English
That place has the necessity of becoming a Buddha in its own nature. Now, since the mind has not turned to samsara, there is no cause called sentient beings. Because there is none of that, everything becomes Buddha, there is nowhere to go. Because there is none of that, no matter what kind of behavior is done, there is a necessity to definitely become a Buddha as a result. The necessity of the mind settling down is: to cut off later thoughts, the present memories and thoughts do not remain in the continuum, and the mind becomes settled, there is a necessity of not engaging in objects. In that way, after distinguishing victory and defeat from samsara and nirvana, it is called that the body and speech are settled. Then, because of pressing the key points of body and speech, the body should not move from the three postures, and by doing that, there is a necessity to directly see the awareness that dwells in the body. That is also like the legs of a snake are not visible unless they are bent. It is similar to being visible when bent. After cutting off speech, staying without any communication with anyone, there is a necessity to abide in the state of the inexpressible nature of reality. The meaning is the necessity of not chasing after meaning for the sake of words. Mind, dharmadhatu, and awareness should be done without separation. By doing that, there is a necessity to see the appearance of directly experiencing the key points. Seeing that and continuously abiding, there is a necessity to see the appearance of increasing experience, and seeing that, confidence arises in oneself. When that confidence arises, there is a necessity to see the appearance of awareness reaching its limit. Seeing that, there is a necessity to cut off the appearance of delusion. Cutting off that, there is a necessity to practice in a way that is inseparable from the appearance of the exhaustion of dharmata. Practicing that, there is no name for samsara. Nirvana cannot be found even if searched for. There is no expectation for the Buddha. There is no doubt about sentient beings. Dharma is thrown into the river. Compassion vanishes into the sky. Liberation from the bonds of the three bodies. Like that, after the preliminary instructions have been brought to the level of warm signs, then the fortunate ones should examine whether the appearance of directly experiencing the key points and the appearance of dharmadhatu and awareness are inseparable. Then, from abiding in that itself day and night, when the body is free from disease and there is no need for a target to be locked in the mind. The extent of habituation to this is that day and night do not appear, and at this time, because samsara and nirvana are mixed, it is because the group of yogis is found, and from that time on, the appearance of increasing experience will arise, and the appearance of light rainbow tents and bindus etc. in the outer sky is another one.
Chinese
一个觉受生起后消失，又一个觉受生起，这是瑜伽士的觉受显现，是道相。最初，从光的布匹等任何事物向上增长，逐渐显现，这是先前从自己的串习中获得自性大圆满道。对此，稳定的标准是找到自己的身体不显现，这是觉性达到极限的显现。从这里开始，觉受的增减，心识之法的穷尽，内生的元素穷尽，三身的数量穷尽，所依赖的诸法穷尽的显现生起。对此，像这样是谁也无法言说的。如此转变，是瑜伽士珍视的，从法界清净的明灯中以力量生起的。因此，为了习惯这个明灯，作为其支分，有前行和正行两种。在前行中，身体的前行是，如果身体没有分开，对身体的执着就不会退转。如果它没有退转，即使分开语，语也依赖于身体，所以对语的执着也不会退转。如果它没有退转，即使分开心，对心的执着也不会退转。如果它没有退转，就不会对口诀生起信心。如果没有生起，即使身体和语放松，也不会恢复原状。如果没有恢复原状，即使身体、语、意的要点被抓住，智慧也不会先显现。如果没有显现，就不会看到现量要点的显现。如果没有看到，觉受增长的显现就不会生起。如果没有生起，觉性就不可能达到极限。如果没有达到，法就不会有穷尽。如果没有发生，修持就没有必要，因为没有结果。因此，三种行为，三种放松，即六种；三种要点抓住，即九种；四种显现，即十三种，我说过，这是一个人的成佛的条件。如是，过去是导师对收集者开示，后来是上师对弟子开示。如是，在开示习惯于此的口诀后。现在，第七个问题的答案，即开示其标准是，从“蓝色不变的显现”等开示。在习惯于法界清净的明灯时，蓝色非常强烈是法性不变的显现。从那以后，有缘者修持，颜色不混合，各自清晰的蓝光基础大，白色道路清晰。
English
When one experience arises and disappears, and another experience arises, this is the yogi's experience appearance, it is the path appearance. Initially, from the cloth of light, etc., whatever increases upwards, gradually arising is the attainment of the path of the Great Perfection of self-nature from one's own habituation. The measure of stability for this is finding that one's own body does not appear, this is the appearance of awareness reaching its limit. From here, the increase and decrease of experience, the exhaustion of the dharmas of mind, the exhaustion of the inner elements, the exhaustion of the number of the three bodies, the appearance of the exhaustion of the dependent dharmas arises. About this, no one can say, 'It is like this.' That which has become like that is what the yogi cherishes, arising with power from the lamp of the pure realm of reality. Therefore, in order to become accustomed to this lamp, as its limbs, there are two: preliminary and main practice. In the preliminary practice, the preliminary to the body is that if the body is not separated, attachment to the body will not turn back. If it does not turn back, even if speech is separated, speech relies on the body, so attachment to speech will not turn back. If it does not turn back, even if mind is separated, attachment to mind will not turn back. If it does not turn back, faith in the instructions will not arise. If it does not arise, even if body and speech are relaxed, they will not return to their original state. If they do not return to their original state, even if the key points of body, speech, and mind are seized, wisdom will not appear first. If it does not appear, the appearance of the key points of direct perception will not be seen. If it is not seen, the appearance of the increase of experience will not arise. If it does not arise, awareness cannot reach its limit. If it does not reach it, there cannot be exhaustion of dharma. If it does not happen, there is no need for practice, because there is no result. Therefore, three conducts, three relaxations, that is six; three key point seizures, that is nine; four appearances, that is thirteen, I have said are the conditions for one person to become a Buddha. Thus, in the past, the teacher instructed the collector, and later the guru instructed the disciple. Thus, after showing the instructions for becoming accustomed to that. Now, the answer to the seventh question, which is showing its measure, is shown from "the appearance of unchanging blue," etc. When becoming accustomed to the lamp of the pure realm of reality, the blue color being very strong is the appearance of the unchanging nature of reality. After that, those with fortune practice, the colors do not mix, the foundation of the clear blue light is great from each, the white path is clear.
