English
This is to ascertain the sections of the chapter text. The third is to show the next after explaining the second, showing another way of numerical positions. Now, the fourth chapter, opening the lotus, will be shown. In this chapter on the manifestation of true meaning, there are four points of teaching that are summarized. In the first point, which is showing the essence of awareness, there are two sub-points, the first of which is showing that the purpose of the play has been asked. After the third chapter is shown, again, the words say this: Since the awareness without the activity of the cause of ignorance is primordially pure, the spontaneously present appearance that arises without contrivance universally appears as various qualities. Because there is no evil, it is good. Because it transcends faults, it is the command that is exactly as it is and not reversed. To exert effort in the sense of hearing is: the appearance is that which appears in that way. At that time, what arises from the easily accessible instructions is: by showing in various ways, the essential point of being unimpeded is summarized, and the self-appearance is cut off by the sense of hearing, so it is hearing. The third point is that, in the end, when it is perfected, alas, alas, the illusion of appearance itself is also endowed with great wisdom that is free from objects and is primordially present, but sentient beings do not realize this, so it occurs as the purpose of play. Showing the play of the vajra chain body is: from the unchanging vajra awareness, the source of all lords of wisdom, the chain continuously arises in close connection, the three bodies are combined into one, which is the great appearance of immeasurable numbers. The three bodies, four bodies, five bodies, and one body, and the essence of bindu, the bindu that pervades all, and the bindu of Samantabhadra, which appears in all qualities, transcends all faults, the nature of reality is without elaboration, the bindu of ultimate meaning transcends all objects, and the bindu of conventional truth appears in various ways through cause and condition. The half-body of the bindu is, because the cause of the true meaning of half has arisen, it is the four lamps of the half-body. The condition is to continuously practice, so the result matures into the bodies. Half of the conventional bindu, the cause is the aggregation of the elements, the mother bindu generates the body. The condition is the four births, so the form body matures into different forms. The father's cause is the accumulation of the essence of bodhicitta, so it does not generate many thoughts. The condition is the sentient beings gathered by the four births, so they mature into different beings, therefore it is the half-body. The body of true meaning
Chinese
成熟。在世俗的身体中成熟。通过修行，在时轮光的明点中央，身体从肚脐以上显现，因此称为明点的半身。智慧和基位的智慧三者。智慧和执持相的智慧五者中。色身显现为光和颜色，因此是身。光和白色，清净无垢。功德圆满的黄色。无染清净的红色。无勤作的绿色。不变圆满的蓝色。光的虹帐显现为向上竖立，光芒四射。顶髻和。横卧和。显现为圆周。它的自性没有呼吸停止等，因此是无命的空性身。依靠流动的智慧之风，以无心之要，显现的光是明点和各种身显现，并且本来无离无合地存在。对于二义，为了显示法界灯的自性，以二者显示的第一。真实显示法界，法界是觉性的处所。四种显现清净，因此灯是智慧的显现，自明。此的自性，见是意，即相分别不可能。无有遍布，在无情物上没有，自光蓝色中显现五光的显现无有改变，即觉性本身。没有五根的对境等的光明，如文字“那若”般的份儿，具有五光。不由谁作，是自生的光之围墙。显示法界的显现，是无有士夫勤作所绘的光之圆圈显现。不被诸根所分割的对境，具有光和光芒。本来自然地，蓝色等显现增多，如画师般未曾布置而显现，自圆满，具有光和光环。第三义，显示无离无合的智慧，以二者显示的第一个，即彼之续流显示。彼也，即法界和觉性二者无离无合地存在。不被任何所缘，即未分割为对境和有境的显现，不被任何承认为自性，是伟大的。于彼，垢染无明三者和缘起四者和，烦
English
Maturity. To mature in the conventional body. Through practice, the body appears from the navel upwards in the center of the Kalachakra light bindu, hence it is called the half-body of the bindu. Among the three wisdoms of wisdom and base, and the five wisdoms of wisdom and holding characteristics, the form body appears as light and color, hence it is the body. Light and white, pure and without impurity. Yellow with perfect qualities. Red that is pure and without attachment. Green that is free from effort. Blue that is unchanging and perfect. The rainbow tent of light appears as upright, with rays shining forth. The crown of the head and. Lying horizontally and. Appearing as a circumference. Its nature is without cessation of breath, etc., therefore it is a lifeless, empty body. Relying on the moving wind of wisdom, the light that appears through the essential point of no-mind is the bindu and various bodies appearing, and it exists primordially without separation or union. Regarding the two meanings, in order to show the nature of the lamp of the sphere of reality, the first