English
If the obstacles arising from "fear" do not subside on their own, then the appearance of awareness, in the Bardo of Dharmata, the wise Lama teaches in five ways, and here appear various secret mantra paths. Buddhas will definitely manifest various names, such as "Various Manifestations." The causes of appearance, the five elements of earth, water, fire, wind, and space, appear as five lights, the subtle dust, the habits of dust particles, the habits of the great Mount Meru and the four continents, are inseparable. Because they do not exist, the five awareness wisdoms merge into the light of the five bodies. The unobstructed white light, yellow light, red light, green light, and blue light, the five of them, actually appear in the Bardo realm, which itself is the Rupakaya, appearing as the face and hands of light, along with thought, showing that there is no obstacle to the two meanings. My clinging itself turns into the self-appearance of awareness, called the pervasiveness of awareness wisdom. The nature of the great appearance is completely pure, the land and rocks do not appear, light, body, and bindu appear very vast, this is because the wisdom of the previous deluded conceptual thought is inconceivable, and arises from cessation. The various differences of wisdom transcend words, and the Dharmakaya has no thinking mind. The one body of the union of the five wisdoms, unobstructed, manifests everything, showing various manifestations. This is also because the union of the five clear wisdoms is one's own awareness, so knowing that awareness without attachment to it is self-appearing. Relying on the words of the previous Lama, practice in the vast mandala of awareness wheel of light. Previously abiding in the four abidings, everything is realized within it. The clear part is not ceased, the five awareness wisdoms appear as five bodies. The five secret wisdoms, from the space of the five bodies, clearly know without obstruction. The clear part of awareness, the five lights radiate like beams in the ten directions, is the appearance of the union of the four wisdoms. Having gained stability in this, the bindu does not change and the path is straight. The nature appears vast. In an instant, various bodies appear, this one merges into one's own awareness, so there is no elaboration of the Bardo appearance. The Dharmakaya, in the only bindu, is self-perfected in the great original purity, so there are no previous bodies and various appearances of wisdom, awareness exhausts the appearance of Dharmata, which is originally emptiness.
Chinese
未成就任何存在的自性，任何言语也无法触及，难以示现之处证得佛果，先前安住的觉性之身，从无生无死的法界一体中显现，如此安住乃是各种显现之因，从智慧中产生。第七个意义是广说安住显现之法，以三方面来指示，首先是指出认识五大。以“邬阿，安住显现大方便”等来指示。邬是无生觉性中，无作意之悲心自然显现。阿是从无生之智慧中，无碍之悲心无偏颇地生起，安住显现与方便所对之目标相连，大显现是事物安住方式的显现，智慧各方面的显现，所化不同众生的显现，如自性般的显现，六道迷惑的显现都融入自己的觉性中，不是基础。五大，地、水、火、风、空的音声加以练习，获得殊胜佛果，因此在那上面行持，如显现正确的道路般，粗大的五大各自返回而成为伟大。寂静的白色，增大的黄色，掌握权力的红色，无勤作的绿色，不变的蓝色五者，在法的基础显现中清晰显现，在那上面以身语的要点不散乱的状态中，没有执着的执取是伟大，指示说安住于自处，是教导。持有大密咒特征的大智慧是法界智慧，如镜之智，平等性智，妙观察智，成所作智五者。五大光明不往他处移动，安住在清净法界的明灯中。如此安住，金刚不坏勇识，为自利利他，勇识的显现安住在身与智慧中，从法身所生的所有显现，觉性和觉性所摄的一切都是示现。
English
It is not accomplished in the nature of anything, and no words can touch it. Attaining Buddhahood in a place difficult to show is the body of awareness that was previously placed, arising from the oneness of the unborn and undying realm. Remaining in this way is the cause of various appearances, arising from wisdom. The seventh meaning is the extensive explanation of the method of resting in appearance, which is indicated in three aspects. The first is to indicate the recognition of the five great elements. It is indicated by "U A, the great method of resting in appearance," and so on. U is the spontaneous appearance of compassion without effort from the unborn awareness. A is the unobstructed compassion arising impartially from the unborn wisdom. Resting the appearance is connected with the target of the means. The great appearance is the appearance of the way things abide, the appearance of the aspects of wisdom, the appearance of different beings to be tamed, the appearance like self-nature, and the appearance of the delusion of the six realms, all of which are integrated into one's own awareness and are not fundamental. By practicing the sounds of the five elements—earth, water, fire, wind, and space—one attains the supreme Buddhahood, and therefore, acting upon it, like the appearance of the correct path, the gross five elements return on their own and become great. The peaceful white, the increasing yellow, the power-holding red, the effortless green, and the unchanging blue are clearly manifested in the appearance of the basis of Dharma. Remaining in that state, without distraction in the key points of body and speech, without clinging to grasping, is great. The instruction to rest in one's own place is the teaching. The great wisdom that holds the characteristics of the great secret mantra is the wisdom of the Dharmadhatu, the mirror-like wisdom, the wisdom of equality, the wisdom of discernment, and the wisdom of accomplishment. The five great lights do not move elsewhere; rest in the lamp of the pure Dharmadhatu. Thus resting, the Vajra indestructible hero, for the benefit of oneself and others, the appearance of the hero rests in body and wisdom. All appearances arising from the Dharmakaya, all that is gathered by awareness and awareness, are demonstrations.
