English
Wisdom arising from the eye consciousness. Among these, the appearance like a silk tent arises from the purification of the preliminary stage. These appearances also, due to the difference in diligence, one arises and one ceases in three days, seven days, and fourteen days. Thereafter, it is the appearance of increasing experience. These are the preliminary stages of the mind, where various different thoughts arise, which are signs of cessation. After that, the appearance of the nature of wisdom itself arises, and those lights appear as bindus, which arise from the continuous lineage of one stream. After that, the appearance of two bindus connected arises from the complete purification of skillful means and wisdom. After that, the appearance of five bindus connected arises from mastering the five wisdoms. The way the manifest bindus connect is different because there are differences in size. Thereafter, it is the appearance of increasing experience. As it says in Transcendence of Thought: "Even with the light of five colors, only a mustard seed-sized fragment appears. Only a village-sized area is visible." And in the Self-Arisen Tantra: "From seeing one's own face, it is like this. From the upper limit, beyond four fingers' distance, the fortunate person who is free from samsara, how could they possibly enter samsara? Whatever tiny fragment appears, will accomplish the qualities of the emanation. Whatever tiny visible area appears, is the same for the gathering. Whatever cessation of external appearance there is, in sixteen instants, it will also transform in this way." Third, the appearance of wisdom reaching its limit is divided into two: generally showing the appearance and specifically explaining the nature. First, the general showing: After that, the appearance of half-figures in each bindu arises from the complete purification of the practice of the nirmanakaya (སྤྲུལ་པ་སྐུ, emanation body). After that, the appearance of each independent complete figure arises from directly seeing the dharmata (ཆོས་ཉིད，reality) in the appearance of the nirmanakaya. After that, those figures transform into five pairs of fathers and mothers, which is the perfection of the wisdom of the sambhogakaya (ལོངས་སྐུ, enjoyment body). After that, the appearance of each mandala with its retinue, and the appearance of the surrounding fence and each main deity and retinue, arises from the complete purification of the practice of the dharmakaya (ཆོས་སྐུ, dharma body) reaching its limit. This is the appearance of wisdom reaching its limit. In the preliminary stage, the connection of the activities and actions of the body is severed, which is a sign of no longer being born afterwards. This is also true.
Chinese
因此，即使考察到，通过彻底精通消除污垢的对治法——前行等关键，那些显现才会生起，但也只是假立断果、所净、能净的因果关系而已。并非由它产生，而是由于智慧自有的光芒，凭借消除污垢的遮蔽而显现。如《决断》中所说：“觉性达到量，显现即是，圆满报身相，清晰可见。不定颜色彩虹中，五部父与母显现。”又如《教子》中所说：“如是直至身相触，于六、十、五、三处，魔不能食乃报身。”如是说。第二，详细阐述自性差别。分为普遍阐述“量达”的定义，以及详细阐述三种量。首先，“觉性量达”是指，基位觉性显现，进入道位，基现的自光自然成就的显现门径化为身相，道现接近穷尽，坛城圆满等。量，是指从最初的半身到身之坛城圆满之间。达，是指没有超越之处，故而显现。这些如同满月一般，随着增长的耗尽，坛城圆满，于自性中不可改变。第二，详细阐述三种量，分为三种：外显现的量，内身之量，秘密觉性之量。首先，是对显现自在，并且净土圆满光明。如《决断》中所说：“如是达到圆满之量，直接的实相显现止息，土石的显现融化，自识融入任何事物，彼等僵尸移动，风的流动量得以把握，身体的微尘显现。任何显现都圆满为色身，由此父与母拥抱，五五父与母交合， 一切皆在圆形之中，瑜伽士之身亦光明，行走、来往、安住皆显现。一切皆是觉性量达。”如是说。第二是，身体的粗重消融，从心间中央的白色阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）发出五彩光芒，如同天空洞穴中的阳光般，射入虚空的光之星孔之中，一旦散开，由于智慧之风安住，自然而然地升
English
Therefore, even if it is examined that those appearances arise through thoroughly mastering the antidotes to eliminate defilements, such as preliminaries, it is only a hypothetical cause and effect relationship of severance result, what is to be purified, and what is able to purify. It is not produced by it, but because of the inherent radiance of wisdom, it appears by the power of eliminating the obscurations of defilements. As it is said in the 'Decision': 'When awareness reaches the limit, appearance is, the perfect Sambhogakaya form, is clearly visible. In the uncertain colors of the rainbow, the five families appear as father and mother.' And as it is said in the 'Instructions to a Son': 'Thus, until the body is touched, at the six, ten, five, and three places, demons cannot eat, it is the Sambhogakaya.' Thus it is said. Second, elaborating on the specific nature. It is divided into generally explaining the definition of 'reaching the limit' and specifically explaining the three limits. First, 'awareness reaching the limit' means that the base awareness manifests, enters the path, and the self-radiance of the base appearance, the spontaneously accomplished gateway of appearance, transforms into the form of the body, the path appearance approaches exhaustion, and the mandala is perfected. Limit refers to the interval from the initial half-body to the perfection of the body mandala. Reaching means that there is no place to surpass it, hence it appears. These are like the full moon, as the increase is exhausted, the mandala is perfected, and it is unchangeable in its own nature. Second, elaborating on the three limits, there are three: the limit of outer appearance, the limit of the inner body, and the limit of secret awareness. First, it is to have dominion over appearance and to perfect the pure land into luminosity. As it is said in the 'Decision': 'Thus, reaching the limit of perfection, the direct reality appearance ceases, the appearance of earth and stones dissolves, self-awareness merges into anything, those corpses move, the measure of the wind's movement is grasped, the body's dust particles appear. Whatever appears is perfected into a form body, from which father and mother embrace, five five father and mother unite, Everything is in a circular shape, the yogi's body is also luminous, walking, coming, and dwelling all appear. Everything is awareness reaching the limit.' Thus it is said. Second, the grossness of the body dissolves, from the white A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) in the center of the heart, five-colored rays of light spiral like the sun's rays in a sky cave, piercing into the star holes of light in space, and once scattered, because the wind of wisdom abides, it naturally rises.
