English
From the state of being without anything, the inner clear compassion itself, just a slight movement of awareness, propelled outward by the power of wind as its horse, begins to arise. Thus, the inner clear light body and wisdom compassion are inseparable from the five winds, existing as one taste. They are not actually established but exist in the form of the youthful vase body. When its outer shell cracks, at the same time, outwardly, from the state of primordial purity, without any movement, the emanation of the wisdom light's aura or ground arises, which is called the self-existing spontaneous emanation. Secondly, explaining in detail the manifestation of the eight doors of spontaneous presence: Here, there are four ways of explaining: first, the way of spontaneous manifestation; second, the great ground appearance; third, the enjoyment body; fourth, the manifestation of the emanation body. First, when the spontaneous appearance arises, the essence of the essence is like the sky, and when the essence of nature appears in the form of five lights, when the compassionate awareness appears as the wisdom that examines the object of form itself, in the essence of the original purity, in the essence of the sky, like a cloudless sky, although the basis of ignorance is not established, depending on the appearance of compassionate awareness, by the power of clinging to the ignorant aspect of not knowing one's own appearance, for example, the cloudless sky is very clear, and in an instant, a circle of clouds gathers and covers it, just as all the elaborations of form are separated, the very pure original purity, from the self-energy of no birth, the spontaneous appearance moves outward clearly, appearing in six ways and two doors, that is, appearing in eight ways. First, the six ways of appearing are: Although the essence is not established, the appearance of interdependence is not interrupted, and the great accomplishment of appearing without effort appears as spontaneous presence. Appearing as compassion, the door is not interrupted, so the meaning of sentient beings arises. Or, not counting the appearance as spontaneous presence, appearing as light, it appears that the rays of light pervade. Appearing as wisdom, the enjoyment is not interrupted, so the self-light of wisdom, the pure Buddha realm, is clearly visible. Appearing as a body, the essence is not interrupted, so awareness ripens into a body, and all appearances appear as a cluster of five families. Appearing as non-duality, the view is uncertain, so one
Chinese
我处于从众多中解脱出来的无分别的禅定中。由于如尽头解脱般显现的方法没有止息，所以错觉不会停留在自身相续中，而是在法性中暂时停留。两种门是，如果认识到如此这般显现的自显光明是自显，那么就是在原始的基上显现普贤王如来而证悟的门；如果不认识，那就是迷妄为众生的门。因此，（经中）说：要从这个显现的向上迷妄和向下迷妄中认识普贤王如来的解脱之基。所谓向上迷妄，就是从清净之门显现的色身和智慧的显现，对于尚未解脱的补特伽罗来说，最初是迷妄；死亡之际的后，在法性中阴的阶段；以及对于瑜伽士来说，在道相中显现的任何事物，都是从最初就执取无明之分而显现的，由于明分向外显现，被风和心的习气所染污，所以仅仅是好的迷妄，而不是像所有习气都已耗尽的佛陀的自显光明那样，因此仍然需要认识后回归法界，这就是关键。所谓向下迷妄，就是从不清净的轮回之门显现的六道轮回的显现，对于已经解脱的佛陀们来说，是从无缘大悲中，为了使显现成为与执着于显现的众生各自的意乐相符的利生事业的对境而显现，因此不是错觉，但是对于那些对自显六道轮回的显现产生执着的人来说，就会在那里迷妄，因此如果认识到是自显，那么刹那间显现就会自解脱，从而在原始清净的地上获得稳固的地位，因此仅仅显现为清净并不能带来利益，仅仅显现为不清净也不会带来损害，但是如果认识到这些显现是自显而不执着，以及不认识是自显而执着，这两者就是解脱和迷妄的根本或关键所在，因此在所有情况下，对于所显现的一切都不作任何计较，而是让觉性处于宽坦的状态，这就是了解基显现的显现方式的关键所在。这些也像是上师的口耳相传，虽然显现，但像这样极其深奥的关键要点，对于缺乏精要修持和缺少智慧之眼的我来说，即使是理解也难以如实，因此需要进行分析。第二，
English
