Chinese
具足此等功德者，无需经历中阴阶段，便可证得本初清净大圆满之真实法性，其本基从未有过错谬。犹如水中杂质，不经扰动与人为处理，自然沉淀澄清一般，自发性的染污亦不可能使其减损。此乃自性融入自性，于本初清净之智慧中自解脱。因此，从其本性本初清净的角度而言，从未有过无明。因此，六道众生无需勤作便可自发解脱，并且从自性任运成就的角度而言，无论采取何种道，皆能引领其证得圆满正觉。如是，本初清净与任运成就二者无别，此乃无偏颇之实相显现之要诀。因此，从本初清净的角度而言，无须修证；从通透无碍的角度而言，亦无须实证，具足此等确信，方能成为具缘之人。如是宣说了总体的身之相状。现在，为了宣说差别，分为二部分。首先，宣说当寂静身之相出现时，即是证得涅槃之时。以“寂静身之相出现时”等语句进行阐述。寂静，具有五种特征：体性、词义、分类、定义和果。体性是远离痛苦，且不涉任何边际。词义是由于止息了能取所取的分别念，故称为寂静。分类有五种：自性寂静、安住寂静、造作寂静、顿生寂静和修证寂静。自性寂静是指，从一开始法性就远离戏论，不落入任何分别念的范畴。安住寂静是指，当觉性安住于身体时，由于分别念未被风所动摇，因此安住于此，烦恼得以平息。造作寂静是指，通过控制气息和将心专注于无念，从而平息分别念。顿生寂静是指，通过法性相遇之见解，顿然平息分别念，并安住于无为任运之见解中。修证寂静是指，通过生起次第之觉性修习禅定，从而平息身体的分别念；通过语之禅定之轮修习，从而平息语言的分别念；通过了悟心性本无生之义，从而平息心所生起的分别念。
English
Those who possess these qualities, without the intermediate state, can realize the true nature of the primordial purity, the Great Perfection, whose basis has never been mistaken. Spontaneous defilements cannot diminish it, just as the turbidity of water settles and clears on its own without disturbance or artificial treatment. This is because one's own nature dissolves into itself, self-liberating into the primordial purity of wisdom. Therefore, from the aspect of its essence being pure from the beginning, there has never been ignorance. Thus, these sentient beings of the six realms can self-liberate without effort, and from the aspect of spontaneous perfection, no matter which path is taken, it will lead to the attainment of perfect enlightenment. Thus, primordial purity and spontaneous perfection are inseparable, which is the key to the unobstructed manifestation of reality. Therefore, from the aspect of primordial purity, there is nothing to accomplish; from the aspect of unobstructed transparency, there is nothing to realize. Possessing this confidence makes one fortunate. Thus, the general form of the body is shown. Now, to show the specifics, there are two parts. First, it is shown that when the signs of the peaceful body appear, it is the attainment of Nirvana. This is explained by "when the signs of the peaceful body appear," and so on. Peaceful has five characteristics: essence, definition, classification, characteristic, and result. The essence is being free from suffering and not extending to any extreme. The definition is that it is called peaceful because the conceptualizations of grasping and being grasped are pacified. The classifications are five: naturally peaceful, abidingly peaceful, artificially peaceful, suddenly arising peaceful, and accomplished peaceful. Naturally peaceful is when the nature of reality is free from elaboration from the beginning and does not fall into any aspect of conceptualization. Abidingly peaceful is when awareness abides in the body, and because conceptualization is not moved by the wind, it abides in itself, and afflictions are pacified. Artificially peaceful is when conceptualization is pacified by holding the breath and holding the mind in non-thought. Suddenly arising peaceful is when, through the realization of the encounter with the nature of reality, conceptualization is suddenly pacified, and one abides in the view of uncorrected spontaneity. Accomplished peaceful is when, through the awareness of the generation stage, one meditates on samadhi, thereby pacifying the conceptualization of the body; through meditating on the wheel of speech contemplation, one pacifies the conceptualization of speech; and through realizing the meaning of the unborn nature of mind, one pacifies the conceptualization arising from the mind.