shown by the two. Actually showing the sphere of reality, the sphere of reality is the place of awareness. The four appearances are pure, therefore the lamp is the appearance of wisdom, self-illuminating. Regarding its nature, the view is intention, that is, conceptualization is impossible. There is no pervasion, it is not present in inanimate objects, from the self-luminous blue, the appearance of the five lights is unchanging, that is, awareness itself. The clarity without objects of the five senses, etc., like the part of the letter "na ro," with the five lights. Not made by anyone, it is a self-arisen enclosure of light. Showing the appearance of the sphere of reality is the appearance of a circle of light not drawn by the effort of a person. An object not divided by the individual senses, with light and rays. Naturally, from the beginning, the appearances of blue, etc., increase, appearing as if not arranged by a painter, self-perfected, with light and a halo. The third meaning, showing the wisdom of non-separation, the first of the two showing, that is, showing the continuum of that itself. That also, that is, the sphere of reality and awareness exist inseparably. Not objectified by anything, that is, the appearance not divided into object and subject, not acknowledged as a nature by anything, is great. In that, the three defilements of ignorance and the four conditions and, afflictions
Chinese
五种烦恼和两种障碍的无偏之中，以自性显现安住，是谁也无法增减的。压制相的诀窍是忆念，即以虚空和觉性的自性，通过不认识的迷乱而将目标对准外境等四种缘起。在迷乱之时，各种外境不间断地显现，但它们本身就是自解脱的，所以自性即是金刚链。超越了色等六境，因此，没有坚硬的土地，而是巨大的稳固，发出黄色的光芒；没有湿润的水，而是巨大的白色光芒；没有热度的火，而是巨大的燃烧，发出红色的光芒；没有摇动的风，而是巨大的运动，发出绿色的光芒。没有遍布的虚空，而是具有响声的巨大蓝色，这五者在法性自尽的虚空中自清净。显现的自性在任何地方都无法成立，因此，对它没有恐惧，之后也不会恐惧，它不会被因缘所摧毁，对外境的显现没有执着。奇妙的是，通过了解其特征而变得伟大。因此，不执着于九乘次第的任何宗派观点，最初是从不间断的自性觉知中产生的。为了阐述虚空与觉性无二的见解，首先阐述身之自性，即呼唤那些只显现为确定的“奇哉”之境。从经验增长的显现中，产生了不可思议的智慧和光明之身，这些都是因为之前没有舍弃众多的名相，所以在自性大圆满、超越勤作的境界中，从一开始就自然证悟。佛的身是未舍弃色而圆满的毗卢遮那佛身，未舍弃识而圆满的金刚不动佛身，未舍弃受而圆满的宝生佛身，未舍弃想而圆满的无量光佛身，未舍弃行而圆满的不空成就佛身，这五者无需勤作，本自存在，从那一部分中，极其众多地散发出来，即从勇士和勇母以及各自种姓的群体中散发和显现，而这又是从哪里散发出来的呢？是从觉性中散发出来的。为什么散发出来呢？是为了自己的力量。
English
In the impartiality of the five afflictions and two obscurations, abiding as self-appearance in its own essence, no one can add or subtract anything. The instruction to subdue characteristics is mindfulness, which means that with the essence of space and awareness, through the non-recognition of delusion, one directs the aim towards the four conditions such as external objects. In times of delusion, various objects appear without ceasing, but they are self-liberated, so the essence itself is the Vajra chain. Transcending the six objects such as form, therefore, there is no solid earth, but great stability with yellow light; no wet water, but great white light; no hot fire, but great burning with red light; no moving wind, but great movement with green light. No pervasive space, but great blue with resonance, these five are self-purified in the space of the exhaustion of phenomena. The essence of appearance cannot be established anywhere, therefore, there is no fear of it, and there will be no fear later, it cannot be destroyed by conditions, and there is no attachment to the appearance of objects. It is wonderful that it becomes great by knowing its characteristics. Therefore, not clinging to any sectarian view of the nine vehicles, it initially arises from the uninterrupted self-awareness. To explain the view of the non-duality of space and awareness, first, the essence of the body is explained, which is to call out to those who only appear as certain "Kye ma" (Alas!). From the appearance of increasing experience, inconceivable wisdom and light bodies arise, all because numerous terms were not abandoned before, so in the realm of the Great Perfection of self-nature, beyond effort, it is naturally realized from the beginning. The body of the Buddha is the body of Vairochana, complete without abandoning form; the body of Vajra Akshobhya, complete without abandoning consciousness; the body of Ratnasambhava, complete without abandoning feeling; the body of Amitabha, complete without abandoning perception; and the body of Amoghasiddhi, complete without abandoning volition. These five exist without effort, inherently, and from that part, they emanate in great abundance, that is, from the groups of heroes and heroines and their respective lineages, emanating and manifesting, and from where does this emanate? It emanates from awareness. Why does it emanate? For its own power.
