Chinese
等等，轮回与涅槃的界限不分。此时，刹那间安住于自性清净的觉性之地，认识自性后，从那状态中不退转，要忆念如射出巨箭般不退转的窍诀。如《日月和合》中所说：之后，自己的觉性融入上方的光明中，体验八种显现方式。那时，也会见到下方的报身忿怒尊的显现。何为八种显现方式？如慈悲般显现，轮回与涅槃的界限不分。如光明般显现，一切显现都在内明亮。如身般显现，知识的门不向外打开。如智慧般显现，一切显现都是空明。如无二般显现，自己的觉性安住于一境。如无边解脱般显现，不住于任何边。如不净轮回之门般显现，有之生源不停止。如清净智慧之门般显现，与法性相连。那时，要忆念如不退转的巨箭般的殊胜方便。如此，自性清净的觉性具有本来存在的八种显现的利益，身、智慧、慈悲、功德和事业显现，自性的意义显现。如果没有这些显现方式，觉性就会变得空虚或轮回与涅槃的联系断绝，慈悲利他将永远不会发生。而且，这些轮回与涅槃在自性中显现的部分，现在也不可能显现给任何人，因此这是任运成就的显现方式不停止的功德。如《珍宝堆积》中所说：任运成就的显现不停止，各种显现的自性，显现为各种大功德。显现的八门，也以八功德的方式显现。从六道逃脱的出口被自己切断，那些与轮回相连的绳索断裂者，为了用慈悲的绳索抓住他们，以四生的形象对众生，显现为大慈悲。轮回与涅槃在自性中相互关联的功德，以二者混合的方式显现。如果没有这些，轮回与涅槃的脐带就会断裂，会变成没有证悟的过失，所以功德产生的道理仅此而已。在诸佛的自性之地，如身体和影子一般，为了被显现的五光所遍布，内在的显现自然明亮，以五光的形态
English
Etc., the boundary between samsara and nirvana is not separated. At this time, for a moment, abide in the ground of self-originated purity of awareness, and having recognized self-nature, do not turn back from that state. One should remember the pith instructions like not turning back from shooting a great arrow. As it says in "Sun and Moon Union": After that, one's own awareness dissolves into the light above, and one experiences the eight ways of appearing. At that time, the appearances of the wrathful deities of the enjoyment body below will also be seen. What are the eight ways of appearing? Appearing like compassion, the boundary between samsara and nirvana is not separated. Appearing like light, all appearances are clear within. Appearing like the body, the door of knowledge does not open outwards. Appearing like wisdom, all appearances are empty and clear. Appearing like non-duality, one's own awareness abides in one-pointedness. Appearing like boundless liberation, it does not abide in any extreme. Appearing like the door of impure samsara, the source of existence does not cease. Appearing like the door of pure wisdom, it is connected to the nature of reality. At that time, one should remember the supreme means like the great arrow that does not turn back. Thus, the self-originated purity of awareness has the benefit of the eight ways of appearing that have existed from the beginning, and the body, wisdom, compassion, qualities, and activities appear, and the meaning of self-nature arises. If these ways of appearing are not present, awareness will become empty or the connection between samsara and nirvana will be severed, and compassionate activity will never occur. Moreover, these parts of samsara and nirvana appearing in self-nature are not likely to appear to anyone now, so this is the merit of the spontaneously accomplished way of appearing that does not cease. As it says in "Pile of Jewels": Because the spontaneously accomplished appearing does not cease, the nature of various appearances, appears as various great qualities. The eight doors of appearing, also appear in the manner of eight qualities. The exits for escaping the six realms are cut off by oneself, and those whose ropes connected to samsara are severed, in order to be grasped by the lasso of compassion, to sentient beings in the form of the four births, appear as great compassion itself. The merit of samsara and nirvana being interconnected in self-nature, appears in the manner of the two being mixed. Without this, the umbilical cord of samsara and nirvana would be severed, and it would become a fault of not having realization, so the way in which merit arises is just this much. In the self-nature land of all Buddhas, like the body and the shadow, in order to be pervaded by the five lights of appearance, the inner appearances are naturally clear, in the form of the five lights.
