English
That which is untouched by all, from the beginning, is the place of speech. This is the fourth essential meaning. Now, the fifth branch meaning is the teaching of the fruit of realization in the bardo by those of middling faculties: The various are light, wisdom, and the four spontaneously accomplished appearances of the body, having found certainty, what emerges from them is: Those of middling faculties, etc., ultimately also in the bardo of dharmata, are liberated into the path of completely pure wisdom, the gate that causes the spontaneously accomplished precious eight doors to appear is: the impure gate of samsara, and the pure gate of wisdom, like compassion, like the body, like light, like wisdom, non-dual, the eight doors that appear like ultimate liberation, each establishing truth on the twenty-one faculties. From each difference in the way of seeing, through each entrance of knowing the different ways of appearing in the realm of dharmata, the degree of realization of certainty arising in appearance arises on each one itself, and having found certainty on that eighth door, through the difference of faculties, gradually seeing the primordially pure dharmata, thereby reaching non-retrogression. Through that non-retrogressive path, also obtaining the fruit of great bliss, recognizing self-appearance and generating faith, from that faith generating decisiveness, meditating like a Buddha, holding it in one's own continuum, that increases into the qualities of the sambhogakaya. The secret of the connection by all gatherings is that one who has not previously realized is not an object of speech. This is the fifth branch meaning. Now, the sixth branch meaning is the teaching of how the fruits of samsara and nirvana appear: The fruits of samsara and nirvana are those, defilements and that is, the fruit of samsara, encompassed by the six realms of beings, the five paths, and the four births. The pure fruit appears as the two, body and wisdom. Those two are also of one essence, in their own nature, Buddha and sentient beings abide without distinction. That is the wisdom of awareness itself. That is the fruit of the two, samsara and nirvana, things are stable, the outer world of the vessel is liberated into dharmata, considering matter as the dharmakaya. Relying on that arising, from the view of self-continuum, thereby realizing that appearance has no self-nature. Non-things, that is, the inner sentient beings, are also liberated into dharmata, with clarity
Chinese
是渴望啊。如果依赖于它，那么为了从认为心生起会自行消融的断见等业中解脱，要证悟自心是空性光明。这样，由于从无有质碍和觉知的二元对立中解脱，从而从无有二元对立的破立中解脱。超越了舍取。由于从常断二元对立中解脱，从而从执持自宗的宗派中转变了心意。安住于果位法尽之处。由于它从觉性中产生，因此轮回和涅槃都安住于法性的果位中。如是等等，以六种方式显示了支分之义的第三个，即在心中圆满了基、道、果。现在，为了显示那些的汇集，即特殊的法，自性未曾动摇，什么是那个果呢？由于超越了常，所以是空性。由于超越了断，所以是光明。由于超越了常断二者，所以是觉知且明智。无有偏颇地显现。由于超越了二者都不是，所以是无有变化的。称为果。称为自性。称为本来清净，那就是它的特征。也就是说，由于无明自性清净，所以是本来清净。由于它安住于一切众生之中，所以称为周遍。由于它远离了二元显现，独自存在，所以不是以他异的方式存在。自性本来清净的智慧和自性任运成就的智慧，以及大悲周遍之性，在有情众生之时安住于自己的身体中。不依赖于其他勤作的要点，无论显现什么都安住于一，从而使错乱在同一时刻止息，并且身体和语言各自安住，从而与法性之母相遇。恒常安住于它的状态，即是自性之禅定。如是等等，在名称的章节中显示了。心是本初未曾造作的自性，被许多分别念的因缘所玷污。从那之中，依赖于先前的习气，成为了身体生起的作者。从那二者之间的关联或界限，被业之风所连接，所以称为“的”。像这样，由于二者聚集，从而显现出各种不同的显现，对于六道众生各自有各自的显现方式。不仅如此，即使对于人类自身，由于身体不一致，所以显现也不同，并且心的分别念也不同，因此，从这个续部中，以方便强行成佛的口诀是从这里显示的。
English
