Chinese
是喜悦。因此，智慧之风先行。风的道有四种：道、障碍、除障、道的功德圆满。道是发菩提心、本尊、上师的虔诚先行。将四要点的缘起组合起来，以四合的寂静与猛厉二者的风来控制，以拙火的短阿点燃火焰，使四大之风平等安住。由此，明点动摇，明点增长，生起无漏之乐。由此，使所有风都进入道中修习。如果出现障碍，有外在的障碍，以及内在四大不调，内在产生四大，风刺痛麻木，风逆行等，出现诸多风的障碍。外在的障碍在消除障碍的时候应当知晓。第三，消除障碍是，外在的障碍如先前一样修习而平息。内在的障碍，如果出现四大紊乱的疾病，以四大调和来平息。诸多风等，无论出现什么，都以风、火、明点三者来平息。如果风进入道中，道的功德是，如果压制有漏之风，则压制烦恼之首。如果抓住无漏之风，则烦恼寂静，使无漏进入道中。如果抓住智慧之风，则身语意三门的一切事业都圆满为智慧。风的果实是，在三界清净的宫殿中，为了所有众生的利益，显现三身无别自性大乐之身。其身语意三门，或脐轮是欲界，心间是色界，顶轮是无色界。这三者的事业由风来做。如果风堪能并且进入道中，则显现果实七支圆满之身。所谓身体的要点是，身体有三种：身体，对显现执取，以及不对显现执取。真实的身体有四种：有漏之身，血肉的粗重之身，以及有漏的意身，无漏之身，以及智慧之身。粗重之身是由四大血肉组成的这个，死亡时要放置。有漏是烦恼或者对身体的执着。有漏的意身是，心中想着“我的身体”而执
English
Is joy. Therefore, the wind of wisdom goes first. There are four paths of wind: the path, obstacles, removal of obstacles, and the perfection of the qualities of the path. The path is preceded by the generation of Bodhicitta, the Yidam, and devotion to the Guru. Combining the interdependence of the four key points, controlling the wind of both peaceful and wrathful with four unions, igniting the fire with the short A of Tummo, and placing the four elements' winds equally. By this, the Bindu trembles, the Bindu expands, and the bliss without leakage arises. By this, all winds are trained to arise in the path. If obstacles arise, there are external obstacles, and internal imbalances of the four elements, the internal arising of the four elements, wind stinging and numbness, wind reversal, etc., many obstacles of wind arise. External obstacles should be known at the time of removing obstacles. Third, removing obstacles is, external obstacles are pacified by practicing as before. Internal obstacles, if diseases of disturbed elements arise, are pacified by harmonizing the four elements. Many winds, etc., whatever arises, are pacified by the three: wind, fire, and Bindu. If the wind enters the path, the qualities of the path are, if the contaminated wind is suppressed, then the head of afflictions is suppressed. If the uncontaminated wind is grasped, then afflictions are pacified, and the uncontaminated enters the path. If the wind of wisdom is grasped, then all actions of body, speech, and mind are perfected into wisdom. The fruit of wind is, in the pure palace of the three realms, for the benefit of all sentient beings, the inseparable essence of the three bodies, the body of great bliss is manifested. Its body, speech, and mind, or the navel chakra is the desire realm, the heart is the form realm, the crown is the formless realm. The actions of these three are done by wind. If the wind is workable and enters the path, then the fruit, the body with seven limbs, is manifested. The so-called key point of the body is, there are three bodies: the body, grasping at appearance, and not grasping at appearance. The real body has four types: the contaminated body, the coarse body of flesh and blood, and the contaminated mind body, the uncontaminated body, and the wisdom body. The coarse body is this one made of the four elements, flesh and blood, which is to be placed when one dies. Contamination is affliction or attachment to the body. The contaminated mind body is, grasping in the mind thinking "my body".
Chinese
是也。死后于中阴漂泊之时，亦思有我身，故亦取中阴之身。有漏者，执着贪恋于我身也。无漏者，于有漏无漏二者皆不执着，无有贪执也。智慧之身有二，道时具有三摩地之身，果时显现为涅槃之身。三摩地中，小乘及波罗蜜多之身观为无常不净之物，密咒中观为本尊之身。涅槃者，乃是果时现证四身也。二是于显现而取受，自身有身故，对于应杀之有情一切，以及行不净行之境可憎之物，以及不予而取之境，他人所拥有之人与财物，以身之三业行之，则取受三恶趣及轮回之身。彼三者若行善业，则取受善果也。于显现不取受者，对于三境不以身行事，故暂不生烦恼，终不取果也。善业亦如是行之。要点有四，于各道之时已示竟。如是则十六聚身之要点已示竟。 十六聚身之要点已示竟。
English
It is so. Even when wandering in the bardo after death, one thinks of having a body, so one also takes the bardo body. "With outflows" means being attached to and clinging to the idea of "my body." "Without outflows" means not fixating on either "with outflows" or "without outflows," and being without attachment or grasping. The body of wisdom has two aspects: the body endowed with samadhi during the path, and the appearance as the body of nirvana during the fruition. In samadhi, the body of the lower vehicle and the paramitas is contemplated as impermanent and impure. In secret mantra, it is contemplated as the deity. Nirvana is the manifestation of the four kayas at the time of fruition. Secondly, taking based on appearance: because one has a body, one takes the three lower realms and the body of samsara by performing the three actions of the body towards all sentient beings to be killed, towards repulsive objects that are the objects of impure conduct, and towards objects taken without being given, such as people and wealth possessed by others. If one performs virtuous actions with these three, one takes the fruit of virtue. Not taking based on appearance: because one does not perform actions of the body towards the three objects, one does not temporarily generate afflictions, and ultimately does not take the fruit. The same should be done with virtue. There are four key points, which have already been shown in the context of each path. Thus, the key points of the sixteen aggregates of the body have been shown. Showing the key points of the sixteen aggregates of the body.