Chinese
第三，在解脱之际占据稳固的地位，此后没有任何显现。在那第三个刹那，生起双运坛城的显现，以禅定的五天为次第。第一天，生起具足毗卢遮那自显坛城；第二天，金刚萨埵；第三天，宝生；第四天，无量光；第五天，不空成就，生起具足自显坛城。此后，所有自显忿怒尊众，以远离现在身体一切障碍的力量，虚空、空间、上下一切，都显现为薄伽梵饮血五部的大坛城，大者等同虚空，中者等同须弥山，小者乃至微尘。所谓的禅定之日，就是现在安住于三摩地的时间长短。未证悟刹那之理是智慧的部分，而禅定是安住三摩地的部分。刹那虽然归纳为三种，却没有矛盾；分为一种和五种，也没有矛盾。解脱之理，仅仅是认识到证悟生起的自性之时，除此之外没有错乱。禅定通过相续，对于详细解释的部分，没有更多更少的分辨。应当了知，所有禅定都被刹那所束缚。那时以三个要点解脱：那时，从自己的心间生起极其微细的光芒，那光芒与一切佛身的心间相连。那时，如果把握住自己的觉性，就会自然安住于无分别的禅定中。这被称为觉性融入光明。然后，从自己的心间生起如同缠绕的彩线般的光芒。然后，生起所有佛身融入自己身体的显现，那之后被称为光明反过来融入觉性。那时，对于修行者来说，相信自己的自显，应当忆念如同孩子投入母亲怀抱般的殊胜方便。在第四个刹那，生起四智合一的显现，在自己面前，如同展开水晶布幔般，其上如同倒扣水晶碗般，具有五种智慧的深邃光彩。其上如同展开黄金布幔般，其上如同倒扣黄金碗般，其上如同展开珊瑚布幔般。
English
Third, having secured a firm position at the moment of liberation, there are no further appearances. In that third instant, the appearance of the union mandala arises, in sequence over five days of meditation. On the first day, Vairocana arises with his self-appearing mandala; on the second, Vajrasattva; on the third, Ratnasambhava; on the fourth, Amitabha; on the fifth, Amoghasiddhi, arises with his self-appearing mandala. After that, all the self-appearing wrathful deities, with the power of being free from all the obscurations of the present body, all of space, the intermediate space, above and below, appear as the great mandala of the five families of the Bhagavan Heruka, the great one equal to space, the medium one equal to Mount Meru, and the small one down to the size of an atom. The days of meditation are the length of time one remains in samadhi. Understanding the way of realizing the instant is the aspect of wisdom, while meditation is the aspect of abiding in samadhi. Although the instant is condensed into three aspects, there is no contradiction; even if divided into one and five, there is no contradiction. The way of liberation is merely recognizing the time of the arising of realization, and there is no confusion beyond that. Through the continuum of meditation, there is no more or less distinction made in the detailed explanations. It should be known that all meditations are bound by the instant. At that time, liberation occurs through three key points: At that time, a very subtle light arises from one's own heart, and that light appears to connect to the hearts of all the Buddhas. At that time, if one grasps one's own awareness, one will naturally abide in non-conceptual meditation. This is called awareness merging into light. Then, from one's own heart, a light arises like a twisted thread of colored yarn. Then, the appearance arises of all those Buddhas dissolving into one's own body, and after that it is called light returning to awareness. At that time, for practitioners, trusting in their own self-appearance, they should remember the supreme method like a child entering its mother's lap. In the fourth instant, the appearance of the union of the four wisdoms arises, in front of oneself, as if a crystal cloth is stretched out, and on top of that, like a crystal bowl turned upside down, possessing the profound radiance of the five wisdoms. On top of that, like a golden cloth is stretched out, and on top of that, like a golden bowl turned upside down, and on top of that, like a coral cloth is stretched out.