Chinese
定义是：柔软、易弯曲、缠绕、具有年轻的状态。这样寂静的身相显现，什么寂静呢？轮回的诸法寂静。什么寂静呢？通过习惯于法性显现的意义而寂静。那么，对于这样的寂静有什么想法呢？就是超越轮回。结果是，在普贤父母的状态和自性大本体中，在法性的中阴获得真实，是成佛的征兆。因此，如果出现这样寂静身相的征兆，在法性的中阴中，看到五种法性的真实。这样，出现寂静身相的人，也会消除分别的污垢，智慧增长为自己的本性，融入法性母的显现中。这样，通过寂静身相的显现，显示了成佛的征兆。现在，显示出现忿怒身相的人涅槃的征兆。如果出现忿怒身相，等等。如果，由于抛弃了身体，出现骨骼的忿怒身相，那么有体性、词义、分类、定义和结果。忿怒身相的体性是巨大的燃烧。词义是，调伏恶毒者，对于所调伏者示现忿怒相，所以称为忿怒。分类有，对治有缘的忿怒和自性调伏方式的忿怒身相。对治是，为了调伏龙，显现为迦楼罗王的忿怒身相。同样，为了调伏水牛，显现为马头明王的眷属等。自性调伏方式的忿怒身相是，五部智慧的黑汝迦五种形象。定义是，具备勇敢、娇媚的姿态、恐怖、粗犷、呵斥、忿怒的姿态、慈悲的姿态、威严的姿态和寂静的姿态这九种姿态，就是忿怒的定义圆满。那么，对谁忿怒呢？对寂静无法调伏的众生忿怒。用什么忿怒呢？所有佛的意智慧无二的智慧本体显现，以身忿怒。为什么忿怒呢？为了让那些恶毒的众生进入自性大圆满的意义而忿怒。忿怒是有必要的。
English
The definition is: being soft, pliable, winding, and possessing a youthful state. Thus, the peaceful form appears, what is pacified? The phenomena of samsara are pacified. What is pacified? It is pacified by becoming accustomed to the meaning of the manifestation of Dharmata. So, what is the thought for such pacification? It is transcendence from samsara. The result is, in the state of Samantabhadra and Samantabhadri and the great self-nature, having attained truth in the Bardo of Dharmata, it is a sign of attaining Buddhahood. Therefore, if such a sign of a peaceful form appears, in the Bardo of Dharmata, one sees the truth of the five Dharmatas. Thus, the person in whom the peaceful form appears also clears away the defilement of conceptualization, and wisdom expands into its own essence, dissolving into the appearance of the Dharmata Mother. Thus, by the appearance of the peaceful form, the sign of attaining Buddhahood is shown. Now, the sign of the Nirvana of a person in whom the wrathful form appears is shown. If the wrathful form appears, etc. If, because of abandoning the body, the wrathful form of bones appears, then there are essence, etymology, classification, definition, and result. The essence of the wrathful form is great blazing. The etymology is that it subdues the wicked, and shows the wrathful manner to those who are to be subdued, therefore it is called wrathful. The classification is the wrathful form of the antidote with affinity and the wrathful form of the self-nature taming method. The antidote is that in order to subdue the nagas, the Garuda king appears as a wrathful form. Similarly, in order to subdue the buffalo, it appears as the retinue of Hayagriva, and so on. The wrathful form of the self-nature taming method is the five forms of the Heruka of the five wisdom families. The definition is that it possesses nine qualities: bravery, amorousness, terror, wildness, scolding, wrathfulness, compassion, majesty, and peacefulness, which is the complete definition of wrath. So, who is wrathful? It is wrathful towards sentient beings who cannot be subdued by peaceful means. With what does it become wrathful? The wisdom essence of the mind of all Buddhas, indivisible wisdom, manifests and becomes wrathful with the body. Why is it wrathful? It is wrathful so that those wicked sentient beings may enter into the meaning of the Great Perfection of self-nature. Wrath is necessary.
