English
When I, a yogi, meditate clearly on the blue sky, various lights blaze forth from yaṃ (藏文，梵文天城体，yam，yam，wind). khaṃ (藏文，梵文天城体，kham，kham，space) is gathered into the three places of oneself. raṃ (藏文，梵文天城体，ram，ram，fire) absorbs the outer elements into the inner. One should meditate on the essence arising from yaṃ (藏文，梵文天城体，yam，yam，wind) swirling into light. Thus, the first section explains the essential instruction on how to meditate on the characteristics of the elements themselves. Now, the second section explains the benefits of meditating in this way: This very meditation on the elements, when completed for five months, results in flying in the sky, which arises from meditating on oṃ (藏文，梵文天城体，om，om). Then, after four months, "entering" means: diving underground and passing through mountains and rocks, which arises from meditating on earth. Then, after four months, the wind does not disturb, which arises from meditating on yaṃ (藏文，梵文天城体，yam，yam，wind). Then, after four months, fire does not burn, which arises from meditating on raṃ (藏文，梵文天城体，ram，ram，fire). Then, after four months, one does not sink in water, which arises from meditating on khaṃ (藏文，梵文天城体，kham，kham，space). By meditating clearly on all of these, one is able to run without obstruction anywhere, which arises from having all the elements under control. These are the methods for arranging the body; the fourth meaning is that the detailed answers to the questions about controlling four or five elements are explained in two parts. Now, to show the conclusion of the questions and answers, the special arrangement is shown, condensed into one hundred and thirteen statements, shown in two parts, the first of which is: showing the nature of reality that transcends sound and words. The teacher focuses on qualities. The awakened one awakens from afflictions and expands into body and wisdom. One who has conquered karma and afflictions possesses the wisdom of knowing. Transcending samsara. Without seeking from elsewhere, one possesses all qualities as self-complete. Therefore, those words spoken above were not spoken with sound and words, but in the sky of the completely pure nature of reality, the play of self-arisen wisdom arises without bias. From the source of sounds such as Brahma and others, sixty-four hundred thousand, four words of condensed combination instructions were extracted, resulting in seventy sentences. Four manifest sentences, that is, seventy-four sentences. Including collection and five root sentences. Indicating the arrangement of names and actions and six root sentences. The uncommon basis of self-completion and seven root sentences. The common basis is the arrangement of various sounds and words and eight root sentences. The arrangement of special sound positions and nine root sentences. The uncommon
Chinese
真实基位的陈设和八十。 结集者请问自生的陈设和八十一，大乘的种种陈设和八十二，第一品就此总结完成。 其中，名称的类别，支分的形态，广大的神变中，以支分极度广大的方式来展示。二百八十二的第一品的所有名称都已阐述。为了让未来时代的具善根者能够见到。如是，第一个内容，超越言语文字的法性，以名称和类别的方式展示。现在是第二个内容，如是听闻后，结集者心中喜悦的差别是：如上所展示的，存在之种种类别，显现空性、常断等都已圆满，所以没有什么需要舍弃的。如是圆满却又既是又不是，所以是伟大的。超越了此，所以又不存在。显现为种种显现，却又混合什么也没有混合。那本身周遍一切，以自生秘密方便而决断。最初不认识，所以中间不相处。因为不认识，所以最后背离的意义，依靠文字，结集者天子喜乐自在听闻后，对圆满正等觉佛陀导师薄伽梵，身体极度恭敬，正直地安住于前方，双掌合拢，具有殊胜秘密真言功德的导师，对具有法性空性之百种功德者，在宣说那些词语之后生起欢喜，心中的分别念显现，发起发心是：我和一切众生没有边际，所以没有中心。因为没有中心，所以没有目标，如是无边，在圆满大圆满的状态中，一切法无二，自性的戏论，语言和，文字和名称的类别，以及没有分别念，一切都将安住于大圆满无为大虚空的见地中，仅仅以这样的发心，聚集于那位导师周围的所有众生，都将处于大圆满无勤任运的状态中。那也是因为法性从造作中解脱而无所作为。因为不是造作而生，所以不依赖因缘。无勤任运而安住于吉那达
English