Chinese
就像在孔雀石上面倒扣着一个珊瑚碗。在其上，就像铺开一块绿松石的布，上面倒扣着一个绿松石碗，伴随着细微光芒的智慧光辉，显现出如同孔雀翎眼一般的景象。现在修习时，四种智慧结合的显现只在前方显现，不会从其他方向显现。在中有的阶段，据说会从东方等各个方向显现。那时，要忆念如金刚杵般不变的殊胜方便。在此，由于对法界功德的理解不够透彻，力量尚未圆满，因此需要引发对四种智慧结合的理解。全知者认为，在此与尚未在原始清净中解脱相联系，并将其置于四种结合之中。认为心智粗钝者不会有成就之相，这是非常不合理的。如是说，实际的果位圆满是五种智慧的显现，因此必须了解续部的意旨极其深奥而稳固。在那第五个刹那，大基显的显现是：慈悲如涌现般，对众生生起悲悯。光明如涌现般，五种智慧的彩虹充满。智慧如涌现般，无分别念安住于内。身如涌现般，寂怒光明的身充满虚空。无二如涌现般，不分别一与多。尽边如涌现般，任运自成于自性中显现。清净智慧之门如涌现般，自性原始清净的显现，见到如无云晴空般的景象。不清净轮回之门如涌现般，下方显现六道众生的景象。如是，从任运自成显现的力量中，在五种智慧的刹土中，无量圆满报身佛的显现也在正前方自然显现。从功德的力量中，四面八方自然显现不可思议的化身佛。从慈悲的力量中，下方六道众生的景象也无量地自然显现。轮回恶趣的嬉戏是智慧的显现。如是说。对于这些，忆念如金刚杵般不变的教言，认识自显现，在原始清净的地上稳固立足，从那以后，任何显现都不会
English
Like a coral bowl overturned on top of malachite. On top of that, like a turquoise cloth spread out, with a turquoise bowl overturned on top, along with the subtle radiance of wisdom, appearances arise like the eyes on a peacock's feather. Now, during practice, the appearance of the union of the four wisdoms appears only in front, not from other directions. In the bardo state, it is said to appear from various directions such as the east. At that time, one should remember the supreme method, like an unchangeable golden needle. Here, because the qualities of the expanse are not fully realized, the potential is not complete, so it is necessary to elicit the meaning of the union of the four wisdoms. The Omniscient One states that here, it is connected with not yet being liberated in primordial purity and placed in the union of the four. To think that those with coarse minds do not have the appearance of accomplishment is very unreasonable. Thus, the complete fruition of the actual result is the appearance of the five wisdoms, so it is necessary to understand that the intention of the tantra is extremely profound and stable. In that fifth instant, the appearance of the great ground appearance is: Compassion arises like a surge, compassion arises for sentient beings. Light arises like a surge, the rainbow of the five wisdoms fills everything. Wisdom arises like a surge, non-conceptualization abides within. Body arises like a surge, the peaceful and wrathful, clear light bodies fill the sky. Non-duality arises like a surge, one does not discriminate between one and many. Exhaustion of extremes arises like a surge, spontaneous accomplishment is clear in its own nature. The door of pure wisdom arises like a surge, the appearance of one's own nature, primordial purity, is seen like a cloudless sky. The door of impure samsara arises like a surge, below, the appearances of the six realms appear. Thus, from the power of spontaneous appearances, in the fields of the five wisdoms, the immeasurable appearances of the enjoyment body are also naturally clear directly in front. From the power of qualities, the unimaginable appearances of the emanation body naturally appear in all directions. From the power of compassion, the appearances of the six realms below also appear immeasurably and spontaneously. The play of samsara and the lower realms is the manifestation of wisdom. Thus it is said. For these, remembering the instructions like an unchangeable golden needle, recognizing one's own appearances, firmly establishing oneself on the ground of primordial purity, from then on, no appearance will
Chinese
生起。八门显现之理与中阴二者中，第一者是：自心之内的声调，基现之分，光明从脉外显于虚空。不净之门，法性现前之时为主，因为光明和外面的土石，里面的分别念全部显现于根识。智慧之门是修行时显现的觉受之相。如光般显现是增长，如身般显现是圆满，法尽之时是无二，如解脱般显现是慈悲，在所有这些时候，内在的智慧如慈悲般显现。这些圆满后，基现融入于基。第二者是：第一中阴，本净之显现。基现之分显现为光明。任运成就之显现中，身显现为光蕴，智慧与四光结合。任运珍宝之显现中，有净与不净二门。自识本面之时，慈悲与无二如解脱般显现，之后力融入于基。如此，因为基上有基现，所以在修行时，最初中阴，无论何时迷惑，都会遇到八种显现之理。八种融入之理是：从自显现中，也就是慈悲融入于慈悲，譬如太阳落山时的光芒。因为六道显现之相不显现于自面，所以没有迷惑之名。智慧融入于智慧，譬如孩子进入母亲的怀抱。光融入于光，譬如彩虹消失于空中。身融入于身，譬如瓶子的身。无二融入于无二，譬如河流融入于河流。解脱融入于解脱，譬如虚空融入于虚空。清净智慧之门，本体融入于本净，譬如狮子抓住雪。不清净轮回之门融入于清净智慧之门，譬如拆除帐篷的绳索。如是。其余的意义是：此法的宗义有两种佛，正等觉佛与现证圆满佛。在没有达到道的标准时，在物质与觉性分离时，不取受转世，在中阴获得解脱的征象，焚烧遗体等之时，遗骸出现光、声、地震等。身的因有两种，本体之因，一切有情本来具有光明之身，以及