It is desire. If one relies on it, in order to be liberated from actions such as the view of annihilationism, which believes that the arising of the mind will dissolve on its own, one must realize that one's own mind is emptiness and luminosity. Thus, by being liberated from the duality of matter and awareness, one is liberated from the duality of negation and affirmation. One transcends abandonment and adoption. By being liberated from the duality of permanence and annihilation, one reverses one's mind from clinging to sectarian views. One abides in the exhaustion of phenomena as the result. Since it arises from awareness, both samsara and nirvana abide in the result of dharmata. Thus, these teachings explain the third aspect of the limbs, the completion of the three aspects of ground, path, and result in the mind, in six ways. Now, to summarize the entry of these teachings, the special dharma, the essence, is taught as unwavering from itself. What is that result? Because it transcends permanence, it is emptiness. Because it transcends annihilation, it is luminosity. Because it transcends both permanence and annihilation, it is knowing and wise. It is clearly without bias. Because it transcends being neither of the two, it is immutable. It is called the result. It is called essence. It is called primordial purity, and that is its characteristic. Moreover, because ignorance is self-purifying, it is primordially pure. Because it abides in all beings, it is called pervasive. Because it is free from dualistic appearances, it exists alone, and therefore it does not exist as something different. The wisdom of the essence of primordial purity, the wisdom of spontaneous perfection, and the compassion of all-pervasiveness abide in one's own body during the time of sentient beings. The key point of being free from other efforts is that by placing everything that appears as one, delusion ceases at once, and by placing body and speech in their own state, one meets the mother of dharmata. To abide continuously in that state is the samadhi of essence. These and other things are taught in the context of names. The mind is the innate, un fabricated nature, which is defiled by many conditions of conceptual thought. From that, relying on previous habitual tendencies, it becomes the agent of the arising of the body. The connection or boundary between these two is joined by the wind of karma, and so it is called "of". Thus, because the two come together, various different appearances arise, each of the six realms of beings having its own way of appearing. Moreover, even for human beings themselves, because bodies are not the same, appearances are different, and the conceptual thoughts of the mind are different, and so, from this tantra, the instructions for forcibly attaining enlightenment through skillful means are taught here.
Chinese
将此章节经文的确定部分归纳为三个要点。第一点包含九个要点，第二点包含两个分支要点，第一个核心要点包含四个要点，下一个包含五个要点，共九个要点。最后一个归纳要点通过三个分支要点来阐述：第一个包含五个核心分支要点，中间一个包含六个，共十二个，最后一个包含六个，共十七个，结尾总结为十八个。因此，共有三个归纳要点，五个分支要点，以及二十八个核心分支要点。 “སྟེ་ནི་”是带有剩余的词，意思是“第七个等将在下面阐述”。“དྲུག་པའོ་ནི་”是与五不同的数字的区分。第六章的珍珠已被清晰地分开。结束。 嗡。瓦那。扎。巴哈亚。现在是第七章的珍珠的清晰区分。第七章阐述了轮回和涅槃的所有法都圆满于自身，本章通过六个归纳要点来阐述：第一，阐述了觉性的本质本身如何显现为多种轮回之法；第二，阐述了这些法如何在瑜伽士的身心中完整具备；第三，阐述了涅槃之法如何在瑜伽士的身体中完整具备；第四，阐述了三宝如何在自身的身心中完整具备；第五，阐述了这些白法如何在自身的见解本质中完整具备；第六，阐述了心与智慧的区别，确立了阿赖耶识和法身，并将元素分为精华和糟粕。第一个要点通过四个方面来阐述，第一个内容是金刚持询问轮回和涅槃之法是如何存在的。从“དེ་ནས་”等开始，通过经文来理解。第一个内容结束。现在是第二个内容，这些轮回之法被认为是无中生有，因此显现为假象。刚被询问之后，从“དེ་ནས་རྡོ་ཆོས་ཉིད་རྗེ་རྟོགས་པ”开始。因此，法性和证悟是不可分割地持有的。伟大的意思是导师的功德圆满。身语安乐的教法是指从狮子座莲花宝座上起身。为了向世间和超越的眷属宣说，特意在眷属面前展开舌头来宣说。也就是三界轮回之法的显现和
English