Chinese
如果有什么必要呢？有为了成办他利的必要。果就是这样以标志愤怒尊的形象显现，在法性的中阴中以五个刹那成佛。这样显现愤怒尊形象的有缘者，是连接轮回之法和寂灭之法的桥梁，自身是安住于未造作自性之中的显现。中间是迷惑和智慧二者之间，中阴是对二者有自在，如果认识到那本身是自显现，就是寂灭，如果对这本身产生怀疑，就是轮回。对于这样者，刹那本身有五个部分，显现愤怒尊形象的士夫就会解脱，空行母这样教导给集结者，开示了显现愤怒尊形象的士夫获得寂灭。总摄这些，开示了以身的标志显现的解脱方式后，现在开示种姓生起，有三种。第一总义，开示种姓总体的分类，其中有二，第一简略开示种姓和种族的名称是，以“殊胜者寂灭”等开示，出生是从胎中出生，殊胜是获得人身，而且是成为大圆满种姓者。寂灭是诸佛过去、未来和现在一切的种姓也生起，诸佛是以五种姓的差别，种族的类别也有五种，五种是夏日热（舍利），是善逝种姓的种族，同样地，瓦日热被称为金刚种姓的种族。曲日热是宝生种姓的种族。贝日热是莲花种姓的种族。同样地，亚日热被称为事业种姓的种族。这样简略开示了种姓和种族的名称后，现在简略开示这些果的差别是，以“具方便寂灭”等开示，方便一般有大小乘二者，认为是大乘，大小乘的差别是以智慧和慈悲所作，大乘以大智慧证悟一切法为空性，以大慈悲自己成佛，也引导众生趋向成佛之道。小乘不是这样。
English
If there is any necessity? There is a necessity to accomplish the benefit of others. The result is that it appears as a sign in the form of a wrathful deity, and one attains Buddhahood in five instants in the Bardo of Dharmata. Thus, the fortunate one who has the appearance of the wrathful deity is the bridge connecting the Dharma of Samsara and the Dharma of Nirvana, and is the appearance of abiding in the uncreated self-nature. The intermediate is between delusion and wisdom. 'Do' means having power over both. If one recognizes that it is self-appearance, it is Nirvana. If one has doubts about this, it is Samsara. For such a person, the instant itself has five parts. The person who has the appearance of the wrathful deity will be liberated. The Dakini taught the collector in this way, and showed that the person who has the appearance of the wrathful deity attains Nirvana. Summarizing these, after showing the liberation method of the appearance of the body's signs, now there are three ways to show the arising of lineage. The first general meaning is to show the general classification of lineage. There are two, the first is to briefly show the names of lineage and clan, which is shown by "The supreme being passes into Nirvana," etc. Birth is birth from the womb. Supreme is obtaining a human body, and also becoming a Dzogchen lineage. Nirvana is the lineage of all Buddhas, past, future, and present, also arises. Buddhas are distinguished by the five lineages, and there are also five types of clans. The five are Sha Ri Ram (relics), which is the clan of the Sugata lineage. Similarly, Ba Ri Ram is called the clan of the Vajra lineage. Chu Ri Ram is the clan of the Ratna lineage. Be Ri Ram is the clan of the Padma lineage. Similarly, Ya Ri Ram is called the clan of the Karma lineage. After briefly showing the names of lineage and clan in this way, now briefly showing the differences in the fruits of these is shown by "The one with skillful means passes into Nirvana," etc. Skillful means generally has two vehicles, the Great and Small, and it is considered the Great Vehicle. The difference between the Great and Small Vehicles is made by wisdom and compassion. The Great Vehicle, with great wisdom, realizes that all Dharmas are emptiness, and with great compassion, one becomes a Buddha oneself, and also guides sentient beings to the path of Buddhahood. The Small Vehicle is not like that.
Chinese
因此，这是大乘。大乘有波罗蜜多和密咒两种。其中，密咒和波罗蜜多的区别在于：以大智慧欲证悟一切法为空性，以欲安置众生于无上果位之慈悲心，以利他为主，此二者相同。密咒也以利他之大悲心为主，自利以智慧为主，证悟一切法为空性相同，区别在于方便。密咒有内外两种，内外密咒的差别在于，以方便为主相同，外密咒不了解转变方便，不能混杂使用五种誓言物，只能更换三种衣服，依赖三种甜食和三种白色食物等。内密咒以将五毒转为药等要点，以及不舍弃而清净的要点，能够混杂使用五种誓言物，这是卓越的差别。如此使用五种誓言物甘露，有什么必要或功德呢？外在能断除分别念，消除障碍，内在能将五身五智混杂使用，从而在此生证得佛果。过失是与此相反的情况。其中，这是内道，内道之中又是大圆满，此法易于方便，胜过密咒之乘。同样，以方便广大和迅速而殊胜，此即是方便，无需任何努力和勤作，现量证悟超越取舍之义和本尊，从而易于成佛。方便迅速，是因为上等根器者在此生不现见有漏法而成佛，中等根器者在中阴身舍弃此身之后立即成佛，下等根器者在自性化身佛的刹土中呼吸后成佛，所以迅速。以方便广大而殊胜，是因为没有比此更高的法，所以广大。依靠如此之方便，修持此法，即使未获得稳固，即使没有显现如此之征相，舍弃身体之后立即出现如此之征相，这就是涅槃之征相：此人的身体上出现佛像和