English
Even if the four lamps are established in this way, the essence of the path is still the two, space and wisdom. Because the radiance of wisdom is injected into the realm of space, it is a union. That is, in this way, first relying on the wisdom of hearing and thinking, thoroughly understand the state of grasping the two aspects of samsara and nirvana, and then with the wisdom-united lasso, restrain the appearance of luminosity with emptiness, thereby arriving at the realm of luminosity where the wisdom of meditation manifests the nature of reality. On the basis of the complete purification of the inner space, from the pure part of the karmic winds that eliminate obstacles, the outer appearance of the space and the thigle lamps become one. Moreover, the self-born lamp of wisdom appears in it, possessing the three qualities of essence, ability, and radiance. Therefore, one must strive for such a path. The instruction is that for these paths, those with superior faculties and fortune, take the view of trekchö as the basis, and practice the path of spontaneous accomplishment, luminosity, skillful means, and wisdom united. Without relying on the common gradual path, the uncommon five paths of the Great Perfection of Naturalness are completed as the three kayas appear on the path. In one lifetime and one body, one attains the ultimate on the ground of the six extraordinary qualities. Those of middling and lower capacity will also be liberated in any bardo. One should know the special qualities of the path, that is, one should understand. In this way, it is not enough to have mere faith in liberation and the Great Perfection of Dharma. Even those who have practiced body, speech, and mind in previous lives and have signs, if they do not strive here, it is said that they will enter other existences. For those with initial karma, being friends with co-emergent and imputed ignorance, and the various conceptualizations that arise from it, being controlled by the illusory appearance of self-nature and the deception of objects, in the endless suffering of the wilderness of samsara, they are bound by the karma that binds them to existence, and the afflictions that arise from all aspects of these karmas, like iron chains, have bound them from today until now and have not been liberated. Moreover, now the friends of demons and sins are close, the deceptions of illusion are many, and the antidotes are weak. They are ashamed and afraid of what are known as non-dharmic things.
Chinese
如果只是表面上的修行，而没有掌握窍诀的要点，就会被障碍所迷惑。身体上出现奇异的神通，口中具有力量，心中生起神通等，在《身躯燃烧续》的注释中说，有八种或十六种不确定的征兆。如果因为自以为是和执着于空性而轻视因果，或者在自己没有解脱的情况下，装作利益他人，这样虚度一生，那么可能会在无尽的轮回中漂泊。因此，要从内心深处对这种情况生起厌离心，迅速超越痛苦，到达自性成就三身的寂静圣城，在原始的本地上获得永恒的统治，并不费力地利益众生，要修持这个甚深迅速的妙道。如是教诫。在修持道的时候，障碍魔的征兆和修道有进展的征兆，有时会相似，所以需要进行辨别。但总的来说，出现的征兆越多，执着和傲慢就越少，慈爱和悲心等就越增长，这就是道的征兆。反之，神通、预言、神变、显现等出现得越多，傲慢心就越强，慈悲心等就被遮蔽，这就是障碍，所以要谨慎。总之，消除道上的障碍和增进修行的所有核心，就是在任何时候都要信赖虔诚和无执这两者，这一点非常重要，要反复强调。如果修持了这个甚深秘密的道，那么最好是五蕴的垢染得以清除，在“且却”中获得解脱，身体化为微尘，这是虚空和空行母的死亡方式。或者在“妥噶”中获得任运成就的解脱，化为光蕴而消失，这是火焰和持明者的死亡方式。或者证悟达到顶点，但为了利益佛法和众生，不让业风耗尽，为了利益他人而留下遗体和舍利。或者因为对地方的执着清净，所以不依赖那摩医生等，死后也不期待七日祭等，像野兽一样喜欢住在偏远的寺庙里。或者像狮子一样不怕死亡。或者像乞丐一样，即使死在十字路口等地方，也不会感到沮丧。
English
If one only pretends to practice but does not grasp the essential points of the key instructions, one will be deceived by obstacles. The commentary on the Tantra of the Blazing Body states that there are eight or sixteen uncertain signs, such as extraordinary miracles in the body, power in speech, and clairvoyance in the mind. If one belittles cause and effect due to self-conceit and attachment to emptiness, or pretends to benefit others while not being liberated oneself, and thus wastes one's life, one may wander in such a state in endless samsara. Therefore, generate a deep sense of renunciation from the depths of your heart towards this situation, swiftly transcend suffering, reach the peaceful and sacred city where the three kayas are spontaneously accomplished, gain eternal dominion on the primordial ground, and effortlessly benefit beings. Practice this profound and swift supreme path. Thus, it is advised. When practicing the path, the signs of obstacles and demons and the signs of progress on the path may appear similar, so it is necessary to discern them. But in short, the more signs that appear, the less attachment and arrogance there should be, and the more love and compassion should increase; this is a sign of the path. Conversely, the more clairvoyance, prophecies, miracles, visions, etc., that arise, the more arrogance arises, and the more love and compassion are obscured; this is an obstacle, so be careful. In general, the essence of all means to clear obstacles and enhance progress on the path is to rely on devotion and non-attachment at all times. This is extremely important and should be emphasized repeatedly. If one practices this profound secret path, then the best outcome is that the impurities of the five aggregates are cleared away, and one attains liberation in Trekchö, the body dissolving into particles, which is the death style of space and dakinis. Or one attains spontaneous accomplishment and liberation in Tögal, dissolving into a mass of light, which is the death style of flames and vidyadharas. Or one's realization reaches its peak, but one does not exhaust one's karmic winds, working for the benefit of the teachings and beings, and leaving behind relics and remains for the benefit of others. Or because one's attachment to places is purified, one does not rely on Namo doctors, etc., nor does one expect seven-day ceremonies after death, but one enjoys living in remote monasteries like a wild animal. Or one is not afraid of death like a lion. Or one dies like a beggar on a crossroads, etc., without feeling discouraged.