Chinese
从我未堕落之处，五身的显现未舍弃五大而自清净，这不是勤作所舍弃，而是各自未经修饰，置于意义明灯中。法性完全清净，从虚空界中清晰显现，因此被认为是伟大的方便。自性大圆满，远离勤作修持，没有修持的对象，因此因缘目标在自身清净，是未经修饰的。所示现的见、修、行之自性是：见是聚集界之明灯。等等所开示的，见是不散乱地观看完全清净的真实聚集地界之明灯。修持是不动摇于此，所托付之处是觉性如缕不断的身体，金刚持如是开示。行的大行是，不离此，则是见、修、行三者的自性，金刚萨埵如是说。彼之口诀所示现的是，粗糙的五大显现为身与智慧，对此无所作为，是大圆满的界。不超出此而安住，则法性无法另外修持。因此，不离此而安住，则能获得所有密咒之见的把握。如上所示，字母阿里的集合与卡里的集合不在觉性中。续部从佛陀到现在的文字逐渐形成。秘密只显现给声闻等有缘的大人物，由于无间断的意念，心安住于一境。示现四种誓言。对基础事物的存在方式进行说明。章节是确定地划分经文的段落。第二是数字的位置的说明。现在是第三章，说明未曾错乱的佛陀未曾造作的法，以六个总义来阐述，第一，说明三种显现的特征，分为七个内部分，第一，说明不变的智慧是：从觉性不变的界，以法性庄严的宫殿中等等来阐述。从那之后，说明第二章之后。又，说明第三章，觉性不变的处所的方式是，界是法界的体性。法性未经修饰。以光明和智慧庄严的色究竟天的处所，从那里，觉性本身
English
From where I have not fallen, the appearance of the five bodies, without abandoning the five elements, is self-purified. This is not abandoned by effort, but each is uncorrected, placed in the lamp of meaning. The nature of reality is completely pure, appearing clearly visible from the expanse of the sky, therefore it is recognized as a great means. The great perfection of self-nature, being free from effort and practice, has no object of meditation, therefore the circumstantial aim is purified in itself, being uncorrected. The nature of view, meditation, and action is shown as: The view is the lamp of the gathering sphere. And so on, it is shown that the view is to look without distraction at the lamp of the perfectly pure sphere of the true gathering place. Meditation is not moving from that, the place to entrust is the body of awareness like an unbroken thread, Vajradhara showed it. The great practice of action is that if one does not separate from it, then it is the nature of the three aspects of view, meditation, and action, Vajrasattva said. The instruction of that itself is shown as: The coarse five elements expand into body and wisdom, so there is nothing to do about it, it is the expanse of great perfection. If one abides without exceeding that, then the nature of reality cannot be practiced separately. Therefore, by abiding without separating from it, one obtains the confidence of the view of all mantras. As shown above, the collection of letters Ali and the collection of Kali are not in awareness. The tantras have gradually formed from the Buddha to the present letters. Secrets only appear to great fortunate people such as Shravakas, because of uninterrupted thought, the mind abides in one point. Shows four vows. Explain the way of being of the basic things. A chapter is a definite division of the text. Second is the explanation of the position of numbers. Now is the third chapter, explaining the Dharma that the Buddha, who has not been mistaken, has not made, explained by six general meanings, first, explaining the characteristics of the three appearances, divided into seven internal parts, first, explaining the unchanging wisdom is: From the realm of unchanging awareness, from the palace adorned with the nature of reality, etc. From then on, explaining the second chapter. Again, explaining the third chapter, the way of the place where unchanging awareness is shown is that the realm is the nature of the Dharma realm. The nature of reality is uncorrected. From the place of Akanishta, the palace adorned with light and wisdom, from there, awareness itself
Chinese