Chinese
之显现门中，功德显现故不失，此无情众自光明，广阔断灭成隔绝。双运显现相连故，自显功德大生起，身皆一体融合故，三身一体安住故，本体身之自性中，自显何处不分别，本体显现如身现，此无本体不可得，身皆圆满如身现。彼等皆非是他异，无二平等安住故，无别无二之显现，内外一切之遍布，以大遍行之方式现。此无自性各异故，轮回涅槃不合界，自地自身不解脱，无有转变之过失，显现功德之方式现。所知一切自遍故，四合大之显现中，轮回涅槃相连之路上现。此无四道不通达，四智之道的本体中，众生之诸秘密道，四相之方式亦复，同时以及次第地，诸根之门有而显。超越四边之垢染，显现功德不间断，解脱边际大之显现，任运自成大圆满，为用决定本来净，离边之智慧之中。此乃自生自显现，从边解脱而显现者，与本体性相连而显。此无决定不得故，因果颠倒之过失故，于解脱边亦真实显。功德显现方式不间断，生起轮回之生源中，如不净之显现门，生起方式无有止息现。此无错乱无名故，是故不净轮回门，有情众生之因缘中，显现无间断之方式现。此无错乱无名故，示为不净轮回之门。超越智慧有故者，清净自性表清净，显现诸相各别道，清净大智之门中，现证通达三相现。此无自力不圆满，清净大智之门中，为悟本体本来净现。如是说。思维此等之要义，轮回涅槃
English
From the door of manifestation, the qualities are not lost because they are manifest. Without this, sentient beings would have their own light, and the vastness would be cut off and isolated. Because of the connection of the arising of union, self-appearance arises as great qualities. Because all bodies are integrated into one, the three bodies abide as one. In the nature of the essence of the body, self-appearance does not differentiate anywhere, the essence manifests like the body. Without this, the essence cannot be found, and all bodies appear as the complete body. All of these are not different, because they abide in equality without duality, the appearance of non-separation and non-duality, pervades all outside and inside, and manifests in the manner of great pervasion. Without this, self-essence is different, so the boundary of samsara and nirvana is not joined. Because one is not liberated from one's own ground, there is a fault of no transformation, and the manifesting qualities appear as a manner. Because it pervades all that is knowable, in the appearance of the great four unions, it appears as the path connecting samsara and nirvana. Without this, the four paths are not attained, in the very path of the four wisdoms, as the secret path of sentient beings, also in the manner of the four appearances, simultaneously and gradually, the doors of the senses appear as they are. Beyond the stains of the four extremes, the manifesting qualities are uninterrupted, in the appearance of the great liberation from extremes, from the great spontaneously perfect self-completion, in order to use the definitive original purity, in the wisdom free from extremes. This itself is self-born and self-manifesting, what appears as liberation from extremes, appears as connected to the essence itself. Without this, certainty is not attained, so because of the fault of reversing cause and effect, it also truly appears as liberation from extremes. Because the manner of manifesting qualities is uninterrupted, in the source of arising that generates samsara, like the door of impure manifestation, the manner of arising manifests without cessation. Without this, delusion is nameless, therefore the