English
Having been liberated from this place, there is no need for other wisdom realizations. At that time, reading, holding, meditating, and writing treatises, as well as thinking about their meaning, etc., all sectarian views made with intellect, when they disappear like ripples on water, the three aggregates of outer appearance, inner self, secret, and mind merging into one, transcending tangible things, realizing emptiness and clarity like the moon in water, the phenomena of appearance are exhausted. Mountains, rocks, and walls cannot obstruct. The mind abides in the truth of the noble ones, attaining clairvoyance and supernormal powers, etc. Completely liberated from samsara. As the "Lion's Strength Perfection Sutra" says: Seeing the truth of the noble ones is the son of the Victorious One. When realization is integrated into one's mind, there is always happiness. Moreover, if one is liberated from the ground of emptiness, equality, and primordial purity, even the particles of the body's four elements will be burned by the fire of wisdom, and like mist dissipating, one will depart into the sky with great miraculous powers. When awareness dissolves into the realm of the Dharmakaya, it is called the Buddha without aspirations, and that is the true nature. Furthermore, as the "Heap of Jewels Sutra" says: Because there is no appearance and no realization, all appearances are self-purified, and everything becomes purely and naturally the great kind of emptiness and clarity. The four elements of earth, water, fire, and wind, each of their powers not appearing, rise into the sky like mist. If it is for the benefit of others, those things that rise into particles will also be blessed as relics and kept. When realization reaches its limit, the wind-mind, without distraction for the benefit of others, is allowed to return to its original state, and those who have not become particles will experience the body becoming smaller, lighter, and so on. The phenomena arising from awareness dissolving into transparency and resting in primordial purity, as the "String of Pearls" says: From the beginning of primordial purity, all defilements are exhausted. The first arising exhausts the lineage. Secondly, the special feature of teaching the Tögal instructions that exhaust appearances, etc., is explained. At the peak of the nine vehicles, not only surpassing the inner three sections of Semde and Longde, but also the unsurpassed path of Tögal, which is deeper than the Trekchö instructions of the Secret Mantra section, awareness from the Vajra Chain to the deity's form, the luminosity of perfected accomplishment, the unobstructed radiance appearing directly as it is, thereby avoiding wrong paths.
Chinese
简而言之，在《Thalgyur》中说：“这并非从指示自地的基础上，而是轮回之缘的进入。而是纯粹地，突然地，在境与识的显现上，直接从各自的基脱离。”因此，外在显现的土石山岩等境相的粗重事物，以及内在能使一切烦恼垢染耗尽，因此，大种的显现能使智慧光明大放异彩，通过现证无学道的果位，如果内在的元素通过彻底的修习达到极致，那么身体就能从微细的粒子中变得清澈，以有无的光身，在轮回未空之际安住，展现不可思议的利生事业，并非如此。如果未能达到极致，因此无法做到那样，即使加入其中，要诀的力量也比之前强大。虹身大迁转成熟为金刚身，在《虚空藏续》中说：“执著错乱之意的身体，为了诸元素在自地清净，此亦无显现，在自地消失。以觉性执持的光之身，如水中月之坛城。此时法性耗尽且临近。”如是说。之后，为了他利，直到轮回未空之际所作的事业，在《牟提迦鬘》中说：“因漏尽故非粗重，因事物耗尽故安住于空性。无二无增之自性，超越离法的方便。无分别之光明使动摇清净，明与空无二，二资粮圆满。”如是说。实际修行的次第在其他地方可以了解，而此诀窍的特点归纳为四灯。在《自显现》中说：“在虚空空性的坛城中，无造作的四种灯，以无间断之义而显明。觉性法界的灯是，在虚空空性的法界中央，法界的自性是光的身，无间断、非间断之相显明。具足五智之意之身，以连珠的方式显现。那即是去和来，动摇和交合。在觉性法界的灯中，放入，如果觉性不动摇，则极善宣说不变之证悟。智慧自生灯是，断除一切增益，以及明点空性之灯是，若无勤任运而生起，则以远系水之灯，不散乱地观视之。”