This definite section of the chapter text is summarized into three key points. The first point contains nine sub-points, the second contains two branch points. The first core point contains four points, and the next contains five points, totaling nine points. The last summarized point is explained through three branch points: the first contains five core branch points, the middle one contains six, totaling twelve, and the last contains six, totaling seventeen, with an ending summary of eighteen. Thus, there are three summarized points, five branch points, and twenty-eight core branch points. “སྟེ་ནི་” is a word with remainder, meaning "the seventh, etc., will be explained below." “དྲུག་པའོ་ནི་” is a distinction of numbers different from five. The pearl of the sixth chapter has been clearly separated. Finished. Om. Vana. Trah. Bahyah. Now is the clear distinction of the pearl of the seventh chapter. The seventh chapter explains that all dharmas of samsara and nirvana are complete in oneself. This chapter is explained through six summarized points: first, explaining how the very nature of awareness manifests as various dharmas of samsara; second, explaining how these dharmas are completely present in the body and mind of a yogi; third, explaining how the dharmas of nirvana are completely present in the body of a yogi; fourth, explaining how the Three Jewels are completely present in one's own body and mind; fifth, explaining how these white dharmas are completely present in the essence of one's own view; and sixth, explaining the distinction between mind and wisdom, establishing the alaya consciousness and dharmakaya, and dividing the elements into essence and dross. The first point is explained through four aspects, the first content being how Vajradhara asked how the dharmas of samsara and nirvana exist. Starting from “དེ་ནས་” etc., understand through the text. The first content ends. Now is the second content, these dharmas of samsara are considered to arise from nothing, thus appearing as illusions. Immediately after being asked, starting from “དེ་ནས་རྡོ་ཆོས་ཉིད་རྗེ་རྟོགས་པ”. Therefore, the nature of dharma and realization are held indivisibly. Great means the complete qualities of the teacher. The teaching of bodily and verbal bliss refers to rising from the lion throne lotus seat. In order to proclaim to the retinue of the world and beyond, he deliberately spread his tongue before the retinue to proclaim. That is, the appearance of the dharmas of the three realms of samsara and
Chinese
像这样被智慧所包含的，原本显现之物就在显现的同时解脱，显现解脱于无偏袒之处。智慧在变动的同时原本就已解脱，变动是心的空性所依。而且，最初没有显现，因此没有能进入一切境的心。因为没有智慧，所以没有争论，没有分别识的各种作用，没有“这个是境”这样的反复。因为没有我和我所，所以显现没有成立，因此断除了所观察境的虚构。因为没有智慧的成立，变动是心的空性所依，在那里因为执着的错觉而安立了名言。没有的意义，因为显现而看似存在，实际上没有像这样的确定。例如，就像把绳子看成蛇一样，心对境也是那样显现的。这是第二个要义。现在是第三个内义，直接指示了这样显现的法。也就是像这样等等的十一个词语，在下面会详细解释。这是第三个内义。现在是第四个内义，指示了如何圆满地在身体上具备，包括了进入和总结。那些“转”的两个词语，经文已经很清楚了。因此，那些已经总结的第一个意义，指示了智慧的自性显现为轮回的各种法，分为了四个内义来指示。现在是第二个总结的意义，也就是瑜伽士的身心如何圆满具备的实相，用三个内义来指示的第一个，指示了瑜伽士的身体如何圆满具备。上面以“地”等作为根本，在这里详细解释。其中，外面的地在内能生出身肉，是由微尘聚合而成的实物。外面的水在内能生成血液，是身体的微尘聚合在一起。外面的火在内能生出暖热，使身体的微尘全部成熟。外面的风在内能生出气息，保持微尘等精华，使其具有光泽和光彩。外面的虚空在内是心的所依，是光和明点，身体的精华是五光的明点，能保持身心的连接。而且，在微尘之间也存在着虚空。这样在身体中成
Chinese
从暖相生脉，从脉生明点，从明点身体增长。太阳是智慧的自性，是左眼；月亮是方便，是右眼。它们使智慧显现。男子从母亲的子宫出生，这与法的本性相符。同样，从下方化身的身体来到世间，也与法的本性相符。女子与死亡的本性相符，显现在地上。外面的行星成熟为欲望之门的颜色。外面的星星成熟为身体的牙齿。外面的云彩是里面的头发。外面的树木成熟为里面的脉。这些的法性相符之处在此不赘述。外面的山是里面的整个身体，外面的血成熟为里面的骨头。外面的根成熟为里面的心。就像树的根被砍断后枯萎一样，如果心被刀剑等刺伤，就与死亡的本性相符。同样，外面的树干也形成里面的腿。剩余的法性相符之处，如肋骨等，应在经文中考察。如是，已展示了第二个内涵，即轮回之法如何完整地存在于瑜伽士的身体中。现在展示第三个内涵，即轮回之法如何完整地存在于瑜伽士的心中。那么，它如何完整地存在于自己的觉性中呢？轮回之法的完整性如下：其中，地元素的精华是黄色的光等。这五种元素的微尘压制了光芒的显现，所以现在无法向外显现。与上师的教言相应者，才能在此显现。不是这样的人，因为脱离了身体的微尘，所以在法性的中阴阶段才能真实显现。这是因为脱离了元素的微细尘埃的束缚而产生的。同样，外面的太阳散发热量，月亮驱散黑暗，如果与内在的法性结合，智慧会散发空性的热量，方便会驱散轮回的黑暗，从而在身语上产生快乐。同样，外面的男子是瑜伽士的基础，通过不断增长的经验，使迷惑的显现停止。同样，男子征服敌人，持有弓箭刀剑等，与此法性相符。就像女子生育孩子等一样，秘密咒