English
Having shown the way of dissolution of the subtle and the gross, now the second is to show the way of exhaustion of one's own aggregates: Thus, through the subtle and gross elements and afflictions dissolving into themselves, the yogi's form aggregate, feeling aggregate, perception aggregate, formation aggregate, and consciousness aggregate, these five aggregates, gradually become more and more subtle, appearing as luminosity. When the impurities of the body of the four elements of earth, water, fire, and wind are exhausted, all appearances are perfected as the empty and clear body of wisdom, appearing only as the body. At this time, one abides in the samadhi without conceptualization, and the movements of inner and outer are naturally purified. If it is said that this is artificial, it is not, because it has transcended the artificial dharmas of body, speech, and mind along with their possessor, so even the word "mind-made dharma" does not exist. Thus, the above shows the sixteenth body point, the nature of phenomena in which appearances dissolve into their own nature, and it is shown in two parts. Now, the seventeenth body point, showing the definition of the general nature of phenomena, the first of the two parts: showing the definition of the nature of phenomena: Thus, the definition of those natures of phenomena shown above is: In general, the term "dharma" refers to the collection of all that exists and does not exist, appearance and emptiness, and the gathering of one's own nature. Because it holds the characteristics of each action and agent, it is "dharma." Because it holds the various kinds of black and white when manifesting itself, it is called "dharma." Thus, the definition of dharma is shown. Now, showing the definition of "nature": It is known through the four-line text. Thus, the above shows the seventeenth body point, showing the characteristics of the general nature of phenomena, and it is shown in two parts. Now, the eighteenth body point, showing the key nature of phenomena, the first of the two parts: Directly showing the distinctions of the key points: "Key point" means that which makes the meaning realized, and it liberates from the three realms. That is, this is how the nature of phenomena is: depending on the body, it makes the nature of phenomena manifest. Among them, depending on the key points of the outer four elements, the qualities of the three bodies are completely shown in this very moment; depending on the key points of the inner body, the wisdom of awareness is shown to arise forcefully; and the way in which it arises depends on the key points of the object, the Vajra Garland.
Chinese
托付于阿（藏文），依靠高处的门之要点，显示觉性自身显现为根识的行境；托付意识，依靠箭靶的要点，觉性安住于法界的处所；依靠修习风之要点，显示流转于初始解脱；依靠要点，显示无分别念顿然生起；依靠动摇明点的要点，安乐取为道用。如是依靠要点之八支，进入各自要点所依之法性本位，周遍于境而获得安乐之身，彼亦安住于自性而能调伏。如是真实显示处所之差别后，现在第二，显示彼等所调伏之诀窍要点，彼等各自之前行等，已于前述大略显示，剩余各自之诀窍，于诀窍之时当知。以八句之论典可知晓。如是彼等即是身体意义第十八要点之法性，分为二而显示。现在是身体意义第十九，显示法性生起之时，以二显示之第一，依靠生起之时之差别，显示确定之相，于彼生起之时，如是之要点，哎玛稀有，将宣说。于彼，法即是烦恼于自处清净，自身显现为身体，此显现之要点，生起之时乃是，外在显现生起之时二者，秋收谷物之时，以及春季播种之时。内在蕴身生起之时二者，自身均衡之时，从眼生起，夜晚睡眠之时，从心生起。秘密无上生起之时二者，白天从脉搏生起，夜晚从明妃生起。秘密无上生起之时二者，于二者之间未混杂之界限生起。安住而生起者，于睡眠之时生起。如是决定于八种生起之时，外在之第一，行持任何善业皆能成就，第二修习禅定。内在之第一修习生起次第，第二语行持任何皆能成就。秘密之第一，显示各种方便。
English
Entrusting to Ar (Tibetan), relying on the key point of the high gate, it shows that awareness itself appears as the object of the root consciousness; entrusting consciousness, relying on the key point of the target, awareness abides in the realm of Dharmadhatu; relying on the key point of practicing the wind, it shows that wandering is liberated in the beginning; relying on the key point, it shows that non-conceptual thought arises suddenly; relying on the key point of moving bindu, bliss is taken as the path. Thus, relying on the eight branches of the key point, one enters the original position of the Dharma nature based on each key point, pervades the realm, and obtains the body of bliss, which also abides in its own nature and can be subdued. After truly showing the differences of the places, now the second, showing the key points of the instructions that are subdued by them, the preliminaries of each of them have been roughly shown above, and the remaining key points of each should be known at the time of the key points. It can be known by the eight-line treatise. Thus, they are the eighteenth Dharma nature of the key point of the body meaning, which is divided into two and shown. Now it is the nineteenth body meaning, showing the time of the arising of Dharma nature, the first of the two showings, relying on the difference of the time of arising, showing the determined aspect, at the time of its arising, such a key point, ema amazing, will be declared. There, Dharma is the purification of afflictions in their own place, and the self appears as the body. The time when this key point of manifestation arises is: the two times when external appearances arise are the time of autumn harvest and the time of spring sowing. The two times when the internal aggregates arise are when one's own body is balanced, it arises from the eyes, and when sleeping at night, it arises from the heart. The two times when the secret unsurpassed arises are during the day from the pulse, and at night from the consort. The two times when the secret unsurpassed arises are from the boundary between the two that are not mixed. Arising from abiding is arising during sleep. Thus, it is certain that there are eight times of arising. The first of the external, whatever virtuous deeds are performed will be accomplished, and the second will meditate on contemplation. The first of the internal meditates on the generation stage, and the second whatever is done by speech will be accomplished. The first of the secret shows various methods.
