English
From the manifestation of compassion, merit transforms into fault, the root being the ignorance of self-nature's oneness, manifesting as the play of essence, innate ignorance, manifesting as the play of nature, and imputed ignorance, manifesting as the play of compassion. Therefore, the three root causes of ignorance are gathered. The objective condition is the realm, appearing as light and light-essence. The dominating condition is delusion from the realm, the awareness that grasps what is not it as it, like mistaking a rope for a snake. For this, the way of abiding of the pure essence, nature, and compassion, due to impure delusion, is to sever what appears in each realm. Because of quickly entering each realm, it is called swift. The six minds are: the mind of pervasive seeking cuts the realm into pieces and grasps various aspects such as white separately. The deciding mind determines these, therefore, the lights are less clear than before, from the five dim parts, from the four kinds of birth, spontaneously born. Then, the determining mind cuts it into certainty, therefore, egg-born and moisture-born arise. At this time, even when these beings move, they move together. Even when they dwell, they dwell in the sky. They do not need food, drink, or clothing. Even for afflictions such as desire, there is no actual practice, only latent habits. There are no sun and moon, they abide in their own light. Then, the mind's consciousness divides the many awarenesses into an assembled collection, therefore, desires and so on are also satisfied by looking, laughter and embraces arise in sequence, and afflictions become coarse. At that time, the appearance of the arising of earth, water, fire, and wind manifests, food is uncultivated rice, wish-fulfilling cows, intelligent horses, bathing ponds, and other desirable qualities, and reed huts and so on arise, and womb-born beings arise. Then, the afflicted mind cuts the self as "I" in each realm, therefore, these also disappear. Lifespan reaches eighty thousand years, and desire also produces embraces and so on. Bodies also mature into various forms, food is eating good fruits, and clothes are wearing cotton, linen, and bark. Bodies and sizes become numerous. Then, the moving grasping mind distinguishes.
Chinese
以及其他种种分别，产生了我和，能取所取的粗重分别。我的和他的等等产生后，耕作田地，经营家业，行持十不善业，显现地狱等等恶趣。因为没有阻碍在不同的地方，六识聚合的忆念种种没有阻碍，六根成熟为六识，各自有不同的对境。在一切显现上，六识的分别念的集合随意显现，并且杂乱地使用它们。这也在这个时候显现为前面七个我的显现。这样，六道众生被四种生摄持而显现，是从最初的本来清净的体性、自性、大悲三者的真实情况没有认识而产生的。指示智慧母子相会的征象是：像这样安住的众生已经迷惑，从前面四种生中产生和成立，最终没有超出衰老、生病和死亡这三者之外的地方可去。而且化生是由风产生而成立为风；卵生是土；暖生是火；胎生是由水这四种元素产生和成立。众生死于因缘，当寿命耗尽，做寿命终结的时候，四种元素的力量各自融入：地融入地，所以身体沉重；水融入水，所以流口水和鼻涕；火融入火，所以身体的末端失去温暖，口鼻干燥；风融入阿赖耶识，所以身体失去力量，不能站立，呼吸变得粗重和急促。阿赖耶识融入虚空，所以内外呼吸断绝，意识不清晰，变得模糊和混乱。当虚空融入光明的时候，内外呼吸的运行断绝，身体变成僵硬。觉性与风一起进入法性中阴，这是因为无始以来的风的命根执持，以及火的平等，和普遍作用，以及区分精华和糟粕，以及无有慈悲的劫末业风这五种风，推动觉性的智慧，安置在法性清净的宫殿里，在法性的空性中显现为之前的五种元素的显现被封锁，显现为五种智慧的五种光芒。本来就是体性本来清净的自性中产生的种种
English
and other various distinctions, produced the self and, the coarse distinctions of grasper and grasped. After mine and his etc. arise, cultivating fields, managing households, practicing the ten non-virtuous actions, the appearance of hells etc. arises. Because there is no obstruction in different places, the recollection of the six consciousnesses gathering together is unobstructed. The six sense faculties mature into six consciousnesses, each having different objects. In all appearances, the collection of the six consciousnesses' conceptual thoughts freely arises, and they are used in a confused manner. This also appears at this time as the appearance of the previous seven selves. Thus, the appearance of the six realms of beings being gathered by the four types of birth arises from not knowing the true state of the original, primordial purity of essence, nature, and compassion. The sign of the meeting of the wisdom mother and child is shown: that being who abides in this way has already been deluded, and is produced and established from the previous four types of birth. Ultimately, there is nowhere to go beyond the three of old age, sickness, and death. Moreover, the miraculously born are produced by wind and established as wind; the egg-born are earth; the heat-born are fire; the womb-born are produced and established from the four elements of water. Beings die due to conditions, and when life is exhausted, at the time of the end of life, the power of the four elements dissolves into their respective elements: earth dissolves into earth, so the body becomes heavy; water dissolves into water, so saliva and nasal mucus flow; fire dissolves into fire, so warmth is lost from the extremities of the body, and the mouth and nose become dry; wind dissolves into consciousness, so the body loses strength, one cannot stand up, and breathing becomes rough and rapid. Consciousness dissolves into space, so inner and