Chinese
显现时，眉间毫毛处显现五色光芒，长约一寻；五指上缠绕着五色光环；身体的每个毛孔，甚至比内外微尘的范围还要小的地方，都显现出无数的佛土，其中有无量的佛和众生。这就是八种自然成就之门开启时所显现的一切，没有丝毫遗漏地显现在自显中。在肚脐中显现忿怒本尊的坛城，在心中显现寂静本尊的坛城，身体的各个部分显现自性化身、调伏众生化身和各种化身，从而在佛土中显现自显的利益众生之事。从慈悲之门中，显现出六种神通和了知一切法的智慧。从清净智慧之门中，清净的佛土圆满为自显报身，获得心的垢染清净、远离尘垢之状态。 地和地的习气自然清净。如《脱变》中所说：“达到量度的身体也会如此转变，各自身体的尘垢脱离后，虚空中显现光之星孔，之后光芒呈现铁钩之形，纤细缠绕而抓住显现。身体的粗重自然止息，成为通透无染的光身。中央有阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字之标志，眉间毫毛的光芒长约一寻，发髻似乎被风托起。寂静本尊从手指中，显现出光之环鬘缠绕。这是无声的心之行为，从头顶颅骨的宫殿中，赫鲁迦（Heruka）等显现。此时自身达到量度，成为通透三身合一。”以上。 第三，秘密觉性的量度是：虽然细微和粗大的动摇之心得以清净，但仍有阿赖耶识的识。觉性的功德是神通和无碍之眼的显现。如彼经中所说：“此时心是明澈的，六种神通等，以及遥远和隐蔽之法，都能瞬间了知。无量佛土，以及佛身也显现在心中。空性的心中垢染消尽，获得自性不动、空明之状态。不混杂、平等圆满地遍布于法界，以显现之光明不离二元，因无分而无戏论。”以上。以上两种显现
English
When appearing, five-colored rays of light shine from the urna hair, as long as a fathom; the five fingers are entwined with garlands of five-colored light; in each pore of the body, even smaller than the scope of internal and external dust particles, appear countless buddhafields, in which there are immeasurable buddhas and sentient beings. This is all that appears when the eight gates of spontaneous accomplishment are opened, appearing in self-appearance without any omission. In the navel appears the mandala of wrathful deities, in the heart appears the mandala of peaceful deities, and in every part of the body appear the self-nature nirmanakaya, the taming nirmanakaya, and various nirmanakayas, thus appearing to perform the benefit of beings in the self-appearance of the buddhafield. From the gate of compassion, the six types of clairvoyance and the wisdom of knowing all dharmas arise. From the gate of pure wisdom, the pure buddhafield is perfected as the self-appearing sambhogakaya, and the state of purifying the mind's defilements and being free from dust is attained. The ground and the habitual tendencies of the ground are naturally purified. As it says in the *Transformation*: "The body that has reached its measure will also transform in this way. When the dust of each body is separated, star-holes of light will appear in space. Then the rays of light will appear in the shape of iron hooks, slender and intertwined, grasping the appearance. The grossness of the body will naturally cease, becoming a transparent, stainless body of light. In the center is the mark of the letter A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）, and the light from the urna hair is the length of a fathom. The hair seems to be lifted by the wind. From the fingers of the peaceful body, garlands of light appear intertwined. This is the activity of the silent mind. From the palace of the skull on the head, Herukas and others manifest. At this time, one's own body reaches its measure, becoming a transparent union of the three kayas." So it is. Third, the measure of secret awareness is: Although the subtle and gross moving minds are purified, there is still the mind of the alaya consciousness. The qualities of awareness are the manifestation of clairvoyance and unobstructed eyes. As it says in that very text: "At this time, the mind is clear, and the six types of clairvoyance, etc., and dharmas that are distant and hidden, are known in an instant. Countless buddhafields, and likewise the buddha bodies, appear in the mind. In the empty mind, defilements are exhausted, and the state of self-nature, unmoving, empty, and clear is attained. Unmixed, equally perfected, it pervades the dharmadhatu. With the light of manifestation, it is not separate from duality, and because it is without parts, it is without elaboration." So it is. The above two appearances