Chinese
于此。第二是诵读成就。无上秘密的第一，是法性现前的要诀。第二是声音瑜伽。再说，法性所住之处，外境是半夜，半天时分居住，因此在这些时候修习禅定，体验会更加增长。内身是白天在被遮蔽的内部居住，夜晚在心脏内部居住。秘密住在脉中。清晨住在眼窝的脉中。傍晚从秘密处寻找四指之处居住。在这些时候修习心安住的诀窍，智慧会更加增长。仅此而已，这是第八。特殊的时间是显现融入心、阿赖耶识的习气之时。处所是喉咙。脉是不欺骗的转变，在一百二十之下。是睡眠。转变是从七七之间开始。这样，瑜伽士通过四种方式完全具备。因此，在这些时候依赖于心安住，所有时间都与平等、无有聚散的体验一同安住。以上讲述了依赖于出现的时间差别来确定认识。现在是第二，讲述迁转之身的度量方式。再次，依赖于大圆满无有交付的方式，显现、声音自性本初清净的，要诀是当对显现和觉性进行教导时，对法性没有错谬。如是了知，无有作为的法解脱，通晓大圆满的意愿超越了心识。法性或智慧显现的时间，是风的迁转次数为一百二十。如此确定，由于在自处清净的法性中没有分别念的名称，所以称为法性本初清净。这些讲述了身体要义第十九，法性出现的时间，分为二而讲述。现在是身体要义第二十，讲述中阴法性，分为二来讲述的第一个。在四个中阴中，特别讲述法性中阴，中阴是指过去已逝，未来未生。中阴是二，先前的觉性融入后来的觉性。法是指自性安住的中阴，蕴、界、处等等。临终时有各种痛苦。法
English
Here. The second is the accomplishment of recitation. The first of the unsurpassed secret is the key to the direct manifestation of Dharmata. The second is sound yoga. Furthermore, the place where Dharmata dwells is also: in the outer environment, it dwells at midnight and midday, so by meditating on samadhi at these times, experience will increase even more. In the inner body, it dwells during the day in the obscured interior, and at night it dwells inside the heart. The secret dwells in the channels. In the early morning, it dwells in the channel of the eye socket. In the evening, it dwells when searching four fingers from the secret place. By meditating on the instructions for mind-abiding at these times, wisdom will increase even more. That's all, this is the eighth. The special time is when appearances are absorbed into the habits of mind and alaya-consciousness. The place is the throat. The channel is the infallible transformation, below one hundred and twenty. It is sleep. The transformation begins from between seven and seven. Thus, the yogi is fully endowed through four means. Therefore, by relying on mind-abiding at these times, one abides together with the experience of equality and non-separation at all times. Having shown the identification based on the differentiation of the time of arising. Now, the second is to show the method of measuring the body of transference. Again, relying on the Great Perfection without entrustment, the key is that when appearances and sounds are primordially pure by nature, when instructing on appearances and awareness, there is no error in Dharmata. Thus knowing, the Dharma of non-doing is liberated, and one knows that the intention of the Great Perfection transcends the mind. The time when Dharmata or wisdom arises is when the number of wind movements is held at one hundred and twenty. By holding it in this way, since there is no name of conceptual thought in Dharmata, which is pure in its own place, it is called Dharmata, primordially pure. These explain the nineteenth body point, the time of the arising of Dharmata, shown by dividing it into two. Now, the twentieth body point is to explain the Dharmata of the Bardo, the first of the two explanations. Among the four Bardos, especially explaining the Dharmata Bardo, Bardo means the past has passed and the future has not yet been born. Bardo is two: the previous awareness merges into the later awareness. Dharma refers to the Bardo where nature abides, aggregates, elements, sense bases, and so on. At the time of death, there are various sufferings. Dharma