Chinese
拉，黄色增长显现，红色消除分别，绿色自然解脱，当五者成为道之显现时，瑜伽士便把握了道的要领，因此时先前执着的分别念止息。其征象是先前熟悉的境的梦境止息，身上也会生起像马尾一样的暖热。之后，为了使此显现更加明亮，以精进的差别，安住七月、九月、十一月。之后，瑜伽士自己面前的发际和眉间之间，虚空之灯从瑜伽士自己的四指或一肘的高度，升到空中，当与自身分离时，称为轮回与涅槃的分界线，是不会进入胎儿之城的界限。此时，外在产生的能取所取止息，其征象是瑜伽士不会再产生未来其他境的梦境。之后，当光明的布匹在面前显现时，是错觉转为智慧的界限。此时，现在的能取所取，时而止息时而存在，梦境也与之相同。剩余的与量度文句结合。如是瑜伽士所经历的，在那样的量度中会变成那样，如是显示量度。现在是第八个问题的回答，显示其安住之处，以“眼不是产生的因”等来显示，此安住之处是眼睛的真如，上面已经详细阐述。虚空之灯安住于此，自己的觉性真实显现为金刚链。外在的虚空没有错乱，在无云的虚空中，不是以智慧，而是以根的清净来执持，这是境显现的时候。那也是白天过去的部分，所以是显现。夜晚是轮回的部分，所以自己的所知在夜晚内在明亮的时候，觉性不会向外显现，睡眠的时候，梦境等的分别念是意，不是觉性的显现。此时，觉性安住在各自的意中间，所以断除梦境的执着，与禅定座的诀窍结合。此时，觉性进入意中的要点，以及心
English
La, the yellow increases in appearance, the red eliminates distinctions, and the green is naturally liberated. When these five become the appearance of the path, the yogi grasps the essence of the path, and at this time, the previously held conceptual thoughts cease. The sign of this is that dreams of previously familiar places cease, and a warmth like a horse's tail arises in the body. Then, to make this appearance even clearer, depending on the degree of diligence, it remains for seven, nine, or eleven months. After that, the lamp of space appears in the space between the yogi's own hairline and eyebrows, rising into the sky from four fingers or a cubit above the yogi, and when it separates from the body, it is called the boundary between samsara and nirvana, the limit beyond which one cannot enter the city of the womb. At this time, the grasping of external phenomena ceases, and the sign of this is that the yogi will no longer have dreams of future places. Then, when the cloth of light appears in front, it is the limit where delusion is transformed into wisdom. At this time, the grasping of the present, sometimes ceases and sometimes remains, and dreams are the same. The rest should be combined with the texts on measurement. Thus, what the yogi experiences will become that in that measure, thus showing the measure. Now, the answer to the eighth question is to show its abiding place, which is shown by "the eye is not the cause of arising," etc. The place where this abides is the suchness of the eye, which has been explained in detail above. The lamp of space abides in this, and one's own correct awareness appears as the vajra chain. The external space is without delusion, and in the cloudless sky, it is not grasped by wisdom, but by the clarity of the senses, which is when the object appears. That is also the part of the day that has passed, so it is an appearance. Night is the part of samsara, so when one's own knowledge is clear within at night, awareness does not appear outwardly, and during sleep, the thoughts of dreams, etc., are mind, not the appearance of awareness. At this time, awareness abides in the center of each citta, so cut off the attachment to dreams and combine it with the instructions for the meditation session. At this time, the key point of awareness entering the citta, and the mind
Chinese
消灭睡眠昏沉之要，以及以梦境充实心意之要，要做这三件事。然后，当黎明到来，觉性从涅槃的长期影响中恢复时，瑜伽士将觉性投向无云的虚空。如是开示安住之法。现在，第九个问题的答案是，开示如此安住的法界觉性从何门而出：以“眼之识清净”等开示。此显现之门，眼之识的形态，了知对境的所见清净，并非断灭之识，而是无生无灭的根，仅此而已。那么如何显现呢？从道之显现，空性彻底断绝中返回，关键在于自显空性。燃烧的是显现中具有扩展性。五彩光芒显现，获得瑜伽信心的基础。虽然其本体不变，但其遍及一切众生，以无分别的方式，安住于深蓝色的巨大光辉中。如是，由于本初显现的现象未曾止息，外境清净的虚空中，一切皆无分别地显现。对于一切众生，此灯的显现之门也是一个，从眼中显现也是一个。如是，虽然本体不变，却以遍及一切的方式显现。如是，此灯的形态是自性清净的，是法界清净之灯与觉性金刚链二者融入之乐的等持之地。如是安住，并非暂时造作，而是本初安住，即是任运自成。不应人为造作，一切显现皆安住于自显。一切现象皆安住于自现。一切生起皆是自生智慧的行境。如是安住。如是，灯的显现与一切众生的眼睛自然相连，因此，它在无云的虚空中显现，清晰可见。如是，显现之门未曾止息，眼即是显现之门，如是开示显现之门。现在，第十个问题的答案是直接开示此：以“如是三要诀”等开示。如是，关键是门的要诀——眼，对境的要诀——虚空，觉性的要诀——金刚链，以此三者