English
Even if followed, it is difficult to realize. If asked, why does it pervade sentient beings? Because all sentient beings have two forms: awareness itself pervades with emptiness, being without substance, not like the eternal substance of the heretics. The nature of emptiness is beyond conceptualization. If asked, then, does luminosity pervade with the self-radiance of the five lights? It is not like a nihilistic view that is cut off, but rather awareness is clear in its own nature. Thus, the third meaning is shown. Now, the fourth meaning is shown, which is to establish that emptiness is pervasive: the nature of mind is of one cause with emptiness because defilements are exhausted. Because the nature of mind has no cause, there are no different results. It itself is one in essence, therefore the nature of mind exhausts the limits of number. It itself transcends the dwelling of the body, therefore things do not exist as substances. Emptiness is not an object of the mind. Therefore, the nature of mind is empty, without the support of karma and habitual patterns, therefore it is not stained by anything. Things are such that there is no clinging to the subtle and coarse elements, so defilements are self-liberated. Since there is no connection with karma and the characteristics of things, and there is no thought of clinging to body and mind as self, it transcends clinging to all different conceptual things as self, clinging to eating, clinging to being alone, clinging to characteristics, and existence and non-existence, and so on. Transcending these, that is true awareness, but without the oral instructions of the guru, it will not appear manifestly. If asked, then, is it not non-existent? Because it exists, it pervades all sentient beings. If asked, just as bodies are different, is it itself also different? No, because the essence is the same. If the characteristics of one mind are determined, then it is certain that all that is included by mind is determined. Therefore, different insects are the basis of all sentient beings, so there is no need to modify them. Because the essence is the same, it does not depend on anything, so there is no acceptance or rejection, no negation or affirmation. Because it pervades sentient beings, it is not distracted. Because it has become the nature of awareness, it is completely absorbed into the heart. Absorbed into the dharmadhatu, realizing awareness, it transcends the object to be bound. The dharmakaya awareness has no birth, so there is no return because the memory of the ground is exhausted. Furthermore, from the nature of original purity, ignorance is originally exhausted and abides.
Chinese
由于没有变成其他的，所以是从证悟法性的差别中产生的。从它自身不存在的方面来看是空性的，由于对一切显现而没有变成事物，所以是向外显现的，由于对它没有执着，所以是空性。觉性是连续不断的实有，所以是可见的，由于没有成为所执的对境，所以不是事物，法性没有成为普通人的行境。由于产生的因缘身体耗尽，所以心本来就是法身，是空性，安住在一切有情心中。而且，由于在因、身体、心上没有找到特征，所以不是突然出现的。它是空性的，没有我，所以不是错乱。由于不是不同的聚合，所以没有落入能执和所执的控制。它本身，轮回和涅槃，从因缘产生的细微和粗大的事物，由于被束缚和粗大的事物束缚而解脱。它没有被遮蔽，而是完全通透的，由于身体和心是空性的境地，所以没有面目，没有依赖流动。由于没有执着，所以是自显现。它遍布轮回和涅槃的一切，所以没有对治。在显现上安乐地磨练，所以大圆满超越了思维。对它进行执着而没有找到，所以不是事物。在它自身的体性中，无论显现什么，显现本身就在空性中解脱。它没有细微和粗大的元素的染污，所以显现为五光。没有细微和粗大的烦恼的染污，所以觉性显现可见。它没有超出五种颜色，所以是五种姓的基础，而且，轮回和涅槃在它那里同时圆满，所以一切都在法性中解脱。它没有突然产生的念头，所以没有分别。由于事物执着于自性的边际耗尽，所以空性的来源本身就是自性光明，是远离遮蔽的。由于在自己的对境上，法性遍布空性，所以称为自性无垢。如是，第四个内容，显示了成立空性的遍及。现在是第五个内容，不是中断，而是成立为光明的遍及。也就是说，自心显现为五光，由于法性没有止息，所以从究竟的四大产生，成熟为四灯：空性明点的灯产生光芒，自生智慧使词义无别，清净虚空的觉性
