English
Due to growth, one does not regress in the three realms, hence it is called pāramitā. Furthermore, when combined with view, at night the five faculties reside in other places, therefore there is no need to meditate on the key point of the five external objects self-ceasing. At midnight, the knowable's own nature, the dharma nature, enters the vase of clear light, and the grasping of consciousness looking outwards self-ceases, with no place to go from the dharmakāya, so there is no need to correct the abiding. At dawn, wisdom is self-luminous, mingled in co-emergent non-duality, so whatever conduct the yogi engages in, there is no straying from the dharma nature. Thus, the eleventh, in the Great Perfection of Equality, at the time of signs, the key point of the dharma nature, sleep clear light being carried into the dharmakāya, the key point of sleep and dreams is shown. Now, the twelfth, in the Great Perfection of Fruition, having meditated on the three samādhis in that way, how the fruit of the nirmāṇakāya is obtained, how it appears in the yogi's experience, is shown, namely, the meditative experience of familiarizing oneself with the three kāyas. And so on, it is shown: Kāya refers to the three, nirmāṇakāya, sambhogakāya, and dharmakāya, the meditative experience of familiarizing oneself with them is not obtained gradually, but all at once. All these experiences are in the realm of gradualness. That is to say, before these, even if one meditates on any one samādhi, the experience of the three kāyas will appear. First, having obtained the samādhi of the nirmāṇakāya, thereby gaining control over all appearances, therefore at the time when the experience of the nirmāṇakāya arises, in the yogi's own awareness, such an experience will appear: dharmas never seen before will naturally appear in the continuum. That is to say, this mode of whether it is so or not, is not something one thinks about with one's own mind, but it naturally appears in the mind, this is the arising of the experience of the nirmāṇakāya. At this time, the terms and words previously taught by one's own guru will also appear in the mind, and all that one had only heard before, without grasping, will also appear. That is to say, without grasping, it will clearly appear in the yogi's mind. If one gives it a name, it is called a fortunate person. At that time, the taste of dharma nature will fill the yogi's mind, this is a sign of not falling into the three realms. At this time, the yogi's body will also be exhausted in six or seven days, because there are real things in one's own awareness experience, so a light experience will arise, and one will not feel it, and the wind
Chinese
以完全清净的力量，在他人看来，会高出地面一肘，而自己的意识体验则会呈现出一种在虚空中行走的感觉。如果这样下去，不久身体也一定会升到空中。在其他人看来，就像在地面上行走一样，但这只发生在自己的感官体验中。那时，将自己的觉性安住在无作意的虚空中，如果一直不离开那里，那么有缘者就能获得这样的化身。第十二，从大圆满的果部中，讲述了如何通过禅定获得化身果位，以及瑜伽士的体验如何显现。现在，第十三，从大圆满的显现部中，讲述报身的体验如何显现。以“彼灭觉性未变故”等句来阐述。如果化身的体验超出了思维，瑜伽士没有觉察到，那么报身也会在瑜伽士自己的意识流中这样显现：外在的显现转为自显，从而脱离了身语的一切造作。瑜伽士所体验到的这种感受就是显现的体验。依靠完全清净的感官之门，即使是以前未见过的光芒，最初也是一块一块地看到，然后看到断裂的船，接着是辐条升起和垂直竖立，然后是五种智慧形状的显现，如眼睛形成的形状，眼睛图案的排列，智慧城堡的形状，莲花，千瓣莲花，武器的种类，网，半张网，佛塔，堆叠的佛塔，各种堆积的珍宝，以及珍宝的组合，这些有缘者都能看到。这也是享用五种智慧，然后享用觉性达到极限的身之显现。因此，具有大圆满缘分之人的心安住在法性之上，无论显现什么，都与报身和财富相应，具有佛的种性，那些人未曾体验过的，觉性自明的体验逐渐显现，这就是从三界解脱的关键。外在显现的忆念、思维和五根没有停止。
English
Through the power of complete purity, to others it appears to be a cubit above the ground, while one's own experience of consciousness manifests as a feeling of walking in the sky. If this continues, soon the body will surely rise into the sky. To others, it looks like walking on the ground, but this only occurs in one's own sensory experience. At that time, placing one's own awareness in the effortless sky, if one does not depart from there at all times, then the fortunate one will obtain such a Nirmanakaya. The twelfth chapter, from the Great Perfection of the Fruition, explains how to obtain the fruit of the Nirmanakaya through meditation, and how the yogi's experience manifests. Now, the thirteenth chapter, from the Great Perfection of Appearance, explains how the experience of the Sambhogakaya manifests. It is explained by phrases such as, "Because that ceased, awareness has not changed." If the experience of the Nirmanakaya transcends thought and is not realized by the yogi, then the Sambhogakaya itself will manifest in the yogi's own stream of consciousness in this way: external appearances transform into self-appearance, thus separating from all actions of body and speech. The experience that the yogi experiences in this way is the experience of appearance. Relying on the gate of completely pure senses, even lights that have not been seen before, are first seen in pieces, then seen as broken boats, then as rising spokes and vertical uprights, and then as appearances of the shapes of the five wisdoms, such as the shape of forming eyes, the arrangement of eye patterns, the shape of wisdom castles, lotuses, thousand-petaled lotuses, types of weapons, nets, half-nets, stupas, stacked stupas, various piled jewels, and clusters of jewels, all of which the fortunate ones can see. This is also enjoying the five wisdoms, and then enjoying the appearance of the body when awareness reaches its limit. Therefore, the mind of a person who has the fortune of the Great Perfection rests peacefully on the Dharmata, and whatever appears corresponds to the Sambhogakaya and wealth, possessing the Buddha's lineage, the self-illuminating experiences of awareness that those people have never experienced gradually become clear, and this is the key to liberation from the three realms. The memory, thought, and five senses of external appearances do not cease.