I abide in the non-conceptual samadhi that is liberated from multiplicity. Because the means of appearing like the liberation of the end is not obstructed, the illusion does not remain in its own continuum, but abides in the nature of reality for a moment. The two doors are: if one recognizes that the appearance of self-appearing wisdom is self-appearing, then it is the door to manifest enlightenment as Samantabhadra on the primordial ground; if one does not recognize it, then it is the door to delusion as sentient beings. Therefore, it is said, "From the upward and downward delusions of this appearance, one should know the basis of liberation of Samantabhadra." The so-called upward delusion is the appearance of the body and wisdom from the pure door, which is initially a delusion for those who have not yet been liberated; after the moment of death, in the state of the bardo of the nature of reality; and for yogis, whatever appears as the path appearance arises from the aspect of ignorance from the beginning. Because the clear light appears outward, it is defiled by the elements of wind and mind, so it is only a good delusion, not like the self-appearing light of the Buddha, whose all habitual patterns have been exhausted. Therefore, it is still necessary to recognize it and return to the expanse, which is the key point. The so-called downward delusion is the appearance of the six realms of samsara from the impure door. For the Buddhas who have already been liberated, it is from the unconditioned great compassion that the appearance appears as an object for engaging in activities that are in accordance with the inclinations of the sentient beings who are attached to the appearance. Therefore, it is not an illusion, but for those who are attached to the appearance of the self-appearing six realms, they will be deluded there. Therefore, if one recognizes it as self-appearing, then in an instant the appearance will self-liberate, and one will gain a firm position on the ground of original purity. Therefore, merely appearing as pure does not bring benefit, and merely appearing as impure does not bring harm. However, if one recognizes these appearances as self-appearing and does not cling to them, and if one does not recognize them as self-appearing and clings to them, these two are the root or key point of liberation and delusion. Therefore, in all situations, one should not make any calculations about whatever appears, but rather let awareness remain in a state of spaciousness. This is the essence of understanding the way the ground appearance manifests. These also seem to be the oral transmissions of the lama, and although they appear, such extremely profound key points are difficult for someone like me, who lacks essential practice and lacks the eye of wisdom, to understand as they are, even in terms of understanding. Therefore, it should be analyzed. Second,
Chinese
寂静大显现的显现方式是：这些显现由于不认识自显现而消逝，就像在智慧的布匹上，五彩光芒在十方显现出彩虹叠加一样，显现被五种颜色的光团所装饰的智慧显现所遍布。有些人说，认识到显现的自性，就能在原始的基上解脱。第三，报身的显现方式是：先前的显现消失，一切方向都显现出光明，具有相好庄严的五部光团，显现为父母双运，放射出五种智慧的光芒，被五个五的眷属所庄严，一切都享用着自显现的六种欲妙而不间断，并且执持着五大的作用。第四，化身的显现方式是：先前的身和智慧，从显现部分显现出像光从外向内显现的影像，三种化身显现，首先自性化身显现在妙喜等净土，包括所依和能依，就像太阳照在镜子上一样。从那显现部分显现出第二种调伏众生的化身，六能仁各自显现。那时，上方身和智慧的净土中，佛的身语意不灭的庄严轮是自显现。直接地，自性化身的净土是光明。下方六道众生的各自的苦乐，在清净的眼中不间断地显现，因此六能仁的导师调伏众生。从那显现部分显现出第三种各种化身，与各自的显现相符。有些人由于对六道显现的执着而进入轮回，就像从梦中醒来一样，因此，凡是对什么执着，那种地方的种类，其他不净的显现都会消失。因此，轮回和涅槃的一切显现都是自显现空性的游舞，因此对一切显现不作任何取舍，保持自性，将视舍弃和取舍为障碍的细微所知障也融入自解脱，这是此道的特点，否则，即使是阿努瑜伽以下的密咒道，也会将不净的相视为过失，将清净的显现视为功德，因此需要特别努力，这就是此处的歧途。简而言之
