English
Through diligence, as Maitreya said, "Having accomplished calm abiding, one should train in insight." Thus, when the steps are fulfilled to the standard, in the end, just as when one goes to the Golden Island, not even a speck of dust of earth and stones can be found. Whatever thoughts and mental events arise, the appearance and mind are inseparable, appearing as the great ground of liberation, free from the session of meditation. As the Rangshar says: "The ungrasping nature of reality, the self-illuminating expanse of bliss. Without thought, playing in the nature of reality that pervades the sky. The nature of reality without grasping, clear in its own place. The self-liberation without thought, the power of bliss. Without limit, pervading all self-appearance. The true nature of reality, descends to the ground of great bliss." Thus, at the time of meditation, it is said by means such as "the method of clear passage." As a method for the six aggregates to appear as friends of qualities, whatever thoughts arise, one should not reject them, nor should one cultivate them, nor should one follow them. If one does not move from the state of unbornness, then one will obtain all the qualities of pure faculties, such as the five eyes of gods and flesh, and the six superknowledges. As it is also said in the Kunjed: "The beginning, the end, the middle are peaceful, existence and sorrow, nirvana are peaceful, spontaneously accomplished great bliss, the incomparable wisdom, from the awareness of one's own power, the Dharma does not arise from another." If thoughts are connected with objects, they are ordinary. If one turns away from that, then as just said, in the consciousness that is clear like a mirror, the objects of appearance are uninterrupted, shining like stars and moons appearing in the sea, but at the time when it is not covered by the mind of conceptualization, then, because the object of grasping and the mind of grasping are disconnected, each self-aware, without conceptualization, one will now go to the ground of the supreme wisdom guru. As it says in the Thalgyur: "From the complete purity of existence and non-existence, the attachment to the objects of the five senses is purified, the grossness of the five elements is purified, it shows the increasing appearance of the purity of wisdom, from which arises the nature of the exhaustion of phenomena." To summarize the meaning of the occasion, as it is said by "in short" and so on, all that has been said above is summarized into the five paths that will be explained. First, the path of the sphere of reality is completely exhausted in the one inconceivable nature of reality. As the Rangshar says: "The wisdom of the sphere of reality is the great emptiness.
Chinese
以及自性，明亮的光明景象，以及智慧觉性的行境三者。这三者聚合之处，称为法界。如此宣说。第二，觉性的道是殊胜的智慧，不作分别念的同时，能了知一切法的总相和自相不混杂，并且通达自性清净，由于没有任何比它更殊胜的，所以是殊胜的。如《牟帝噶鬘》中说：以智慧能同时了悟诸法，殊胜是所有之顶。又如《文殊根本续》中说：以大智慧于一瞬间，能将一切法容纳于心中。如此宣说。第三，光明道是远射水灯和明点空性灯，分为两种。第一种，在入胎时，于脐带脉结内有灯，并且先生起地、水二界之眼，后者生出身躯，前者生起眼睛的所依、根、光脉的三种精华，从脐轮到心间，然后到脊椎，然后到两耳内侧，大脑缠绕后分为三支。而且，在每个眼睛的眼珠中央，在没有血液和血清的根部下方，如同倒置的羊角般的内部充满了光之丝线，朝向眼睛的开口内有光脉各一，中间剩余的一根插入梵穴，其中有无分别念的觉性相续和五层叠加的九种显现的光明点，具有四种灯的成分。脉端是水灯，明点是空灯，五光是法界灯，无分别念的觉性是智慧灯。如果区分，五大聚合的远射是如风之精华的脉角形状，安住于显现、摄取、增益三者的部分。智慧聚合的远射是，当光芒错觉清净时，执持光明自显现。根聚合的远射是执持所见显现的自相。共有三种。解释为：轮回涅槃之法从远处显现，如绳索般束缚和解脱的作用，与道结合后，在上面也已说明。第二种是：串习内在明澈本净的法界，远离边际，无有垢染之义，由此对法界本来具有的三身景象，从清净风的部分生起。
English
