English
From the rough elements of the stone mountain, earth, water, fire, and wind, detached from all dependencies of the body, from the five lights appears the unadulterated bindu, the self-perfected "Le" appears, its rays radiating intensely, clear in color. Again, dividing the bindu, expanding the "Le," the connection of the number five is the single form of the five Buddha families, called the half-form. First, from within the bindu to the navel, space appears. From that, the complete form of the light body is perfected. This explains the manner in which the forms of the body appear in stages. Now, the second part explains the manner of appearance of the Sambhogakaya: Form is half of light, the gathering and dispersing of the bindu. The body is the main deity surrounded by five-fold retinues, each consort embracing in pairs. Each of these possesses different colors, each complete with five groups. Initially possessing five, from that it originates, possessing ten tens. From that it originates, possessing a hundred groups. Then it appears possessing five thousand groups. From that, it appears possessing a hundred thousand groups. From that, it appears as millions, billions, and countless more. That also arises from the aspect of the naturally pure awareness. Thus, the appearance of groups is beyond expression, beyond counting, arising from recognizing the appearances of self and nature. At the moment of such recognition, the Dharmakaya possesses countless faces and hands, the Sambhogakaya clearly manifests luminous faces and hands, and the Nirmanakaya possesses faces and hands free from attachment, attaining the union of the three bodies, attaining the irreversible ground. One who sees in this way, their karma and habitual tendencies are purified, no longer falling back into the three realms, gaining mastery over self-arisen wisdom. This is explained from the instructions of Acharya Kamala. Thus, these explain the characteristics of the Bardo of the twenty body meanings, explained in two parts. Now, the twenty-first body meaning, the first of explaining the essence of the general nature of reality. Explaining the appearance of the uncertain nature of reality: Furthermore, the four verses clearly explain the text. The second, explaining the certain perfection: Also, the seven verses of "essence" and "awareness" clearly explain the text. These explain the essence of the twenty-first body meaning of reality, explained in two parts. Now, the classification of the body meanings
Chinese
第二十二个要点，通过两种方式展示法性总体的自性。首先，通过不确定的名称来展示差别：此外，有为法和无为法，以及善法和恶法这四种法。实际上，这是对它们自性的证见。法性类似于幻相，因此不能确定为唯一的。由于各种现象的显现没有停止，无论如何命名，它们都显现为不同的形态。因此，轮回和涅槃的各种法都离不开名称的施设对象。因此，为了调伏的对象，法的各种名称以多种语言文字的形式显现。这样展示了不确定名称的差别。现在，第二，展示名称和意义不确定的理由：由于名称没有确定性，所以在任何施设对象上都不能成立。由于对施设对象没有限制，一切都是名称，因此名称也没有确定性。由于施设者没有成立，所以任何施设都没有确定性。由于没有找到施设对象，所以一切施设在自性上是空性的，因此施设是名称。由于多种多样，所以没有成立特征。名称以名称空，施设以施设空。因此，意义也不确定，它本身仅仅是施设而空。因此，一切名称和意义都是空性，在任何地方都不能成立，因此法性的自性以完全清净的方式显现。这些展示了第二十二个要点，通过两种方式展示了法性的自性。现在，第二十三个要点，通过两种方式展示法性总体的慈悲。首先，展示所调伏者和调伏者：其他三个词的文本很清楚。现在，第二，展示种姓和根基等，种姓和四个词的文本也很清楚。这些展示了第二十三个要点，通过两种方式展示了法性的慈悲。现在，第二十四个要点，通过两种方式展示法性总体的显现。首先，展示幻相显现为法性的关键：如果说法性与实际法性不同的法性显现是什么样的，那么外在的显现与元素不同的显现是不清净的。从粗大的微尘和微粒显现为色等
English
The twenty-second point, showing the nature of the general nature of reality, is shown in two ways. First, showing the distinctions by uncertain names: Furthermore, there are four kinds of dharmas: conditioned dharmas, unconditioned dharmas, white dharmas, and black dharmas. Indeed, it is seeing the nature of these. Furthermore, since the nature of reality is similar to an illusion, it is not certain as being just one thing like this. Since the arising of various phenomena does not cease, however it is named, it appears as different forms. Therefore, the various dharmas of samsara and nirvana do not go beyond the basis of imputation of names. Therefore, the categories of dharmas appear to the objects to be tamed as proliferations of many sounds and words. Thus, the distinctions of uncertain names are shown. Now, secondly, showing the reason for the uncertainty of name and meaning: Since there is no certainty in names, it is not established in any basis of imputation. Since there is no restriction on what is to be imputed, everything is a name, so that name also has no certainty. Since the imputor is not established, there is no certainty in whatever is imputed. Since the basis of imputation is not found, all imputations are empty by nature, therefore imputation is a name. Since characteristics are not established due to variety, name is empty by name, and imputation is empty by imputation. Therefore, meaning is also uncertain, so it is empty merely by imputation. Therefore, all names and meanings are emptiness, and since they are not established anywhere, the nature of reality appears as completely pure. These show the twenty-second point, showing the nature of reality in two ways. Now, the twenty-third point, showing the compassion of the general nature of reality, is shown in two ways. First, showing the object to be tamed and the tamer: the three words of "furthermore" are clear in the text. Now, secondly, showing lineage and faculties, etc., the lineage and the four words are also clear in the text. These show the twenty-third point, showing the compassion of reality in two ways. Now, the twenty-fourth point, showing the appearance of the general nature of reality, is shown in two ways. First, showing the key to the magical appearance arising as reality: If we explain what the appearance of reality is, which is different from the actual nature of reality, then this external appearance is impure because it is an appearance different from the elements. It appears as form, etc., which is coarser than dust and particles.