door of impure samsara, in the cause of the existences of beings, the appearance manifests in an uninterrupted manner. Without this, delusion is nameless, it is shown as the door of impure samsara. Because there is the wisdom of direct crossing, purity itself represents purity, the paths of the manifesting appearances are separate, in the door of the great pure wisdom, the three aspects of transparency manifest. Without this, self-power is not complete, in the door of the great pure wisdom, it manifests in order to realize the essence of original purity. Thus it is said. Thinking about the key points of these, samsara and nirvana
Tibetan
་རིག་པའི་ངོ་ལ་སྣང་ཚུལ། རིག་པ་ལས་གྱེས་ཚུལ། རིག་པར་ཟློག་ཚུལ། རིག་པ་འཁོར་འདས་དང་མ་འབྲེལ་ལ་འབྲེལ་བར་སྣང་བ་རྨི་ལམ་ལྟར་རྟོགས་པ་སྟེ། དག་པ་དང་མ་དག་པ་སོ་སོའི་ཆ་མ་འདྲེས་པར་སྣང་བའི་འཐད་པ། ཆོས་སྐུ་ལས་གཟུགས་སྐུ་འཕྲིན་ལས་དང་བཅས་པ་འབྱུང་ཚུལ། སེམས་ཅན་ལ་ཐུགས་རྗེས་འཇུག་ཚུལ། རང་ངོ་ཆོས་སྐུ་ལས་མི་གཡོ་བའི་ངང་ནས་སྐུ་དང་ཡེ་ཤེས་སུ་སྣང་ཚུལ་ལ་སོགས་པའི་ཆིངས་རླབས་པོ་ཆེ་རྣམས་གོ་རྒྱུ་ཡོད་པའི་རྩ་བ་འདི་ན་ཡོད་པས། ཤེས་རབ་ཀྱི་མིག་ཡོད་པས་ཞིབ་མོར་གཟིགས་པར་མཛོད་ཅིག །ཁོ་བོས་ཀྱང་འདི་ལས་སྙིང་ཏིག་གི་གནད་ངེས་པ་རྣམས་རྙེད་པ་ཡིན་ནོ། །ལྷུན་གྲུབ་ཀྱི་སྣང་བ་ཤར་དུས་འདིར་སྐྱེས་བུ་དེ་ལ་རྗེས་སུ་དྲན་པ་དྲུག །མངོན་པར་ཤེས་པ་དྲུག །མི་བརྗེད་པའི་གཟུངས། རྒྱུན་གྱི་ཏིང་ངེ་འཛིན་ཏེ། ཡོན་ཏན་གྱི་རྣམ་གྲངས་བཅུ་བཞི་འབྱུང་བ་ལས། རྗེས་སུ་དྲན་པ་འདི་དག་རྒྱུད་ལས་མངོན་ཤེས་ཀྱི་རྗེས་ལ་གསུངས་ཀྱང་། འདིར་སྐྱེ་ཚུལ་གྱི་དབང་དུ་བྱས་ཏེ་སྔོན་ལ་བཤད་ན་སྔར་བླ་མ་དང་ཡི་དམ་གྱི་ལྷ་དང་མཁའ་འགྲོ་གསུམ་ལ་མཆོག་ཏུ་གང་མོས་དེ་འདིར་རང་སྣང་དུ་ཞལ་མཐོང་ནས་ལུང་སྟོན་པར་སྣང་བའོ། །དེའི་ཚེ་བླ་མའི་གདམས་ངག་རྗེས་སུ་དྲན་ནས་རང་རིག་གི་ལྟ་བ་རྗེས་སུ་དྲན་པ་ལས་སྒོམ་པའི་ལམ་རྗེས་སུ་དྲན་པ་མཉམ་པར་གཞག་པས་རང་གནས་ཀྱི་བསམ་གཏན་རྗེས་སུ་དྲན་པའི་ངང་ལ་ཞག་ལྔ་གནས་ནས་ཁ་ཅིག་དེ་ཉིད་དུ་གྲོལ་ལ། དབང་པོ་ཐ་མ་ཁ་ཅིག་སྐྱེ་གནས་ རྗེས་སུ་དྲན་པས་རང་བཞིན་སྤྲུལ་སྐུའི་ཞིང་དུ་དབུགས་འབྱིན་པའོ། །དུས་དེར་གྲོལ་བ་རྣམས་ཀྱི་སྐྱེ་གནས་རྗེས་དྲན་གྱི་ཆ་ནི་ཀ་དག་གི་རང་སའོ། །འདིར་སྔར་འདྲིས་ཀྱི་མི་དང་གང་དུ་འཕྲད་ཀྱང་ཅར་ཕོག་ཏུ་ངོ་ཤེས་པ་ལྟར་རང་ངོ་ཀ་དག་གི་རང་ས་སྐད་ཅིག་ཅར་ཕོག་ཏུ་ཤེས་པའི་གདམས་པ་དྲན་པར་བྱ་སྟེ། ཉི་ཟླ་ཁ་སྦྱོར་ལས། དེའི་ཚེ་རྗེས་སུ་དྲན་པ་དྲུག་ཀྱང་འཆར་ཏེ། ལྷ་རྗེས་སུ་དྲན་པས་དེ་ཉིད་དུ་ཡི་དམ་ལྷའི་ཞལ་མཐོང་བ་དང་། ལམ་རྣམས་རྗེས་སུ་དྲན་པས་བར་མ་དོའི་ཆོས་ཉིད་ལ་དབང་བསྒྱུར་བ་དང་། སྐྱེ་གནས་རྗེས་སུ་དྲན་པས་དབང་པོ་ཐ་མ་རྣམས་རང་བཞིན་སྤྲུལ་པ་སྐུའི་ཞིང་ཁམས་སུ་དབུགས་འབྱིན་པ་དང་། བསམ་གཏན་རྣམས་རྗེས་སུ་དྲན་པས་ཞག་ལྔར་བསམ་གཏན་ལ་གནས་པ་དང་། བླ་མའི་མན་ངག་རྗེས་སུ་དྲན་པས་རང་གི་སྣང་བ་རྣམས་དང་གཉིས་སུ་མེད་པར་སྤྱོད་པ་དང་། ལྟ་བ་རྗེས་སུ་དྲན་པས་སྔར་འདྲིས་པའི་མི་ཕྱིས་ཕྲད་པ་ཙམ
Chinese
·觉性之本面显现之方式。 从觉性中分离之方式。回返于觉性之方式。觉性与轮回涅槃本不相关却显现相关，如梦般了悟之。清净与不清净各自之部分不混杂而显现之理据。法身中化身及事业等生起之方式。以大悲心摄受有情之方式。自性不离法身之状态中显现为身与智慧等之重大誓言皆可理解之根本在此。具智慧之眼者请详阅之。我亦从此中获得心髓之确定要点。 任运自成之显现生起之时，此人具有六随念。六神通。不忘陀罗尼。常时三摩地。如是生起十四种功德。此等随念于续部中虽于神通之后宣说，然此处就生起之方式而先说者，乃往昔对上师、本尊及空行三者中最为倾心者，于此处自显现中现见其面容而显现授记也。彼时随念上师之口诀，随念自明之见解，由随念修道而安住，于随念自处之禅定状态中安住五日，某些人即彼时解脱。某些下根者随念 生处而于自性化身刹土中呼出最后一口气。彼时解脱者之生处随念之部分乃本初清净之自处也。此处如往昔相识之人无论何处相遇皆能立即认出般，应忆念瞬间立即了知自性本初清净自处之窍诀。如日月和合云：彼时亦生起六随念，随念本尊故即刻得见本尊之面容，随念道故能自在中阴之法性，随念生处故下根者于自性化身刹土中呼出最后一口气，随念禅定故能于禅定中安住五日，随念上师口诀故能与自之显现无二而行持，随念见解故如往昔相识之人后遇般。