outer breathing cease, consciousness is unclear, and becomes blurred and confused. When space dissolves into clear light, the movement of inner and outer breathing ceases, and the body becomes stiff. Awareness, together with wind, goes into the bardo of dharmata, because of the beginningless wind's life-sustaining, as well as the fire's equalizing, and the all-pervading, and the discriminating of essence and dross, and the merciless kalpa karma wind, these five winds move the wisdom of awareness, placing it in the palace of the purity of dharmata, appearing in the emptiness of dharmata as the appearance of the previous five elements is sealed, appearing as the five lights of the five wisdoms. From the beginning, the various manifestations arising from the essence of primordial purity
Chinese
能显现的五身等，父母无有分离地显现。此时，如果不对之前上师所教导的、方法自性完全清净的显现执着，因为是解脱，忆念着，不对自然美丽的显现执着，而是认识到是自显现。那么，对于它没有贪执的上述五身，在自己的觉性中无有内外地显现。而且，无论显现什么都化为光芒，在那之中，五身各自的集合显现，因此具有广大清净的自性身。最初的本来清净，在任何体性上也没有成立，大空性的显现自发地显现，自生圆满的过失转为功德。指示觉性安住于自地是：对于那些也认识到是自显现，因此不需跨越地道，也无有勤作修持。在三个刹那间，自发地回归到最初的基位，到达无有去处的彼岸，超越了自生圆满的显现而到达彼岸。大空性的行境在此刻自发地显现，无有分别念的佛陀，以唯一的明点，自觉自见。这也不是通过作为和勤作修持而产生的，而是自性。轮回的损害，五蕴的执着之绳，被六识斩断了忆念，因此二无明等消散，增长为身和智慧。而且，自性的唯一觉性，以唯一的金刚链来庄严本来清净。因此，通过了解这个本来就存在的意义，从轮回中超越了共同的乘，并且，阿底超越了特别。在指示见解的体性时，以十二种方式指示的第一个是：指示以智慧断除烦恼。是，呼唤“奇哉”是确定的。杀掉烦恼，以及我七个，通过杀死那些，依靠以智慧断除轮回之流的事业，生起喜悦，因此自己的大显现是清晰的。指示确定地抓住轮回涅槃无二的见解是：有情是变化的，如果完全断除和救度六道一切众生，因为与自己觉性的显现相遇，所以轮回和涅槃是没有二样的。指示认识到深奥如海的口诀是：如果从根本上断除原因六度，以及结果二资粮，那么度
English
The five bodies of the manifesting ones, etc., appear inseparably as father and mother. At this time, if one does not cling to the appearances of the spontaneously pure nature of reality, which the lama has previously shown, then one is liberated. Remembering this, one does not cling to the naturally beautiful appearances, but recognizes them as one's own appearances. Then, the above five bodies, without attachment to them, appear clearly in one's own awareness, without any inside or outside. Moreover, whatever appears dawns as light, and within that, the assemblies of the five bodies each dawn separately, so that one possesses the vast, pure body oneself. The primordial purity, which is not established in any essence, dawns as the appearance of great emptiness, and the faults of spontaneous accomplishment become qualities. The instruction on settling awareness in its own place is: Recognizing those appearances as one's own, one does not need to traverse the bhumis and paths, and there is no need for effort or practice. In three instants, one spontaneously returns to the original ground, and the other shore, the state of no going, is reached by transcending the appearances of spontaneous accomplishment. The sphere of activity of great emptiness dawns spontaneously at this time, and the Buddha without conceptual thought sees himself through his own awareness with a single thigle. This also does not arise from action or effort, but is naturally so. The harm of samsara, the rope of clinging to the five aggregates, is severed by the six consciousnesses, and thus the two ignorances and so forth are cleared away, and one expands into body and wisdom. Moreover, the single awareness of one's own body is adorned with the primordial purity by a single vajra chain. Therefore, by understanding this meaning that has always been present, one surpasses the common vehicle from samsara, and ati surpasses it especially. In teaching the nature of the view, the first of the twelve teachings is: The teaching that afflictions are cut off by wisdom. "Kyema" is definitely a call. Killing the afflictions, and killing those seven "I"s, joy arises from relying on the action of cutting off the stream of samsara with wisdom, and therefore one's own great appearance is clear. The teaching on definitely holding the view of non-duality of samsara and nirvana is: Sentient beings are changing, and if all beings of the six realms are completely cut off and saved, then because one encounters the appearance of one's own awareness, samsara and nirvana are not two. The teaching on recognizing the profound ocean-like pith instruction is: If one cuts off from the root the cause, the six perfections, and the result, the two accumulations, then the perfections
Chinese
在六种瑜伽的实践中，通过身体、语言和意念的训练，可以达到二身的境界。显现融合的口诀被确认，在这个时期，停止一切善行等活动，断绝一切外、内、秘密的事务，通过观看灯焰来把握自显。智慧自生的口诀被确认，像这样安住于无所事事的状态，外在的显现被封锁，明觉如线般显现，接近于智慧的自生状态。显现自在的口诀被确认，如线般的连续显现被视为相连，无需执着于此，无需共同乘的见解，因为无修即是法身本身。轮回涅槃封锁的口诀被确认，像这样明觉的显现得到提升和达到顶峰，并且精通了自身体验和见地的三种能力，所有的显现都转化为身的境界。显现自解脱的口诀被确认，眼睛、虚空和明觉三者之间没有分离，这三者的活动和散乱都不存在，这就是法性大乐之地。三种智慧融合的三个口诀是：瑜伽士独自一人无伴而居，明觉安住于平静之中，身体变得透明，能够掌控五大元素，并且能够摆脱对食物和衣物的执着，这三种能力会在身体上显现。本体透明的口诀被确认，无论显现如何，直接将明觉视为智慧的助伴，安住于此，即被称为本体透明、圆满一体的“我”。六识放松的口诀被确认，如果明觉持续存在，那么除此之外，什么都不需要做。这就是我所揭示的自性，像这样，众生的伟大显现是真实存在的，没有上师的口诀就无法显现。秘密是为声闻乘等准备的。愿咒语以其自身的智慧来保护有缘者。事物金刚线本身就是自己，除此之外别无他物。以上是将之前所说的内容归纳为十个要点来进行阐述。关于没有文字等内容，已经在标题部分解释过了。之后，在这部续部之前，会有声变。