English
Arising. Among these eight ways of appearing and the two bardos, the first is: The resonance within one's heart, the aspect of the basic appearance, the light-essence appears in the outer sky. The impure door, at the time when the nature of reality manifests, is the main thing, because all the light and the outer earth and stones, and the inner aggregates of thoughts, appear to the senses. The door of wisdom is the experiences of appearance and awareness during the time of practice. Appearing like light is increase, appearing like form is completion, when the Dharma is exhausted, it is non-duality, and appearing like liberation is compassion. At all those times, inner wisdom appears like compassion. When these are completed, the basic appearance dissolves into the base. The second is: The first bardo, the appearance of primordial purity. The aspect of the basic appearance appears as clear light. In the spontaneous appearance, the form appears as a cluster, the union of wisdom and the four lights. In the spontaneous precious appearance, there are the two doors of purity and impurity. When one recognizes one's own face, compassion and non-duality appear like liberation, and then the energy dissolves into the base. Thus, because there is a basic appearance on the base, during the time of practice, the initial bardo, whenever there is confusion, one will encounter eight ways of appearing. The eight ways of dissolving are: From self-arising, that is, compassion dissolving into compassion, like the rays of the setting sun. Because the appearances of the six realms do not appear to one's own face, there is no name for confusion. Wisdom dissolving into wisdom is like a child entering its mother's lap. Light dissolving into light is like a rainbow disappearing into the sky. Form dissolving into form is like the form of a vase. Non-duality dissolving into non-duality is like a river dissolving into a river. Liberation dissolving into liberation is like space dissolving into space. The pure door of wisdom, the essence dissolving into primordial purity, is like a lion seizing snow. The impure door of samsara dissolving into the pure door of wisdom is like dismantling the ropes of a tent. Thus. The additional meaning is: In this Dharma's tradition, there are two kinds of Buddhas: the perfectly complete Buddha and the manifestly complete Buddha. When the path has not reached its limit, when matter and awareness separate, without taking rebirth, signs of liberation in the bardo, at the time of cremation of the body, etc., light, sound, earthquakes, etc., will occur in the remains. There are two causes for the form: the essential cause, all sentient beings inherently possess the form of clear light, and
Chinese
有舍利子是因为，此处通过生圆次第的明观，显现由清净的元素聚集而生。潜在的是未成熟的自性，显现的是成熟的舍利身。从圆满中显现父尊母尊、坛城和曼荼罗。从生圆次第未成熟时，显现文字、手印、半身和单独的形象。此处身有寂静和忿怒两种，如果两者都有，则死后会解脱为法身，因此归结为今生解脱，没有法性中阴。如果出现寂静身，则此显现一停止，立即在光明自显中，五天后解脱。这没有转世。如果出现忿怒身，则在光明时，在声音、光和射线中解脱时，自生圆满的因地显现，停留片刻。二十一天后，在中阴中做转世之事。这些身的处所从头和脊椎骨之间出现。舍利和舍利子两种，前者的因是，总的来说，一切众生本来就安住于五种佛性的自性中，既是各自的，又不是各自的。执持那些身的种姓和命为舍利，五种舍利未成熟，潜在存在。瑜伽士修习光明心髓道，成熟显现，从舍利身燃烧中：夏日热拉姆是善逝舍利。（藏文：ཤ་རི་རམ་，梵文天城体：शरीर，梵文罗马拟音：śarīra，汉语字面意思：身体）。同样，瓦日热拉姆是金刚部的舍利。（藏文：བ་རྭི་རམ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）。曲日热拉姆是珍宝。（藏文：ཆུ་རྭི་རམ་，梵文天城体：जल，梵文罗马拟音：jala，汉语字面意思：水）。贝日热拉姆是莲花。（藏文：བསེ་རྭི་རམ་，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：莲花）。同样，雅日热拉姆被称为业部的舍利。（藏文：ཉྭ་རྭི་རམ་，梵文天城体：कर्म，梵文罗马拟音：karma，汉语字面意思：业）。颜色是蓝、白、黄、红、绿等各种颜色。处所是：夏日热拉姆在头部，瓦日热拉姆在肋骨之间，曲日热拉姆在肝脏之上，贝日热拉姆在肾脏，雅日热拉姆在肺脏之上。法螺是不退转的标志，这也是通过寂静和忿怒的区分分为两部分。大小如豆子或小豆，形状圆形，有五种光芒。依次是骨、热、血、产生的清净精华。舍利是清净精华中最清净的。舍利不会被元素损害，即使用铁锤敲打也不会损坏。舍利子的因是白色和红色的清净精华，以及肉、骨、热、气的清净精华混合而成，形状圆形