English
· The way the face of awareness appears. The way it separates from awareness. The way it returns to awareness. Awareness is not related to samsara and nirvana, but it appears to be related, realizing it like a dream. The reason why the pure and impure parts appear without being mixed. The way the form body and activities arise from the Dharmakaya. The way compassion enters sentient beings. The root of understanding the great vows such as the appearance of the self-face as body and wisdom in the state of not moving from the Dharmakaya is here. Those with the eye of wisdom, please read it carefully. I have also found the definite key points of the heart essence from this. When the spontaneous manifestation arises, this person has six recollections. Six superknowledges. Unforgettable Dharani. Constant Samadhi. Thus, fourteen kinds of qualities arise. Although these recollections are spoken after the superknowledge in the Tantra, here, speaking first in terms of the way of arising, those who were most devoted to the three of the Lama, Yidam, and Dakini in the past, here, in their own manifestation, see their faces and appear to prophesy. At that time, remembering the Guru's instructions, remembering the view of self-awareness, by remembering the path of meditation, staying in the state of remembering the meditation of one's own place, staying for five days, some people are liberated at that time. Some inferior beings remember the place of birth and breathe their last breath in the field of the self-nature Nirmanakaya. The part of the recollection of the place of birth of those who are liberated at that time is the self-place of original purity. Here, like people who knew each other in the past, no matter where they meet, they can recognize each other immediately, so they should remember the key point of knowing the self-nature, the self-place of original purity, in an instant. As the union of the sun and moon says: At that time, six recollections also arise, by remembering the deity, one immediately sees the face of the Yidam deity, by remembering the paths, one can control the Dharma nature of the Bardo, by remembering the place of birth, the inferior beings breathe their last breath in the field of the self-nature Nirmanakaya, by remembering meditation, one can stay in meditation for five days, by remembering the Guru's instructions, one can practice without duality with one's own appearances, by remembering the view, it is like meeting people who knew each other in the past.