导师出现，在所有时间里从未改变的二智合一的三身成为一体，因此是伟大的。这，名为第三品，将“词语和文字”分开来说，是对显现方式之轮的阐述。第二部分是关于识别自性显现的指示。用“唉玛”来指示，以惊叹的方式呼唤“唉玛霍”。自性是不造作的，显现存在于境中。那本身是完全清净的境，存在于光和光蕴中，这就是五光显明，不混杂地闪耀，光芒万千。五身的宫殿，即坛城中出现的，那本身从一开始就不会改变地存在着。指示要确定所化众生的显现，是指迷惑与因缘等不恒常存在。所化众生六道轮回的显现是粗大的，事物作为实体存在，无边无际且有形，显现为微尘和文字。为了调伏他们，没有身和事业的慈悲，化现为各种不同的种类来利益他们。指示如实之显现是，法性从一开始就不造作，广阔的虚空是不可思议的显现，自性的光明是光身和智慧的一部分。没有智慧，就没有区分执着相的智慧，因此本体是原始清净，从一体中显现为任运自成的力量。指示进入状态之显现是，显明是隐藏之义的超越，通过介绍，有信者依靠譬喻，显现的光芒，在中阴界这样显现。如果问那是如何显现的，五身聚集的显现，各种各样的，显现为天神和天女本身，从中，自生语的六字从舌根中发出，利益他者不会停止，能够引导到随信而行的地上。指示清净空性之显现是，从原始清净的基性中，任运自成的游舞显现为各种各样，从中，佛身的光芒，二十五种颜色等等，显现为不可思议，微点本身融入光中，放射光芒，像太阳一样放射和燃烧。智慧体验之显现是，秘密真言大圆满的作为是，没有遗漏任何诀窍和方法，各自独
English
The teacher appeared, and the three bodies united with the two wisdoms that have never changed in all times became one, therefore it is great. This, called the third chapter, separating "words and letters" to speak, is an explanation of the wheel of manifestation methods. The second part is the instruction on identifying the appearance of self-nature. It is indicated by "Ema," calling out with wonder, "Emaho." Self-nature is unconditioned, and appearance exists in the realm. That itself is the completely pure realm, existing in light and light clusters, this is the five lights clear, shining without mixing, with myriad rays. The palace of the five bodies, that is, appearing in the mandala, that itself exists without changing from the beginning. The instruction to ascertain the appearance of those to be tamed is that delusion and conditions do not constantly exist as one. The appearance of the six realms of beings to be tamed is coarse, things exist as substances, boundless and with form, appearing as dust and letters. To tame them, compassion without body and activity, emanates into various different kinds to benefit them. The instruction on the appearance of suchness is that the nature of reality is unconditioned from the beginning, the vast space is an inconceivable appearance, the light of self-nature is part of the light body and wisdom. Without wisdom, there is no distinction of wisdom that grasps characteristics, therefore the essence is primordially pure, from one it appears as spontaneously accomplished power. The instruction on the appearance of entering the state is that clarity is the transcendence of the meaning of concealment, through introduction, the faithful rely on metaphors, the light of appearance, appearing like this in the bardo. If asked how that appears, the appearance of the gathering of the five bodies, various kinds, appearing as deities and goddesses themselves, from which, the six syllables of self-arisen speech emanate from the power of the tongue, benefiting others does not cease, able to lead to the ground of practice according to faith. The instruction on the appearance of pure emptiness is that from the basis of primordial purity, the spontaneously accomplished play appears in various ways, from which, the light of the Buddha's body, twenty-five colors and so on, appears as inconceivable, the bindu itself merges into light, radiating light, radiating and blazing like the sun. The appearance of wisdom experience is that the activity of secret mantra great perfection is that there is no omission of any key instructions and methods, each individual