Chinese
从思维的对境出发，不让意识的分别念进入外境的其他显现，因为分别念远离了业之八风，自己的觉性自然放松，分别念没有散失到对境上，所以身语产生了安乐，从而证悟了一切法无我。这也是因为之前习惯了自明觉的禅定，自己的觉知在内部清晰，流动的心识不会向外散失，心在自身的基础上清晰，所以心不会追随粗大的烦恼事物。因为业和农业等世间事务不会在心中显现，所以从事务中解脱的瑜伽士通过将一切显现享用为智慧来增长体验，因此，阐述了果的自性圆满如何显现。现在第十四部分是果的自性圆满，阐述了大圆满中三身共同的体验如何在瑜伽士的相续中显现，即：唉玛，大菩萨！等等。这样阐述，召唤结集者，以法身作为基础的体验，清空三界。二是最初依靠使从轮回中解脱的自在的化身来显现，以及对它的报身的共同体验。然后，这是对生起次第的理解，法身和三身被认为是自生的。总之，一个瑜伽士的相续中获得如此程度的体验是：首先，在修持化身瑜伽时，瑜伽士的相续中前所未有的大悲心，带着确定性，从内心深处最殊胜地生起，能够将对众生来说非常珍贵的身体和五根等一切都布施出去，并且生起我如何才能使这些可怜的众生从轮回中解脱的体验。这些是毛发竖立的人。在这种体验生起的时候，就获得了被称为化身禅定显现增长的境界。此外，在瑜伽士的相续中，内外无别地显现且生起不分别智慧体验的人，就获得了被称为报身禅定如雨倾泻的境界。是事物，相，以及聚集和造作的无漏的明点，是标志并且是周遍的
English
Starting from the object of thought, not allowing the mind's conceptualization to enter other appearances of external objects, because conceptualization is separated from the eight winds of karma, one's own awareness is naturally relaxed, and conceptualization does not scatter onto the object, so comfort arises in body and speech, thereby realizing that all dharmas are without self. This is also because one has become accustomed to the self-illuminating samadhi, one's own awareness is clear within, the flowing mind does not scatter outward, and the mind is clear on its own ground, so the mind does not follow after coarse afflictive things. Because worldly affairs such as karma and agriculture do not appear in the mind, this yogi who is liberated from activities increases experience by enjoying all appearances as wisdom, therefore, it explains how the self-perfected nature of the fruit manifests. Now, the fourteenth part is the self-perfection of the fruit, explaining how the common experience of the three kayas in the Great Perfection manifests in the continuum of the yogi, namely: Emaho, great Bodhisattva! and so on. Thus explained, summoning the compiler, with the experience of establishing the Dharmakaya as the basis, emptying the three realms. Second, it initially manifests by relying on the Emanation Body of Sovereignty that liberates from samsara, and the common experience of the Sambhogakaya with it. Then, this is the understanding of the order of generation, the Dharmakaya and the three kayas are considered to be self-born. In short, for a yogi to obtain such a degree of experience in their continuum is: first, when practicing the yoga of the Emanation Body, the unprecedented great compassion in the continuum of that yogi, with certainty, arises most supremely from the depths of their heart, being able to give away everything that is very precious to sentient beings, such as the body and the five senses, and the experience arises of how can I liberate these wretched sentient beings from samsara. These are the ones whose hairs stand on end. At the time when such an experience arises, one obtains what is called the Emanation Body Samadhi Appearance Increasing. Furthermore, in the continuum of the yogi, the person in whom the experience of non-dual clarity and non-conceptual wisdom arises obtains what is called the Sambhogakaya Samadhi Great Downpour. It is a thing, a sign, and an undefiled bindu that is gathered and made, it is a mark and is pervasive.
Chinese
这是为了展示智慧圆满的行为。 首先是空性的灯，存在于显现的境地，却不存在于执着的境地，因此，它成为了产生信心的标志。从那之中，当身体的形象，无需用自己的拇指努力，自然显现的时候，这个人就获得了在三界中不会退转的把握。因此，从不区分轮回和涅槃之中，唉！这象征着关联。对于这样的人，两个色身显现，并使被调伏者能够看见。 身体没有面部和手足的形状，是依赖于身体而安立为“身”的。甚深且广大的法性，那是寂静且明亮，或者说是稳定的。不超出那个执着本身，自然安住，如如不动。 在这样的禅定中，自心恢复平静，自证与法身相合，拥有大圆满的福分之人，证得了法身。第十四，果位自然圆满。从大圆满中，如何向瑜伽士的相续显现三身共同的体验，已经展示完毕。现在，第十五，从不变大圆满中，展示自然安住，如如不动的禅定达到极致的方式： “唉玛！菩提萨埵谛听！”这样，对结集者 निश्चित 进行了劝诫和敦促。法身的导师，普贤王如来，我的禅定之量，过去、未来、现在的诸佛都无法掌握。然而，为了结集者的菩提萨埵你，用语言来象征，像这样通过譬喻来好好听着！这是教诲。 对于区分其他，自然安住者来说，因为不改变，所以如如不动地安住，因此，显现为何，解脱为法身的禅定之量是：瑜伽士那样修习，在他的身体上发生的，不会被土所掩盖，不会沉入水中，不会被火烧毁，不会被风吹走。因此，那些敌人不会伤害身体而被掌握。第十五，在不变大圆满中，自然安住，如如不动的禅定达到极致的方式已经展示完毕。现在，第十六，展示获得巨大成就的禅定之量： “如是，降临的禅定之量。”这样，通过接近象征来展示。伴随着三种烦恼的行为，欲望束缚了身心，执着于三界等等。