Chinese
脉络增生，脉结的形态逐渐消融于光中，由此功德，地的证悟于自显中显现。彼时，最初的两个脉结消融于光中，外在显现的光中，显现成百上千的佛土。在那些佛土中，光芒四射，于自显中聚集而行进，身体摇动而百千佛土震动，内里融入且生起于法性无分别的百种等持中，以十二百千的殊胜功德为代表，不同于共同的体验证悟，更上一层楼的殊胜证悟，于自显中无勤显现。༈。又，若与显现的生起方式相结合，则彼处显现的十六地之自性为：法性现量的显现增生为眼，近乎增生为眼的如是性，获得如缕相续的见，近乎获得，于彼处串习而获得，体验增长的显现增生为光，近乎增生为明点，获得明点显现为五种颜色，近乎获得，从动摇闪烁中放射出各种光芒。圆满的显现增生为身，近乎增生为显现为父母，获得具有五五之蕴，近乎获得坛城圆满。耗尽的显现增生为不住于身与智慧，近乎增生为空性无所依，获得不可言说，近乎获得不可见之法性于任何处皆不成立，以上为十六。༼༈༽于体验增长之时，五种智慧之颜色的显现生起为：金刚部清净，故如明镜般的智慧显现为白色之相，显现金刚不动佛之光芒，白色而闪耀。如来部法界性智，显现为蓝色之法衣，以及毗卢遮那佛之光芒，蓝色而黝黑。宝生部平等性智，显现为黄色之法衣，以及宝生佛之光芒，极为黄色如熔化的黄金。莲花部妙观察智，显现为红色之法衣，以及无量光佛之光芒，极为红色如珊瑚之色。羯磨部成所作智，显现为绿色之法衣，以及不空成
English
As the channels develop, the forms of the knots in the channels gradually dissolve into light, and from this merit, the realizations of the grounds manifest in self-appearance. When the first two knots in the channels dissolve into light, hundreds of thousands of Buddha-fields appear in the light of outer appearance. In those Buddha-fields, rays of light radiate, and as they gather in self-appearance, they travel, and as the body moves, hundreds of fields shake, and inwardly they enter and arise in hundreds of samadhis of non-conceptual Dharma-nature. With the twelve hundred thousand special qualities as examples, uncommon experiences and realizations increase, and extraordinary realizations that are even more elevated effortlessly manifest in self-appearance. ༈. Furthermore, if combined with the way appearances arise, then the nature of the sixteen grounds of appearance is as follows: The increase of the appearance of Dharma-nature's direct perception is the eye, the near increase is the suchness of the eye, obtaining the seeing of a continuous thread, near obtaining, becoming accustomed to it and obtaining, the increase of the appearance of experiential growth is light, the near increase is bindu, obtaining the bindu appearing as five colors, near obtaining, various rays radiate from the movement and flickering. The increase of the appearance of perfection is the body, the near increase is the appearance as father and mother, obtaining having the five aggregates of five each, near obtaining the mandala being complete. The increase of the appearance of exhaustion is not abiding in body and wisdom, the near increase is emptiness without support, obtaining the inexpressible, near obtaining the Dharma-nature that cannot be seen not being established anywhere, these are the sixteen. ༼༈༽ At the time of experiential growth, the appearance of the colors of the five wisdoms arises as follows: The Vajra family is pure, so the mirror-like wisdom appears as white, the radiance of Akshobhya appears, white and shimmering. The Tathagata family's Dharma-dhatu wisdom, appears as a blue cloth, and the radiance of Vairochana, blue and dark. The Ratna family's equality wisdom, appears as a yellow cloth, and the radiance of Ratnasambhava, extremely yellow like molten gold. The Padma family's discriminating wisdom, appears as a red cloth, and the radiance of Amitabha, extremely red like the color of coral. The Karma family's accomplishing wisdom, appears as a green cloth, and Amoghasiddhi
Chinese
光芒的音声极其碧绿，如靛蓝之相显现。那些外层被深蓝色金刚围墙环绕，是那些智慧并非各异。各自为主的五种颜色显现，是种姓和种姓的差别所生。法界的显现如镜子般向上竖立显现，平等性的轮辐向东方出现，个别觉知的显现如船只的碎片，成就事业的显现仅如装饰，法界智慧仅显现为一块土地。五种智慧的形状显现，如镜子般的形状与蜂巢的形状相似，习惯于此则显现为多眼图案，平等性显现为半张网，习惯于此则显现为网。个别觉知的显现如花束，习惯于此则显现为千瓣莲花。成就事业的显现如武器，习惯于此则显现为轮等等。法界智慧显现为城堡状，是接近宫殿的象征。 （吉祥！）从前在摩伽陀国，有一个名叫彩绘师高瑞玛的人，在村边用树叶搭的棚子里染色，他用木板盖住染料容器的口，然后去采花。一只母狐狸来到那里，走到染料容器上，掉进里面，毛被染上了颜色。它走到墓地，对狼说：“我是天界的动物沙拉纳。”因为它说了谎，狼赞美它，所有的野兽都跟随它的名声，所有的野兽都成了它的眷属。那只母狐狸的母亲说：“唉，女儿啊，用灰水洗澡，住在卑贱的地方才安乐。血统恶劣却因皮毛而骄傲，长久交往必定毁灭。”虽然这样劝告，它也不听。母狐狸被狮子带走，它发出叫声，狮子知道它是狐狸，愤怒地吼叫，它昏倒在地。所有的野兽都说：“这家伙欺骗了我们。”于是剥掉了母狐狸所有的毛，让它受苦。一位天神说：“不用心的力量行走，却因皮毛而骄傲地行走，永远不会安乐，失去毛的假狐狸毁灭了。” 阿昂格堪布说：从前在人间……