English
Since it does not transform into anything else, it arises from the distinction of seeing the Dharma nature. Looking at it from the aspect of its non-existence, it is emptiness, and since it appears to everything and does not become a thing, it appears outwardly, and since there is no grasping onto it, it is emptiness. Awareness is a continuous reality, so it is visible, and since it does not become an object of grasping, it is not a thing, and the Dharma nature has not become the realm of ordinary people. Because the cause of arising, the body is exhausted, so the mind is originally the Dharmakaya, which is emptiness, and abides in all sentient beings. Moreover, since no characteristics are found in the cause, body, and mind, it is not sudden. It is empty and without self, so it is not delusion. Since it is not a different aggregation, it has not fallen under the control of the grasper and the grasped. It itself, samsara and nirvana, the subtle and coarse things arising from conditions, are liberated from being bound by bondage and coarse things. It is not obscured, but completely transparent, and since the body and mind are the realm of emptiness, it has no face and does not rely on movement. Since there is no grasping, it is self-appearing. It pervades all of samsara and nirvana, so there is no antidote. Practicing blissfully in appearance, so the Great Perfection transcends thought. Grasping onto it but not finding it, so it is not a thing. In its own essence, whatever appears, the appearance itself is liberated in emptiness. It has no defilement of subtle and coarse elements, so it appears as five lights. There is no defilement of subtle and coarse afflictions, so awareness is manifestly visible. It does not go beyond the five colors, so it is the basis of the five families, and moreover, samsara and nirvana are simultaneously perfected in it, so everything is liberated in the Dharma nature. It has no sudden memory, so there is no conceptualization. Since the extreme of grasping onto things as self-existent is exhausted, the source of emptiness itself is self-luminous by nature, and is free from obscuration. Since the Dharma nature pervades emptiness in its own object, it is called self-existent stainlessness. Thus, the fourth content shows the establishment of the pervasion of emptiness. Now is the fifth content, not interruption, but the establishment of the pervasion of clarity. That is to say, one's own mind appears as five lights, and since the Dharma nature does not cease, it arises from the ultimate four elements and matures into four lamps: the lamp of empty bindu produces the radiance of light, self-arisen wisdom makes words and meanings inseparable, and the awareness of pure space
Chinese
作为基础。远射水灯能够聚集和显现轮回与涅槃之形，并且光明遍照一切。那么，其本体是如何遍布的呢？明亮白色遍布，因此心中没有污垢。污垢和红色遍布，因此觉性超越了造作。清凉，即黄色遍布，因此觉性是所有功德的来源。又，蓝色遍布，无论显现什么，如何显现，都不会改变觉性的本体。动摇，即绿色遍布，因此在一切处圆满，并且与任何事物都不混杂。由于执持这些的自性，因此是觉性中产生的光明。而且，从外在显现中产生的五种遍布解脱为光。在内在身体中遍布，因此五蕴解脱为五种光。在秘密觉性中遍布，因此本来就有的五种光芒在自身显现，这就是使心性自然解脱的，成熟为地、水、火、风、空的身体三身。传承的种子存在于身体中而产生。由于从无明空性中自身返回，因此自性光明遍布，因此，根器最利者在第一个刹那，错觉停止，第二个刹那，内在清净智慧的显现生起，第三个刹那，确定从这些中解脱。对于中等根器等，由于亲眼见到自己的觉性，因此在中阴，气息呼出后解脱，显现本身完全清净，在自身显现，对外境显现，自己与身体分离，因此不需要从其他地方努力。烦恼的污垢就像天空中的云消散一样，业的污垢就像蛇蜕皮一样，所知的污垢就像珍宝脱离污垢一样，这些以及所有这些都像水中的浑浊自然澄清一样清澈。而且，在没有执持五根的对境的情况下，自明的觉性显现在对境上。在没有执持五根的意识的情况下，虽然显现在各个对境上，但没有执着，圆满为自明，这就是因为五光在自己的身体上显现而遍布，并且相互关联，因此称为相续。如是第五个内在意义，并非中断，而是显示了光明的遍布作用已经成立。现在是第六个内在意义，通过象征性的方法显示传承的分类。以上所显示的那些，通过显现而修持的口诀来证悟。