And the very nature, the clear light appearance, and the three realms of wisdom and awareness. The place where these three converge is called the Dharmadhatu. Thus it is said. Second, the path of awareness is the particularly special wisdom, which, while not being conceptual, knows the general and specific characteristics of all phenomena without mixing them, and thoroughly understands the pure nature. Because there is nothing more excellent than it, it is supreme. As it says in the "Pearl Garland": "With wisdom, one understands all phenomena simultaneously. Supreme is the pinnacle of all." And as it says in the "Manjushri Root Tantra": "With great wisdom, in an instant, one holds all phenomena in one's heart." Thus it is said. Third, the path of clear light is the far-reaching water lamp and the thigle (bindu) emptiness lamp, which are of two types. The first is that at the time of conception in the womb, there is a lamp inside the navel chakra knot, and the two eyes of the elements arise first. The latter generates the body, and from the former arise the three essences of the eye's support, faculty, and light channels, from the navel to the heart, then to the spine, then to the inner sides of the two ears, where the brain coils and divides into three branches. Moreover, in the center of each eye's pupil, in the root below where there is no blood or serum, inside the inverted horn-like structure is filled with threads of light, and in the opening facing the eye, there is one light channel each, and one central channel that inserts into the Brahma aperture, in which there is a continuous stream of non-conceptual awareness and a five-layered stack of nine manifesting light points, having the qualities of all four lamps. The tip of the channel is the water lamp, the thigle is the emptiness lamp, the five lights are the Dharmadhatu lamp, and non-conceptual awareness is the wisdom lamp. If differentiated, the far-reaching of the assembled elements is like the horn-shaped channel of the essence of wind, abiding in the aspects of appearance, gathering, and increasing. The far-reaching of the assembled wisdom is that when the illusions of light rays are purified, it holds the self-appearance of clear light. The far-reaching of the assembled faculties is that it holds the specific characteristics of the perceived object of sight. There are three types. It is explained that the phenomena of samsara and nirvana appear from afar, like the function of a lasso binding and liberating, and having been combined with the path, it has also been shown above. The second is: by familiarizing oneself with the meaning of the inner clear, primordial purity of the Dharmadhatu, which is free from extremes and without impurities, from the aspects of the three kayas that are inherently present in the Dharmadhatu, arises from the purified aspect of wind.
Chinese
现在，显现为光明道之景象，可分为五种：寂止觉性之明点，将轮回与涅槃的二元对立融为一体；身住脉之明点，将痛苦显现为大乐；世俗因之明点，将蕴界聚合为一味；胜义无戏论之明点，将法界与觉性融为一体；自生果之明点，将日夜融入光明，使胜者的证悟融入广大无垠之虚空。第四，顿超之道是当下解脱，即在证悟基位无有之处时，自性清净不会改变，无论根本如何动摇，景象无有基础，显现无有处所，觉性无有依凭，法尽名灭，四种了悟圆满。也就是说，证悟方式是通透彻悟，解脱方式是原始清净，获得方式是安住本位，对这三者生起定解，并安住于此，不离这三个要点。如此，观无自性之通透，安住于当下解脱之决断，将超越心识送至穷尽之地。圆满自生中，觉性即是安住之方式，解脱方式、证悟方式、获得方式亦然。安住于无生之处时，观法、住法、送法亦然。如是说。第五，脱噶之道是法界与觉性，内法界已于前述，外法界是清净之虚空，在光明道中，于法界之围墙内，法性之音声显现于清净之根境中，觉性摄集金刚链之体性，是清净法界之明灯。明灯燃起时，清净法界之明灯，觉性本自摄集体性，显现金刚链之网。谁对此熟悉，即得其义。湛蓝不变自明亮，安住于周匝之围墙内，自明外境之显现中，体性本然不造作。如是说。分为三种：明灯燃起时，安住于基位之清净法界，执持觉性智慧为身；显现于道位之法界，摄集觉性明点之精华；显现于境位之法界，执持金刚链为精进。此等皆是其分类。如是说。未来具缘之众