English
The sound of light is extremely green, appearing like the form of indigo. Those outer layers surrounded by dark blue vajra fences indicate that those wisdoms are not different. The five colors that appear distinctly, each as the main one, arise from the distinctions of the families. The appearance of the dharmadhatu is like a mirror standing upright, the spokes of equality arise in the east, the appearance of individual realization is like fragments of a ship, the appearance of accomplishing activities is merely like decoration, and dharmadhatu wisdom appears only as a piece of land. The shapes of the five wisdoms appear: the shape like a mirror is similar to the shape of a honeycomb, and becoming accustomed to it, it appears as a multi-eyed pattern; equality appears as half a net, and becoming accustomed to it, it appears as a net. Individual realization appears as a bouquet of flowers, and becoming accustomed to it, it appears as a thousand-petaled lotus. The accomplishment of activities appears like a weapon, and becoming accustomed to it, it appears as a wheel, and so on. Dharmadhatu wisdom appears as a castle-like structure, which symbolizes being close to a palace. (Auspicious!) Once upon a time, in the land of Magadha, there was a painter named Kourima who was dyeing in a leaf hut at the edge of the village. He covered the mouth of the dye container with a wooden board and went to pick flowers. A vixen came there and went onto the dye container, falling inside, and its fur was dyed. It went to the cemetery and said to the wolves, "I am a celestial animal, Sharana." Because it lied, the wolves praised it, and all the beasts followed its fame, and all the beasts became its retinue. The vixen's mother said, "Alas, daughter, it is better to bathe in ash water and live in a humble place. One with a bad lineage who is proud of their fur, associating with them for a long time is sure to lead to ruin." Although she advised in this way, it did not listen. The vixen was carried away by a lion, and it made a sound, and the lion knew it was a fox, and roared angrily, and it fainted and fell to the ground. All the beasts said, "This fellow deceived us." So they plucked all the vixen's fur and made it suffer. A god said, "Not walking with the power of the mind, but walking proudly with fur, never being happy, the false fox, deprived of fur, is ruined." Khenpo Angak said: Once upon a time, in the human realm...
Chinese
据说，以前的达瓦夏拉那在行走时，担心脚会踩到动物，所以用鼻子吹出大风来清除道路。 （༈）在讲解智慧圆满时，《胜乘宝藏》中说：在上面两个显现中，已经清除了烦恼意和意识的污垢，当获得这个时，八识中的前七识都清净了，从粗细的污垢中解脱出来，身心的联系也就断绝了。 还说，即使是细微流动的意识，也只有阿赖耶识的意识存在。 ༈ 从见到到习惯，也有没有生起证悟增长等显现而耗尽的情况，这被称为殊胜智慧一时顿生。 也就是，以前有串习的业缘，对上师的恭敬比其他人更大，一点点地耗尽，仅仅是存在而已。 还说，在解释词义时，“ཆོ༵ས་”（chos，法）：指的是身语意的集合，包含烦恼。“ཉིད༵་”（nyid，自性）：指的是修习道路显现光明的部分，用来净化前者。“ཟད༵་པ༵་”（zad pa，穷尽）：指的是空性，心的禅修连同对境的显现都自然消退而消失，被称为无所缘。 《中观论》中说：“身与智慧皆无有，诸法行至穷尽处，是名果位之法性。” 因为误解了这三句话，出现了一些宁提派的人，认为果位的本来清净中没有身和智慧，这是很大的错误。 这句话是指外在显现的光芒之身和智慧回归到内在，就像融入水晶光芒中一样，他们没有理解这个意思就耗尽了。 实际上，如果内在空性中没有，就与任运自成相矛盾，因为是无为法，所以与后来没有、彻底毁灭相矛盾，而且与从空性中产生身和智慧的蓝图，从而利益众生相矛盾，与普贤王如来作为基础空性清净圆满，从而为众生和佛陀指引道路的慈悲和事业的示现相矛盾等等，存在诸多过失，不应该承认这样的错误。 还说，《词义宝藏》中说：身心联系断绝的程度是，粗大的身体清净，从而脉和气清净。 因为这些清净了，所以突然聚集的身心二者的集合解体，从而联系断绝。 细微的智慧部分只是处于睡眠状态的
English
