Chinese
两种圆满的体验中，第一种是决断（thal 'gyur）中所说： 如此观视所显现的景象是： 首先，由于红色清净， 力量圆满，周遍，自明圆满。 两指变为三指。 之后，通过反复观视， 五种智慧的颜色是： 白、红、绿、蓝、黄， 显现于境，是为勤作。 如是说。 第二种分为简略指示和详细解说两种。第一种是决断中所说： 于此，智慧增长的体验， 颜色以及形状的， 外与内，一切明亮而遍布， 从上到上必定增长。 此时，是身语安乐的征兆， 与景象的量和次第相结合。 从智慧圆满的景象和， 法性清净的景象中， 三象圆满后变为穷尽， 于此称为果。 如是说。 第二种是，从《灯焰》（sgron ma 'bar ba）中说： 串习的要诀是， 变为具足五种红色无知， 成为虚空景象的人， 此人获得觉性的自主。 如是说。决断中说： 之后，无勤任运而显现， 风的 部分之来往和， 镜子的形状也， 显现为二和三的部分。 恒常串习此， 五种颜色的光芒也， 仅为闪烁，显现为断裂， 仅为区域，是为所见之量。 于此获得串习的量后， 于明点之中，与身像俱， 于半身像中，停留些时。 由此，五五成双， 与极明亮的明点相连， 具有父母身像的景象， 错觉景象穷尽后，是为净土。 此时，身语意的量， 各自景象显现之时， 于自身成熟，征兆圆满， 穷尽的量全部显现。 于此，通过勤奋的大小， 以日、月、年等， 必定在各自的时间成就， 在不变的时间里， 到达各自的量。 如是说。 也就是说，最勤奋者进入实修，不懈怠地日夜修习，最上等者三年零一个月，中等者四年零五个月零六天，下等者七年零十个月零十四天，在法性本净之地成佛，这是在征兆量度的文字中所说的。第三个共同要点是，确定界智的关键，有三点：
English
Among the two experiences of completion, the first is from the Decisive (thall 'gyur): Thus, the appearance of contemplating is: First, due to the purity of red, Power is complete, round, and self-luminous. Two fingers turn into three. Then, by repeatedly contemplating, The colors of the five wisdoms are: White, red, green, blue, and yellow, Appearing in the field, it is effort. Thus it is said. The second is divided into two: brief instruction and detailed explanation. The first is from the Decisive: There, the experience of increasing wisdom, Also of color and shape, Outer and inner, all are clearly pervasive, Increasing surely from above to above. At this time, it is a sign of bodily and verbal well-being, Combined with the measure and order of appearances. From the appearance of complete wisdom and, From the appearance of pure Dharmata, After the three appearances are complete, they become exhausted, There it is called the fruit. Thus it is said. The second is, from The Blazing Lamp (sgron ma 'bar ba): The key to habituation is, To become the fivefold red unknowing, Becoming a person of space appearance, This one obtains the autonomy of awareness. Thus it is said. The Decisive says: Then, effortless appearance arises, The wind's Part of coming and going, And the shape of the mirrors as well, Appear as two and three parts. By constantly habituating to this, The light of the five colors also, Only flickers, appearing broken, Only the area, is the measure of sight. Having obtained the measure of habituation there, Within the bindu, together with the body, For some time in the half-body form. From that, five and five in pairs, Connected by extremely clear bindus, Having the appearance of father-mother bodies, After the illusion appearance is exhausted, it is the pure land. At this time, the measure of body, speech, and mind, When the respective appearances are seen, Ripening in oneself, the signs are complete, All the measures of exhaustion are manifest. Here, by the greatness or smallness of diligence, By days, months, and years, It will surely be accomplished at its respective time, In the unchanging times, Arriving at their respective measures. Thus it is said. That is, the most diligent enter into actual practice, and if they meditate day and night without laziness, the best will be three years and one month, the intermediate will be four years, five months, and six days, and the lowest will be seven years, ten months, and fourteen days, to become Buddhas in the ground of Dharmata's primordial purity, as it is said in the text of signs and measures. The third general point is that there are three points for determining the key to the sphere of awareness:
Chinese
界与觉性的安立总说，修持之法分别说，以确定三个要点来总结意义。第一部分有三点：本体总说，分类分别说，证悟之劝诫之法。第一部分也有本体和特点两种。本体有两种，界之本体是从蓝色中生出五色的光芒，觉性之本体实际上在内部，但光芒向外显现，因此被称为觉性，显现为连珠状。如《摩尼宝鬘》所说：“例如金的连珠，由巧匠串联而成，觉性了知一切并觉察，没有被无明轮回所染污，连珠是相连的。”以及《狮子圆满力》所说：“觉性之智慧明灯，是所有众生本具的，显现为两种方式，空性明点之明灯，以及觉性界之明灯，显现为不可分离的方式。”特点的阐述分为：所依、体性、处所、时间、证悟五种。所依的实际是，依赖于心（藏文：ཙིཏྟ་，梵文天城体：citta，梵文罗马拟音：citta，汉语字面意思：心）作为基础的觉性，就像灯的光依赖于灯一样，觉性的光存在于光晕和光芒中。如《宝箧图》所说：“当自己的心之坛城中，唯一明点自圆满时，本来存在的圆满大义，秘密之义圆满觉性之界，空性明点之明灯，以及自生界之明灯二者，超越空与非空的边际，无勤任运显现，显现圆满故而自住。”以及“界与觉性善庄严，安住于任运圆满大明点。”体性分为两种，界作为觉性的自处，其光芒存在于胜义五大中，而觉性存在于气的运行中，是界之范围的创造者之自性。如《狮子圆满力》所说：“觉性之体性如下：微细性、放射性、连珠性和运动性。界之体性如下：广大、丰厚、密集、空性无边，清晰、温暖、凉爽，具有轻盈和动摇的自性，是遍布和圆周的范围。”界的显现是五种智慧的自性光芒
English
Generally presenting the arrangement of space and awareness, specifically explaining the method of practice, and summarizing the meaning by ascertaining the three key points. The first part has three points: generally presenting the essence, specifically explaining the distinctions, and showing the method of admonition for realization. The first part also has two aspects: the actual essence and the explanation of the characteristics. The essence has two aspects: the essence of space is the radiance of light emanating from blue into five colors, and the essence of awareness is actually within, but the radiance is clear outwards, hence it is called awareness, appearing as a continuous string. As the "String of Pearls" says: "For example, a string of golden beads, strung together by a skilled craftsman, awareness knows and perceives everything, and is not stained by ignorant samsara, the string of beads is connected." And as the "Lion's Complete Power" says: "The lamp of awareness-wisdom, is inherent in all sentient beings, it appears in two ways, the lamp of empty bindu, and the lamp of awareness-space, it appears in an inseparable way." The explanation of the characteristics is divided into five: basis, characteristic, place, time, and realization. The actual basis is, relying on citta (Tibetan: ཙིཏྟ་, Sanskrit Devanagari: citta, Sanskrit Romanization: citta, Chinese literal meaning: mind) as the basis for awareness, just as the light of a lamp relies on the lamp, the light of awareness exists in the aura and radiance. As the "Jewel Arrangement" says: "When the single bindu in the center of one's own citta mandala is self-perfected, the meaning of the Great Perfection that has always existed, the realm of secret meaning, complete awareness, the lamp of empty bindu, and the two lamps of self-born space, transcend the limits of emptiness and non-emptiness, spontaneously manifest without effort, and abide in themselves because of the complete appearance." And, "Space and awareness are well adorned, and abide in the great, spontaneously perfect bindu." The characteristics are divided into two: space, as the self-field of awareness, its radiance exists in the ultimate five elements, and awareness exists in the movement of wind, it is the nature of the creator who establishes the boundary of space. As the "Lion's Complete Power" says: "The characteristic of awareness is as follows: subtlety, radiation, continuity, and movement. The characteristic of space is as follows: vastness, abundance, density, emptiness, boundlessness, clarity, warmth, coolness, and it holds the nature of lightness and movement, it is the scope of pervasion and circumference." The appearance of space is the self-radiance of the five wisdoms.