English
In short, in the Thalgyur, it says, "This is not from the basis of indicating one's own land, but the entry of the conditions of samsara. But purely, suddenly, in the appearance of object and consciousness, directly freed from the basis of each." Therefore, the gross objects of external appearances such as earth, stones, mountains, and rocks, and internally, because it makes all the defilements of afflictions exhausted, therefore, the appearance of the great elements can make the wisdom light shine brightly, through manifesting the fruit of the path of no more learning, if the internal elements are thoroughly practiced to the extreme, then the body can become clear from the subtle particles, with the light body of existence and non-existence, abiding until samsara is empty, displaying inconceivable activities for the benefit of beings, it is not so. If it fails to reach the extreme, therefore unable to do so, even if joining in this, the power of the key point is stronger than before. The great transference of the rainbow body matures into the vajra body, in the Klong Drug Pa it says, "The body of mind grasping at delusion, for the sake of the elements purifying in their own place, this also is invisible, disappearing in its own place. The light body held by awareness, like a mandala of the moon in water. At this time, the nature of reality is exhausted and near." Thus it is said. After that, for the benefit of others, the activities done until samsara is not empty, in the Mutig Trengwa it says, "Because the outflows are exhausted, it is not coarse. Because things are exhausted, it abides in emptiness. The nature of non-duality and non-increase, transcends the means apart from Dharma. The non-conceptual luminosity purifies movement, non-duality of matter and awareness, two accumulations are perfected." Thus it is said. The actual order of practice can be understood elsewhere, and the characteristics of this instruction are summarized into four lamps. In the Rangshar it says, "In the mandala of empty space, the four kinds of uncreated lamps, are revealed by the meaning of non-interruption. The lamp of awareness's sphere is, in the center of the sphere of empty space, the nature of the sphere is the body of light, the appearance of non-interruption and non-interruption is clear. The body of mind possessing five wisdoms, appears in the manner of a continuous string. That is, going and coming, moving and copulating. In the lamp of awareness's sphere, put in, if awareness does not move, then the unchanging realization is very well explained. The self-born lamp of wisdom is, cutting off all superimpositions, and the lamp of empty bindu is, if it arises effortlessly, then with the distant water lamp, look at it without distraction."
Chinese
那，被说成是完成禅修的程度。如是说。在颠倒中说到的清净法界灯是，像这样指示的觉性法界灯是一个意思。这样，在四个灯中，远系水灯是显现的门，觉性部分的能量被称作向外境显现的远。那个显现也随着有无补特伽罗而系缚解脱，因此加入了系的音声。清净法界灯是显现的基础内法界和，显现处的外部法界二者。明点空灯是，显现各种空相的形象。智慧自灯是自明的体性如实胜观。如果对后面的这个进行区分，那么在一切的开始都要加上“种种”。救度１的，行动２的，摄集３的，分别４的智慧，通过作用的门安立为基础。自显中说，那也是觉性的体性，具有四种智慧。四种智慧是这样的：种种解脱智慧是，救度一切的。救度烦恼清净的刹土。救度无念无生。救度无明觉性的界中。智慧在无念状态中救度。因此是救度智慧。种种行动智慧是，五身在原始清净的法界中行动。五光在无执的法界中行动。觉性在智慧的法界中行动。灯在虚空的法界中行动。因此是行动智慧。种种摄集智慧是，将五大摄集到五光中。将虚空摄集到灯中。将五身摄集到觉性的状态中。将觉性摄集到无念中。因此是摄集智慧。种种分别智慧是，将无明和觉性分为二。将烦恼和智慧分为二。将清净和不净分为二。将轮回和涅槃分为二。将有念和无念分为二。将好和坏分为二。因此是分别智慧。如是说。像这样努力随顺，四种任运自成显现依次显现。在颠倒中，以法性现量显现，超越心识执着的道路。体验