It is said that the previous Dawa Sharana, when walking, was worried that his feet would step on animals, so he blew a great wind from his nose to clear the road. (༈) When explaining the perfection of wisdom, it is said in the Uttaratantra: In the two higher appearances, the defilements of afflicted mind and consciousness have been purified, and when this is attained, the first seven of the eight consciousnesses are purified, liberated from the gross and subtle defilements, and the connection between body and mind is severed. It is also said that even the subtle moving consciousness is only the consciousness of the alaya. ༈ From seeing to becoming accustomed, there are also cases where exhaustion occurs without the arising of experiences such as the increase of realization. This is called the supreme wisdom arising all at once. That is to say, those who have karmic connections from previous practice have greater respect for the lama than others, and exhaust little by little, it is just existence. It is also said that in explaining the meaning of words, "ཆོ༵ས་" (chos, Dharma): refers to the collection of body, speech, and mind, including afflictions. "ཉིད༵་" (nyid, self-nature): refers to the part of the path appearance of light that is used to purify the former. "ཟད༵་པ༵་" (zad pa, exhaustion): refers to emptiness, the mind's meditation along with the appearance of the object naturally subsides and disappears, and is called non-objectification. In the Madhyamaka, it is said: "Body and wisdom are both non-existent, all phenomena go to the place of exhaustion, this is called the Dharma nature of the fruit." Because of misunderstanding these three sentences, some Nyingtikpas have appeared who believe that there is no body and wisdom in the original purity of the fruit, which is a great mistake. This sentence refers to the part where the body and wisdom of the outer appearance of light return to the inner, like merging into the crystal light, and they have exhausted without understanding this meaning. In reality, if there is nothing in the inner space, it contradicts spontaneous accomplishment, and because it is unconditioned, it contradicts the later non-existence and complete destruction, and it also contradicts the blueprint of the arising of body and wisdom from the space, thereby benefiting sentient beings, and it contradicts the compassion and activity of Samantabhadra as the pure and perfect basis space, thereby guiding the path for sentient beings and Buddhas, etc. There are many faults, and such errors should not be admitted. It is also said that in the Treasury of Word Meanings: The extent to which the connection between body and mind is severed is that the gross body is purified, thereby the channels and winds are purified. Because these are purified, the collection of body and mind that suddenly gathers disintegrates, thereby the connection is severed. The subtle part of wisdom is only in a state of sleep.
Chinese
心识如流星般刹那生起，又消逝于法界，从而断绝了一切生起的业力。在此，产生和进入轮回的身语意三者的聚合，从显现转为极其微细的习气状态，仅仅是从如流星划过般的显现中产生。这是执持两种显现的时刻。 又如，微细明觉之气如火花般闪耀，以此作为微细心识的坐骑，成为轮回显现不灭的所依。明觉本身具有本智的自性光明，因此涅槃的显现也不灭，从而执持两种显现。这就像用绳索抓住两端一样。 这也是从具有任运成就之门的部分显现出来的。 又，《大乘宝藏论》中说：在上述两种显现中，烦恼意和智慧的垢染已经显现并被净化。获得此时，从八识聚的最初七者清净开始，从粗细的垢染中解脱，身心的联系断绝。外境显现于觉性，能分别的识的部分，由阿赖耶识的力量作为助缘。就像流星划过天空般，刹那间能分别的自生，因自解脱而不依赖对治等。这是因为在上述两种显现的时期，气向外放出而没有向内收摄，从而精通了念头不住于第二刹那的技巧而产生的。身体通透，阿赖耶识的部分，无念的境觉如火花般闪耀，清澈明亮。向外显现，以及向内自显的两种显现被见到，从而身心联系断绝。在三界中成为不退转的殊胜之地，成就大坛城。 又，此时的能见者也是阿赖耶识的部分，如流星或火花般闪耀。明觉的悲智二者兼具，因此，能见的外内二者在能知的识的层面显现。此时，没有特意采取对治的观看方式等，因为恒常不离法性的轮转，所以称为修行的圆满。 米庞仁波切说：如此修持圆满，错觉的