is liberated into the state of self-knowing essence. The mother of rest in the nature-body is the final entry and exhalation of the senses. The five sons are: The son of awareness, fully knowing the very nature that appears to the mother of reality. The son of the lamp is, believing in the path due to actual appearance. The son of the empty thigle is, recognizing, trusting, and deciding by dissolving into the mother. The son arising from experience is, the three bodies naturally returning, therefore not looking to other fruits. The son of pure appearance, self-white, is the cessation of clinging to objects. The five appearances are: Awareness and that which arises from awareness, since awareness has no defilement, so white is self-pure, qualities are self-complete, so yellow appears in its own nature. The nature of reality, which is not contrived, has power, so red is clear in its own place. Green, free from action and effort, has no doer or deed. The taste of unchanging reality abides in whatever place, so the dark blue appearance is clear without separation. This is from wisdom, appearing as the place where the first basis descends. The five winds are: The all-pervading wind pervades the body and head, clarifying strength and senses. The wind that separates the pure and impure separates the pure and impure of the elements and wisdom, making knowledge clear. The wind that dwells with fire increases the radiance of wisdom. The life-sustaining wind holds the basis of samsara and nirvana. The merciless kalpa of karmic wind holds the basis and reverses karma. The five earths are: The unchanging vajra earth abides on the ground, gathering the edges. The peaceful, clear, and pure earth separates karma and wisdom. The coarse, grasping earth is the place of beings. The earth that does not gather the pure holds the lamp. The earth that holds the basis of awareness is the selflessness of mind. The bliss of the five waters is: The peaceful, clear, and pure water gathers samsara. The abiding, self-pure water makes the mind abide. The entering, pervading water liberates from habitual patterns. The entering and pervading, vast water is emptiness purified. The swiftly moving, perfected water trains skills. These appear from the path of gathering the elements of karma and distinction, spreading throughout the entire body due to expansion. The five fires are: Increasing the radiance of the five wisdoms, burning karma and habitual patterns. Extremely burning is the
Chinese
使自我空虚。扩展不会停留在单一现象上。彻底扩展则不会停留在法性上，而停留在无有扩展之处，是法性的基础。虚空代表着通过开启机会的现象而空虚的境地。显现光彩的虚空使觉知与智慧合二为一。散发光芒的虚空与法性之母结合。万法一体的虚空从众多中脱离。在清净刹土中度化的虚空，依靠多种比喻来确立智慧。因为它也遍布于空性的元素本性中，所以从一开始就圆满，使身体的基础空虚。五种声音是：响亮的声音增长言语的力量。产生的声音连接各自的业力。显现的声音连接形色和意识的界限。觉知的声音引导聚集的运动。存在的声音总结事物的业力终点。五种气味是：嗅到的气味知晓进入的业力特征。感觉到的气味平衡苦乐的业力程度。体验到的气味显示存在业力的差别。进入的气味是境与识的多种集合。存在的气味显示各自业力的特征。五种形色是：认知的形色显示特征业力的关联。非认知的光的形色显示自性显现的关联。运动意念的形色集合身体和记忆的境。血肉的形色作为心和智慧的基础。产生身体物质的形色作为五根识的境。有形色的是自生的。这是从感官的习气睡眠部分产生的。五种名称是：不存在的名称执持轮回的基础。进入的名称切断所有习气的关联。命名的名称作为分别代表的基础。存在的名称作为所有有情众生的意识生灭之业。转变的名称作为蕴、界和处的基础。五种语词是：法身广大语词安住于法性聚集的基础中。报身无执语词安住于聚集不同智慧的基础中。化身无贪欲语词使众生从轮回的基础中解脱。