Chinese
为了圆满和显示神变，如果说化现有什么必要，那就是从法身广大无垠中显现报身之相好。从报身再化现为随所应化的形象，从而成办利益，所以是有必要的。如何化现呢？化现为五部主尊及其眷属。在哪里化现呢？在安住修行的时节，化现于本来清净之处；在自性道光明现之时，化现于法性中阴，即所谓的色究竟天。因此，本来清净之处，如水泡般，无法以肉眼观见；中阴之时，也无法以智慧之眼观见。因此，任何烦恼都无法侵入。虽然显现为各种各样，但其本体智慧并未离开法身。报身显现各种相好，譬如太阳的光芒。同样，报身超越轮回，为了象征引导有情众生脱离轮回，化现为应化之身，即化现为大能仁等形象，从而圆满利他事业。自性之开示是：将清净不变的法身，视为显现，不执著于能执著的意识，安住于不向外化现的状态，不离此状态。虽然显现出各种觉受，但其他烦恼无法压制自性智慧，这就是法身的自性，譬如公正之人进入寺庙。唯有不动的智慧才是身，光明自知的光明，不落入烦恼的范畴，不落入有和无、显现和空性、法和非法等范畴，是为大平等。其本体不变，如金刚般的身体显现，证悟法界自性广大无垠之时，具缘者方能得见。如是，一切皆显现为智慧法身的自性，但其本体超越了轮回和涅槃的执著，以及能取和所取二者。以本性、自性和自性大三种方式自然安住。譬如灯和灯的因，以及内在的光明。这是说，从胜义智慧法身中...
English
In order to perfect and display miracles, if it is asked what need there is for emanations, it is that from the vast and boundless Dharmakaya, the Sambhogakaya appears with its marks and signs. From that, the Nirmanakaya emanates into forms that tame beings, thereby accomplishing benefit, so it is necessary. How does it emanate? It emanates as the principal deities of the five families and their retinues. Where does it emanate? During the time of abiding in practice, it emanates into the primordially pure. During the time of the appearance of the natural path, it emanates into the Bardo of Dharmata, which is called Akanishta. Therefore, the primordially pure appears without being fixated by the eye of a water bubble, and the Bardo appears without being fixated by the eye of wisdom. Therefore, no affliction can penetrate it. Although it appears in various ways, its essence, the wisdom, does not move from the Dharmakaya. The Sambhogakaya displays various marks and signs, like the light from the sun. Similarly, the Sambhogakaya transcends Samsara, and in order to symbolize the liberation of sentient beings from suffering, the Nirmanakaya emanates into great capable tamers, thereby perfecting the benefit of others. The teaching of the nature is: taking the pure and unchanging Dharmakaya as appearance, without abiding in the consciousness that grasps, abiding without emanating elsewhere, not moving from that state. Although all experiences appear, other afflictions cannot overwhelm one's own wisdom. This is the nature of the Dharmakaya, like a fair-minded person entering a temple. Only the unwavering wisdom is the body, the clear self-knowing clarity, not falling into the category of afflictions, not falling into the categories of existence and non-existence, appearance and emptiness, Dharma and non-Dharma, is the great equanimity. Its essence is unchanging, the appearance of the Vajra-like body, when experiencing the vast and immeasurable nature of the Dharmadhatu, fortunate ones will see it. Thus, although everything arises as the nature of the wisdom Dharmakaya, its essence transcends the grasping of Samsara and Nirvana, and the activity of both the grasper and the grasped. It naturally abides in three ways: as essence, nature, and great self. Like a lamp and the cause of the lamp, and the inner light. This is to say, from the ultimate wisdom Dharmakaya...