English
La. Those who are not purified by karma and afflictions, this appearance that seems to be delusion, remains without changing from the way the body stays. Knowing that whatever appears through the doorways of the senses, which cause the clarity of the senses to give rise to wisdom, is arranged from them. And by placing it silently, the state where delusion arises as wisdom, appearances are liberated as they appear. There, it is not transformed by intellect, not modified by forms, not modified by mind, not stolen by intention. The meaning is clear in its own place, that is the pith instruction. Thus, firstly, it shows the key point of delusion arising as the nature of reality. Now, secondly, showing the self-style of the appearance of the nature of reality, from the inherent nature of the senses, from the self-radiance of the senses, with the pure appearance of not being grasped by the delusion of intellect, the essence of the mind without grasping at external objects, the nature of purity without fabrication arises, which is the lamp of the completely pure dimension, and the two bodies of awareness, the Vajra Garland, arise inseparably. It is seen without the fault of the arising of the eye of non-conceptualization. To symbolize that, from the path of the nature of reality, drawing from the movement of the empty wind, the view is selflessness, and the meditation is clarity without conceptualization. The base, the end, the middle, without direction, if you cast it to self-arising without desire, since the object, mind, and self are not made by anything, the result is that the intellect and conceptualization are free from difference, and in the original liberation, free from grasping, it is liberated into the equality of non-duality. Here, appearances do not abide in the extremes of existence, non-existence, permanence, or annihilation. Thus, those twenty-fourth body points show the appearance of the nature of reality by dividing it into two. Now, the twenty-fifth body point, the nature of reality of awareness, the first of the two teachings. Showing the essence of the Garland, other than the mind, awareness is, the essence is na (Tibetan), the definition, the division, the characteristics, the function, and the result, these six should be known. There, the essence of awareness is, although various kinds of knowing and awareness appear, it does not move from that. The definition is, since knowing and awareness are clear within, it is called awareness. There, the essence of awareness is, if divided, there is the awareness of grasping the base, originally pure, without being stained by any delusion. The awareness of grasping characteristics is that the knower does not depend on others. The awareness of the object appearance is that the Vajra Garland appears continuously. The characteristic is,
Chinese
本性微细且可观察是为教言。自性光明，显现五色，且不被任何事物所遮蔽。以各种慈悲的光芒显现，是为自明之精华意义。消除业的无明之邪见。果达到极致，安住于三身不离之意境。未达极致者，则讲述能觉知并增长世间万象之法性。其中，鲁古续之譬喻为：譬如金的鲁古续，由巧匠精心制作，极其精细且模型精美。如同在完全清净的虚空中，以金刚之眼凝视可见。仅凭依止上师的口诀而见，对外境的分别念便会断绝。因见法性之真谛，故风息止息。秘密之意的念头止息，安住于法性之自性，此乃由现量见到觉性而生。又如鸟无论飞往何处，都离不开天空一般。瑜伽士亦是，首先见到觉性，之后无论做什么，都不会与之分离。瑜伽士亦无从离开法性之界。此时，不再有错觉之显现等其他处所，因觉性之显现完全清净。错觉之根源，显现为无明之因，即无明三者，以及缘四者，自然消尽，故无从离开法性。如是宣说了鲁古续之自性。现在讲述第二点，即觉性本身的显现方式。法界之自性广阔且难以衡量，因其定义不变，故称为法界。若分，则外法界为空旷无云之天空，内法界为清净之明灯，未被眼之作用所遮蔽。彼与觉性金刚鲁古续二者不可分离，故恒时安住于彼。鲁古续之词句中，显示明点、细微身等增长之显现，乃由法界觉性不离而修持所生。觉性本身之自性，即是金刚鲁古续相连不断，故瑜伽士之修持亦不应间断。
English
The nature is subtle and can be observed, which is the teaching. The self-nature is luminous, manifesting in five colors, and is not obscured by anything. It appears as rays of various kinds of compassion, which is the meaning of self-luminous essence. It eliminates the wrong views of karmic ignorance. When the fruit reaches its limit, one abides in the intention of the three bodies being inseparable. For those who have not reached the limit, the Dharma nature that knows and increases various worldly activities will be explained. Among them, the example of the Lugu continuum is: For example, a golden Lugu continuum is carefully crafted by a skilled craftsman, which is extremely fine and has an excellent model. Just as in a completely pure sky, one can see by staring with a vajra eye. Just by seeing it based on the oral instructions of the guru, the conceptual thoughts towards external objects will be cut off. Because the truth of Dharma nature is seen, the movement of the winds ceases. The secret thoughts of the mind cease, and abiding in the self-nature of Dharma nature arises from directly seeing awareness. Furthermore, just as a bird cannot go anywhere without the sky, so too the yogi, having first seen awareness, will not be separated from it no matter what he does later. The yogi also has nowhere to go from the realm of Dharma nature. At this time, there is no other place for the appearance of delusion, etc., because the appearance of awareness itself is completely pure. The root of delusion, appearing as the cause of ignorance, that is, the three ignorances, and the four conditions, naturally exhaust themselves, so there is nowhere to go from Dharma nature. Thus, the self-nature of the Lugu continuum is explained. Now, the second point, which is how awareness itself appears, will be explained. The self-nature of the Dharmadhatu is vast and difficult to measure, and because its definition does not change, it is called Dharmadhatu. If divided, the outer Dharmadhatu is the empty, cloudless sky, and the inner Dharmadhatu is the pure lamp, not obscured by the actions of the eyes. Since it and the awareness vajra Lugu continuum are inseparable, one abides in it at all times. In the words of the Lugu continuum, the appearance of growth, such as bindus and subtle bodies, is shown to arise from practicing without separating the Dharmadhatu and awareness. The self-nature of awareness itself is that the vajra Lugu continuum is connected continuously, so the yogi's practice should not be interrupted.