Chinese
是的，它的特征是：还有，从那之中说，智慧的特征是这样的：生起和生起和自明，耶（藏文：ཡེ་，梵文天城体：ये，梵文罗马拟音：ye，汉语字面意思：耶）和谢（藏文：ཤེས་，梵文天城体：शे，梵文罗马拟音：śe，汉语字面意思：谢）和证悟啊。明和光耀和无边无际的自性。这样说。从鲁古续中，无数的身之显现生起，它的特征也从功德圆满中说，身的特征是这样的：不变和明亮，空性和离分别。这样说。 处所是双眼，从眼角处空性生起，这样说的。时间是对瑜伽士们来说此生显现，对一切众生来说中阴显现。证悟是对法性者来说证悟为法性的明相，对众生来说只是证悟为所见境，说这样的名称。从狮子功德圆满中说，宣说一切众生的显现。那显现本身是这样的：处所和时间和证悟啊。处所是布日古达那处。时间是中阴时显现。证悟为空性虚空的明灯。那也是在见的时候显示。这样说。第二，分别差别地宣说，从基、道、果的空性觉知三者中，基的空性觉知也是行为圆满的基，觉知本初清净的显现。证悟所依之方便的基是，它的显现内空性现在于心间明亮如光芒。道的空性觉知是，显现于现量境时，光的环绕是空性，金刚鲁古续五身之明点相连是觉知。果也一样，空性五光的刹土显现，显现为遍布虚空，觉知以智慧的分别成熟为身，显现为寂怒尊众和坛城等。这样，空性范围、智慧、颜色、觉知、身等无有分离，称为空性觉知无有分离的智慧。那也是，空性的颜色部分称为智慧的显现，但也是空性的差别。从狮子功德圆满中说，那也宣说了空性和觉知。它的宣说方式是这样的：处于基位的空性觉知和，显现于道位的空性觉知和，救护于终点的空性觉知。基位的空性觉知有两种：证悟所依之方便的基和，行为圆满的基来说。证悟所依之方便的基的时候，在此宣说习气蕴。行为
English
Yes, its characteristics are: Also, from that it says, the characteristics of wisdom are like this: arising and arising and self-illumination, ye (藏文：ཡེ་，梵文天城体：ये，梵文罗马拟音：ye，汉语字面意思：耶) and shes (藏文：ཤེས་，梵文天城体：शे，梵文罗马拟音：śe，汉语字面意思：谢) and realization. Clarity and radiance and boundless nature. So it is said. From the Lugu Gyud, countless appearances of the body arise, and its characteristics are also said from the perfection of merit, the characteristics of the body are like this: unchanging and clear, emptiness and non-conceptual. So it is said. The place is the two eyes, from the corner of the eye the emptiness arises, so it is said. The time is when it appears to yogis in this life, and to all sentient beings it appears in the bardo. Realization is when the Dharma-natured one realizes it as the clear appearance of Dharma-nature, and for sentient beings it is only realized as the object of sight, saying such a name. From the Lion's Perfection of Merit it says, explaining the appearance of all sentient beings. That appearance itself is like this: place and time and realization. The place is in the place of Brigutana. The time is when it appears in the intermediate state. Realized as the lamp of the emptiness of the sky. That is also shown at the time of seeing. So it is said. Secondly, explaining the distinctions in detail, from the three of the ground, path, and fruit emptiness awareness, the ground emptiness awareness is also the ground of completing actions, the appearance of awareness of the original purity. The ground of the means of realization is, its appearance, the inner emptiness, is now clear as rays of light in the heart. The path emptiness awareness is, when it appears in the manifest realm, the circle of light is emptiness, the Vajra Lugu Gyud five bodies connected by bindus is awareness. The fruit is also the same, the field appearance of the emptiness of the five lights appears to pervade the sky, awareness matures into the body through the wisdom of discriminating thought, appearing as peaceful and wrathful deities and mandalas. Thus, the emptiness range, wisdom, color, awareness, and bodies are inseparable, and are called the wisdom of inseparable emptiness awareness. That is also, the color part of emptiness is called the appearance of wisdom, but it is also a distinction of emptiness. From the Lion's Perfection of Merit it says, that also explains emptiness and awareness. Its way of explaining is like this: the emptiness awareness that abides on the ground, and the emptiness awareness that appears on the path, and the emptiness awareness that protects at the end. The emptiness awareness of the ground has two aspects: the ground of the means of realization and, it is said, the ground of completing actions. At the time of the ground of the means of realization, this aggregate of habitual tendencies is explained. Action