Chinese
您的中阴身、智慧、光明和颜色等等。存在是各种各样的散乱，类似于梦境的显现。您是自性安住中阴，在自性安住中阴中，将自心置于未作调整的自然状态。在临终时，忆念法性中阴的显现，先前认识法性并认出它，相信自己的显现，并确信法性母子相会。这些就是这样的法性。对于声闻等要保密。应为有缘者宣说。而且，总的体性是不安住于彼。词义是，中阴超越了先前的显现，因为后来的显现尚未产生，所以是“中”。当二取之识逐渐产生时，是“阴”。因为它成为了众生的道路，所以称为“间”。如果区分，有自性安住中阴、临终中阴、法性中阴和有中阴四种。此处将要宣说法性中阴。所谓自性安住中阴，是指前世已逝，后世未生之间，自心安住于自性，因为对显现执著为我。讲述先前的生处等等，受到恶业习气的压迫。未来之身和生处等等。在智慧未生起之前，伴随着各种智慧的流动而安住。如此，因为已经形成了身体，所以身体聚集了各种法，以及心和心所的各种法，因为对二者自然地行持和安住，所以称为“义”。对此，此时应知晓分类的方法。光明，以及首先听闻的智慧之法，和非法的区分。然后通过禅修，知晓智慧法身的微尘、蕴、界、处、识、元素和缘起等等。内在知晓业和烦恼，以及心和心所等等。秘密知晓身和智慧，以及见、修、行、果等等的智慧。中间以思惟的智慧，知晓是与非的区别，业的证悟的程度。如此，通过对三者的训练，精进唯一，对于此具有漏洞的蕴不...
English
Your bardo body, wisdom, light, and colors, etc. Existence is like the appearance of various distractions in a dream. You are the naturally abiding bardo; in the naturally abiding bardo, leave your mind in its unaltered, natural state. At the moment of death, remember the appearance of the bardo of reality; recognize reality as previously known, trust your own appearances, and be certain of the mother-child meeting of reality. These are such realities. Keep them secret from the Shravakas, etc. Explain them to the fortunate. Moreover, the general essence is not abiding in that. The definition of bardo is that it has passed beyond the previous appearance, and because the later appearance has not yet arisen, it is "bar." When the consciousness of dualistic grasping gradually arises, it is "do." Because it has become the path for beings, it is called "ma." If distinguished, there are four types: the naturally abiding bardo, the bardo of dying, the bardo of reality, and the bardo of existence. Here, the bardo of reality will be explained. The so-called naturally abiding bardo is when the previous life has passed away, and before the next life has arisen, one's own mind abides in its own nature, because it clings to appearances as self. It speaks of the previous place of birth, etc., oppressed by the force of negative karmic imprints. The future body and place of birth, etc. Until wisdom arises, it abides with various movements of wisdom. Thus, because it has been formed into a body, the body gathers various dharmas, as well as various dharmas of mind and mental factors, and because it naturally practices and abides in both, it is called "artha." Regarding this, at this time, one should know the method of classification. Light, and the dharma of wisdom first heard, and the distinction between dharma and non-dharma. Then, through meditation, know the subtle particles of the wisdom dharmakaya, the aggregates, elements, sense bases, consciousness, elements, and dependent origination, etc. Inwardly, know karma and afflictions, as well as mind and mental factors, etc. Secretly, know the wisdom of body and wisdom, as well as view, meditation, conduct, and result, etc. In between, with the wisdom of thought, know the distinction between right and wrong, the extent of the realization of karma. Thus, by training the mind in these three, with singular diligence, for this aggregate with outflows, not...