English
That is said to be the extent of accomplished meditation. Thus it is said. In the Viparyāsa, the pure Dharmadhatu lamp is said to be, like this, the indicated awareness Dharmadhatu lamp is of one meaning. Thus, among the four lamps, the distant-rope water lamp is the door of manifestation, and the energy of the awareness part is called the distant, which appears to the external object. That appearance also binds and liberates according to whether there is a person or not, so the sound of the rope is added. The pure Dharmadhatu lamp is the inner Dharmadhatu of the manifestation base and, the outer Dharmadhatu of the place of manifestation, the two. The Bindu empty lamp is, the appearance of various forms of emptiness. The wisdom self-lamp is the nature of self-awareness, just like superior seeing. If we distinguish this latter one, then at the beginning of everything, we must add "various". The wisdom of liberation 1, the wisdom of action 2, the wisdom of gathering 3, the wisdom of separation 4, are established as the basis through the door of action. In Self-arising it says, that is also the nature of awareness, endowed with four kinds of wisdom. The four kinds of wisdom are like this: The wisdom of various liberations is, liberating everything. Liberating the pure realm of afflictions. Liberating non-thought and non-birth. Liberating ignorance in the realm of awareness. Wisdom liberates in a state of non-thought. Therefore, it is the wisdom of liberation. The wisdom of various actions is, the five bodies act in the Dharmadhatu of original purity. The five lights act in the Dharmadhatu of non-grasping. Awareness acts in the Dharmadhatu of wisdom. The lamp acts in the Dharmadhatu of space. Therefore, it is the wisdom of action. The wisdom of various gatherings is, gathering the elements into the five lights. Gathering space into the lamp. Gathering the five bodies into the state of awareness. Gathering awareness into non-thought. Therefore, it is the wisdom of gathering. The wisdom of various separations is, dividing ignorance and awareness into two. Dividing afflictions and wisdom into two. Dividing pure and impure into two. Dividing samsara and nirvana into two. Dividing thought and non-thought into two. Dividing good and bad into two. Therefore, it is the wisdom of separation. Thus it is said. By striving in accordance with this, the four spontaneous appearances gradually appear. In the Viparyāsa, by the direct perception of Dharmata, it transcends the path of mental clinging. Experience
Chinese
从增长之上，错觉之显现消逝，中阴之智慧得以显现。觉性圆满之显现，超越三身分别之道路显现。法性穷尽之显现，断绝三界轮回之延续。如是。以胜观之觉性观照金刚链，法性现前开启净土之门。修持增长为化身，圆满为报身，穷尽时得见法身之显现。此亦于一切形态中，不离四种安住之法。首先，如海安住：于《虚空藏六法》中云：诸根之门清明时，心之分别念即灭。如是。如海无风，星辰罗列，然水不执著，星辰亦不移动，境相不灭，然觉性通透，无有束缚。其次，觉性安住：于《顿超脱噶》中云：圣者之义离于心，诸根一时解脱时，自之成就边际灭，无有依与执之时，真实法性尝其味，三界还灭无所依，如虚空融入虚空般，耳传殊胜亦如是。如是自明觉性广大，内外无有边际，超越分别，三界还灭之垢染亦尽。第三，显现安住：于《宝积经》中云：有法显现为相时，我之功德自显现，于此不取亦不舍。如是五境之显现如彩虹般不混杂，觉性之清明如镜般显现，不特意收集，不作对治，不收于自地，任其显现，于广大之法性中无有超越。第四，如山安住：于《无字经》中云：如山安住，见解秘密，非是疑惑，动摇自然无。如是，于法性之意境中安住，如山般获得不动摇之定解之时，种种因缘之显现如风般不动摇。如是，达到此等步骤之量度之证相为：于《顿超脱噶》中云：如是之修持谁能取，证相与量度如是示：身轻且明空显，不触地而无有碍，语之能力圆满，言语成双