Chinese
对于那些没有生死把握的如幼儿般的人们，以及关于中阴四种状态的分类，和在那里解脱的方式等等，虽然有，但因害怕文字的负担而未能书写，请参考注释。名为《功德宝藏欢喜雨》中，开示自性大圆满的不共道之品，即第十二章的注释。第三个意义是宣说任运成就大果位，分二：宣说果不是从他处产生的，以及广说五身之自性。首先，宣说果不是从他处产生的： 如此，在自性大圆满之基的安住方式上善加确定之后，如实通达了本净原始安住之义和任运顿超光明之道的不共特征。修行达到究竟，成佛之时，虽然果的差别非常多，但总的来说可归纳为所依身和能依智慧二者。如《文殊幻化网》中说： 佛陀具有五身之自性，是五遍主智慧之主。 又如《自生》中说： 安住于不变之义的五身。 像这样的果，身和智慧的自性，也不是通过修道而新产生的，不是从其他地方产生的。当自住智慧上的遮蔽垢染，以及执持一切轮回习气的阿赖耶识的浑浊清净时，依此，心和心所连同对境也寂灭于法界，从而基上任运存在的功德全部如实显现，而心的安住方式则丝毫没有改变。 如是《宝性论》中说： 过失具有暂时性，功德具有自性故，如前一样后来也一样，是不变的法性。 就像这样，例如太阳被云遮蔽，其根源也在于太阳的力量。太阳的光芒照射到地面和海洋，产生热量的蒸汽在空中凝聚成云，从而遮蔽了太阳。同样，最初迷惑之时，在何处基
English
For those who are like young children, without certainty about life and death, and also regarding the classification of the four bardos, and the ways to be liberated therein, although there are, I have not been able to write them due to fear of the burden of writing, so please refer to the commentaries. From the treasury of precious qualities called "Joyful Rain," this is the commentary on the twelfth chapter, which is the section that teaches the uncommon path of the Great Perfection of Naturalness. The third meaning is the explanation of the attainment of the spontaneously accomplished great fruition, which has two parts: explaining that the fruit does not arise from something else, and explaining in detail the nature of the five kayas. First, explaining that the fruit does not arise from something else: Thus, having well established the abiding nature of the ground of the Great Perfection of Naturalness, and having correctly realized the meaning of the primordially pure original state and the uncommon characteristics of the spontaneously present direct crossing of luminosity, when practice is perfected and one becomes a Buddha, although there are very many distinctions of fruit, they are all included in the two, the support kaya and the supported wisdom. As it is said in the Jambhala Magical Net: "Buddhas possess the nature of the five kayas, they are the lords of the five pervasive wisdoms." And in the Rangshar it says: "Abiding as the five kayas of unchanging meaning." Such a fruit, the nature of kaya and wisdom, is not something that did not exist before and is newly produced by relying on the path and meditation, but it does not arise newly from something else. When the adventitious stains that obscure the self-existing wisdom and the turbidity of the alaya consciousness, which is the basis for holding all the habitual tendencies of samsara, are purified, then the mind and mental events, together with their objects, are pacified into the dharmadhatu, and all the qualities that are spontaneously present in the ground are manifested as they are. But there is not even the slightest change in the abiding nature of the mind. Thus, it is also said in the Uttaratantra: "Because faults are endowed with adventitiousness, and qualities are endowed with self-nature, just as before, so also afterwards, it is the unchanging nature of reality." That is, for example, the appearance of the sun being obscured by clouds also ultimately depends on the power of the sun. When the power of the sun's rays strikes the earth and the ocean, the heat generates steam, and the thick fog condenses in the sky into clouds, which obscure the sun itself. Similarly, at the time of the initial delusion, where the ground
Chinese
当具有三身自性的觉性，其自身潜能显现为外境时，如果不能认识到这是自显，反而执着于自和他，由于这种习气，显现为所知外境器情万法，而执着于此，具有执着对象的八识聚之分别念，是具有执取有生之本性的，如同觉性之智慧如太阳一般，成为遮蔽自身之物，犹如乌云一般。又，瑜伽士通过修持道，当这些突如其来的垢染完全清净之时，自生之智慧便会显现，譬如太阳无有遮蔽，在虚空中央自然发光一般，这也归功于太阳本身。当阳光照射时，驱散一切的清风自然而然地吹动，乌云便消失在虚空中，太阳便在自己的位置上发光。同样，觉性从法身之精华中，自身潜能无有阻碍地显现，从而认识到觉性自身，了知显现为自心之游舞，是无根无基，空性的自性，从而视其为无有取舍之必要，安住于当下，那么显现和心识便会自然解脱，显现为智慧的庄严。由于不舍弃而于本位清净，去往何处以及去往者，皆于无根中寂灭，三身之意趣本自存在于觉性智慧之中，无有遮蔽，于法界虚空般的境界中，自然显现光明。如《宝性论》所说：所谓自性光明者，如日与虚空，为突如其来的烦恼和所知之厚重云层所遮蔽，从中解脱，无垢佛陀具足一切功德，是常恒不变的金刚佛。此乃依于不思议之法和分别智慧而获得。如是。第二，广说五身之自性，分为二：宣说体性内明之三身，以及宣说智慧外显之二身。第一，宣说体性内明之三身，分为二：分别宣说三身，以及从法性角度无有分别地宣说。第一，分别宣说三身，分为三：宣说不变金刚身，圆满报身，寂静法身。第一