English
acting as the basis. The far-reaching water lamp gathers and manifests the forms of samsara and nirvana, and illuminates all things. So, how does its essence pervade? Clear white pervades, so there is no impurity in the mind. Impurity and red pervade, so awareness transcends activity. Coolness, that is, yellow pervades, so awareness is the source of all qualities. Also, blue pervades, no matter what appears, how it appears, it does not change the essence of awareness. Agitation, that is, green pervades, so it is complete in all places and is not mixed with anything. Because it holds the nature of these, it is the light that arises from awareness. Moreover, the five pervasions arising from external appearances are liberated into light. Pervading the inner body, the five aggregates are liberated into five lights. Pervading the secret awareness, the five naturally existing resonances manifest in oneself. This is what makes the nature of mind naturally liberated, maturing into the three bodies of the elements of earth, water, fire, wind, and space. The seed of the lineage arises from residing in the body. Because of the self-reversal from unknowing emptiness, the self-luminous nature pervades. Therefore, for those with the sharpest faculties, in the first moment, illusion ceases; in the second moment, the appearance of inner pure wisdom arises; and in the third moment, it is certain to be liberated from these. For those of medium faculties, etc., because one directly sees one's own awareness, therefore in the bardo, liberation occurs after exhaling breath, and appearance itself is completely pure, appearing in oneself, manifesting to external objects, and oneself is separated from the body, so there is no need to strive from elsewhere. The impurity of afflictions is like clouds dissipating in the sky, the impurity of karma is like a snake shedding its skin, and the impurity of knowledge is like a jewel free from tarnish. These and all of these are as clear as muddy water naturally clearing up. Moreover, without holding onto the objects of the five senses, self-luminous awareness appears on the objects. Without holding onto the consciousness of the five senses, although it appears on each object, there is no attachment, and it is perfected as self-luminous. This is because the five lights manifest and pervade one's own body, and are interconnected, therefore it is called continuity. Thus, the fifth inner meaning is not interrupted, but shows that the pervasive function of luminosity has been established. Now is the sixth inner meaning, showing the classification of the lineage through symbolic methods. Those shown above are realized through the oral instructions practiced manifestly.
Chinese
名为殊胜方便之法，也是上师所传的窍诀。其中，以中等根器之人的差别，修持觉性自解脱，以及自净，自立，安住等如何宣说，乃是依根器次第而宣说的。此处则是开示一切根器之人无需勤作而自解脱，以及根器渐次之人需勤奋修持这二者。其中，无需勤作而生起特殊之身者，乃是殊胜业力觉醒，以及顿生顿悟之人，于彼等而言，迷乱之显现于自处清净而证得成佛。如是宣说了第六个内涵。现在宣说证悟第七个内涵之窍诀，即以“要点是”等开示。于此，造作如此要点之窍诀，其所依之补特伽罗，从轮回中厌离，远离对此世之贪执，欲顿获法性之义者，首先应从具相之上师处，圆满获得灌顶。对此，首先依于外有戏论之灌顶，依于坛城和宝瓶而对身体进行灌顶，身体因此获得本尊之身之自主权，外器之宫殿得以显现，内身之本尊身，大印得以显现。之后，瑜伽士从身体之束缚中解脱之窍诀。之后，依于内无戏论之灌顶，依于铃和宝瓶而对语进行灌顶，语之本尊咒语得以显现，于内，体验不可言说之义得以生起，此乃依于字母阿之宣说而生起。秘密甚深无戏论之灌顶，依于手印和缘起而对心进行灌顶，心安住于实相之本性之上，心体验大光明之义。之后，无上秘密极度无戏论之灌顶，依于身体之坐姿和观看方式，对身语意三门进行灌顶，身体依于安住之要点，而解脱为三身之安住方式，语依于断绝言说，声音之力量得以减弱，因此通达不可言说之义，心被加持所策动，手印之座