English
The way the great peaceful appearance manifests is: These appearances vanish into ignorance of their own appearance. Like a five-colored rainbow appearing in ten directions on a cloth of wisdom, the appearance is pervaded by the appearance of wisdom adorned with clusters of five colors. Some say that recognizing the nature of appearance liberates one into the primordial ground. Third, the way the Sambhogakaya manifests is: The previous appearance vanishes, and in all directions, the appearance of clear light, the five clusters of families blazing with marks and examples, appear as father and mother, radiating the light of the five wisdoms, adorned with five sets of five retinues. All of them enjoy the uninterrupted six desires of their own appearance and also hold the functions of the five elements. Fourth, the way the Nirmanakaya appears is: The previous body and wisdom are the images of light appearing from the appearance part, like light appearing from the outside in. The three Nirmanakayas appear. First, the Svabhavikakaya, the self-existing Nirmanakaya, appears in the pure lands such as Abhirati, with the basis and what is based upon it, like the sun shining in a mirror. From that appearance part, the second, the Taming Beings Nirmanakaya, the six Thubpas, appear separately. At that time, in the realm of body and wisdom above, the inexhaustible wheel of ornaments of the Buddha's body, speech, and mind is self-appearing. Directly, the realm of the Svabhavikakaya is clear light. Below, the various joys and sufferings of the six realms are clearly visible without interruption to the perfectly pure eyes, so the teacher of the six Thubpas tames beings. From that appearance part, the third, the various Nirmanakayas, appear in accordance with their respective appearances. Some, due to clinging to the appearance of the six realms, enter samsara as if waking from a dream. Therefore, whatever one clings to, the nature of that place, all other impure appearances will vanish. Thus, all appearances of samsara and nirvana are merely the play of self-appearing emptiness. Therefore, without accepting or rejecting any appearance, leaving it as it is, even the subtle obscurations of knowledge that view abandonment and acceptance as obstacles go into self-liberation. This is the characteristic of this path. Otherwise, even the mantra paths below Anu Yoga view impure signs as faults and pure appearances as qualities, and therefore require special effort. This is shown as the wrong path here. In short.
Chinese
此外，自生任运宝（Lhundrup Rinpoche）具有基、道、果的三种“斯布”（sbubs，藏文音译，意为“容器”、“空间”或“内涵”）：在基础阶段，所有粗细显现都因错觉的力量而消融，处于内在光明状态，具有显现轮回与涅槃二者的潜能，因此被称为“基·自生任运宝之斯布”。由此显现的基显现·自生任运宝的显现等四种显现，既是显现轮回的错觉之基础，也是解脱之基础，因此被称为“道·自生任运宝之斯布”。基显现被认知为自显现，并因解脱的力量而消融，处于内在光明状态，这是如来法界如海般的显现之基础，因此被称为“果·自生任运宝之斯布”。如此，如果最初本净之基上没有自性具足的自处之基·自生任运宝之斯布，则没有基显现显现的因。如果没有基显现，则在自生任运八种显现方式中，智慧的显现报身，以及其力量如镜子般显现，对于大圆满的所化众生而言，显现为自相中显现的半化身报身或自性化身，以及自显现六道众生的界等，轮回与涅槃二者生起的门就不会被认识。这两者之间的联系将会断裂，从而无法实现调伏者与被调伏者的关系。一般来说，众生的自相是错觉，佛陀的自相是完全清净，虽然显现不同，但因为基上具有悲心，所以从基显现中显现，从而建立了调伏者与被调伏者的联系。如《秘密藏续》所说：“以大悲心相联系，六道时处无不显。”也就是说，六道的显现各自具有能够显现的错觉部分，这是由各自之门的轮回所安排的，因此自显现的部分在斯布转移时会自行返回。共同的部分是由共同的业和导师的事业所安排的，因此即使自己不在，也会在他人面前留下痕迹，这两者也需要区分开来。如此区分之后，从自生任运之门显现的各自之门的错觉显现，在没有显现的情况下，显现的六道部分，如同梦境一般，需要让其在本净之地自行返回。以此为象征，即使在中阴阶段，对于自相中显现的六道，自显现的化身所做之事与不做之事的两部分