English
Now, appearing as the vision of the clear light path, it can be divided into five: The bindu of peaceful abiding awareness merges the duality of samsara and nirvana into one; the bindu of the body-abiding channels manifests suffering as great bliss; the bindu of conventional cause gathers the aggregates and elements into one taste; the bindu of ultimate non-elaboration unites the dharmadhatu and awareness; the bindu of self-arisen fruit blends day and night into clear light, merging the Victorious One's realization into the vast, boundless expanse. Fourth, the path of Trekchö is simultaneous liberation, that is, when realizing the ground as without location, the nature remains unchanged from its purity, so no matter how the root trembles, appearances are without ground, manifestations are without location, awareness is without support, and dharma ends without name, the four understandings are perfected. That is to say, the way of realization is thorough penetration, the way of liberation is primordial purity, and the way of attainment is abiding in one's own place. Having gained confidence in these three, one should become familiar with them, without wavering from these three key points. Thus, view the thorough penetration of no self-nature, rest in the decisive cut of simultaneous liberation, and send the transcendence of mind to the point of exhaustion. In the self-arisen perfection, awareness itself is the way of abiding, as are the ways of liberation, realization, and attainment. When abiding in the unborn place, the ways of viewing, resting, and sending are also the same. So it is said. Fifth, the path of Tögal is the dharmadhatu and awareness. The inner dharmadhatu has already been shown above, and the outer dharmadhatu is pure space. When practicing the path of clear light, within the enclosure of the dharmadhatu, the sound of dharmata arises in the pure sense objects, and awareness gathers the essence of the Vajra Lattice Chain, which is the pure dharmadhatu lamp. When the lamp is lit, the pure dharmadhatu lamp, awareness naturally gathers the essence, appearing as the net of the Vajra Lattice Chain. Whoever is familiar with this attains its meaning. The unchanging, self-luminous dark blue abides within the surrounding enclosure, and in the appearance of the self-luminous outer objects, the essence is naturally unmade. So it is said. There are three divisions: When the lamp is lit, the pure dharmadhatu abiding in the ground holds awareness-wisdom as the body; the dharmadhatu appearing on the path gathers the essence of the bindus of awareness; the dharmadhatu appearing in the object holds the Vajra Lattice Chain as diligence. All of these are its divisions. So it is said. Those of the future who are fortunate
Chinese
这些被说成是劝请有漏者进入此殊胜道等。这些方式是自性大圆满的五种无上道，是全知日亲的全部自宗中最极超胜的，认为一生可以成办究竟的人们应该知晓，从无始以来就与无明的友伴一同相处，被颠倒错乱的欺骗所引导，在无边无际轮回的荒野中，被无法忍受的恐怖、令人毛骨悚然和可怕的境地所束缚，被十不善业和八万四千烦恼的行作的铁链紧紧束缚，耗尽了所有存在的可能性。从今天开始，生起对束缚的强烈厌恶之心，如山崖崩塌般，迅速进入寂静圣洁、大乐的城市，证得涅槃，获得四身的王位，应当亲近此殊胜的方便或道路。如今，远离了闻思的良好智慧之光，陷入愚昧的奇妙黑暗中，像瞎子一样对待真实的意义，仅仅将自明空性理解为目标，然后说：“我是大圆满的具缘者，现量证悟了法性，不畏惧涅槃，不畏惧轮回。虽然末法时代的身体没有像往昔的胜者一样，但因为与那些证悟相同，所以一旦身体瓦解，就像瓶子破碎虚空一样，前往法身之地。”于是随意饮用黑酒，做着粗俗的行为。还有一些人，无论属于哪个宗派，都将八大持明所加持的甘露修法视为狩猎的工具，在村庄里用鲜红的动物血肉来供养三宝，自认为是在供养，实际上是对外道的顺世论仪式非常精通，这些人无疑是彻底摧毁佛教珍宝树根的魔鬼的强大铁锤，想到这里，我甚至流下了眼泪。此外，伟大的论师龙树菩萨说：现在极其恶劣的人，摧毁胜者的教法。