The actual arrangement of the base and eighty. The compiler asks about the arrangement of the self-born and eighty-one, the various arrangements of the Great Vehicle and eighty-two, this first chapter is summarized and completed. Among them, the categories of names, the forms of limbs, in the vast manifestations of miracles, the limbs are shown in an extremely extensive way. All the names of the first chapter of two hundred and eighty-two have been elaborated. In order to make it visible to the fortunate ones of the future. Thus, the first content, the nature of reality beyond words and letters, is shown in terms of names and categories. Now is the second content, after hearing in this way, the difference of joy in the mind of the compiler is: As shown above, the various categories of existence, appearance, emptiness, permanence, cessation, etc., are all complete, so there is nothing to abandon. As such, it is complete, yet it is both and not, so it is great. It transcends this, so it does not exist. It appears as various appearances, yet it mixes nothing and does not mix. That itself pervades everything, and is decided by the secret means of self-arising. Initially not knowing, so not associating in the middle. Because of not knowing, the meaning of turning away in the end, relying on words, the compiler, the son of the gods, Delightful Lord, having heard, to the perfectly complete Buddha, the teacher, the Bhagavan, with extreme reverence in body, sitting upright in front, with the palms of his hands joined together, the teacher who possesses the special qualities of secret mantras, to the one who possesses a hundred qualities of the nature of reality and emptiness, after speaking those words, joy arose, the thoughts of the mind manifested, and the generation of the mind was sent forth: I and all sentient beings are without limit, so there is no center. Because there is no center, there is no object, so in this way, being without limit, in the state of complete Great Perfection, all phenomena are non-dual, the play of self-nature, language, letters, and categories of names, and without conceptualization, everything will abide in the view of the Great Perfection, the uncreated Great Expanse, merely by generating the mind in this way, all those beings gathered around that teacher will be in the state of Great Perfection, effortless and spontaneous. That is also because the nature of reality is liberated from fabrication and there is nothing to do. Because it is not born from fabrication, it does not depend on causes and conditions. Effortlessly and spontaneously abiding in Jina Dhara.
Chinese
通过三者所展示的，首先是结集者先生发起菩提心，向导师请示的展示。从“之后，天神自在无分别”等开始展示。之后的“之后”是从第一章讲述的“之后”而来，是过渡性的词语。天子欢喜自在是结集者的名字。从无分别的菩提心出发，在前面第一章中展示过。法性完全清净，是远离思虑的空性界，是远离执着的，无有差别的意义在相续中生起，但对于未来时代的应化众生来说，由于没有证悟法性离戏，必定要从三界轮回中，救度一切众生，我以智慧要真实做到这件事，我发起的菩提心，之前在贤劫大庄严时期，在导师至尊顶髻前已经发起，现在对于相续的导师，说了这些话。这样，第一个内容是结集者先生发起菩提心，向导师请示的展示完毕。现在是第二个内容，结集者向导师祈请开示的展示。四个“ཀྱེ་ཀྱེ་”等词语在原文中很清楚。现在是简要展示请示，实际展示是：智慧生起的门是什么等等，在下面的回答部分会详细展示。也就是这些词语：唉玛，世尊，智慧生起的门是什么？这些我不知道。对于导师大悲者，虽然没有语言表达和分别念，但请您从自性无为的虚空中，用不可言说的声音对我开示，请将这些都联系起来理解。这些就是将请示简要地分为三部分来展示。现在是身体的详细陈设的请示回答，用三十一个身体的意义，首先详细展示轮回最初的提问回答，其中十七个肢体的意义的展示的第一个。连同敦促结集者的回答，展示轮回最初的基础自性是：从“之后，导师金刚持”等开始展示。之后的“之后”是刚请示之后的“之后”。导师等九个词语，通过原文可以理解。轮回是存在的轮回，所以没有装饰、颜色和事物，也没有相
English
The first of what is shown by the three is the presentation of the compiler first generating the mind of enlightenment and making a request to the teacher. It is shown by "Then, the god is free from conceptualization," and so on. The "then" after that is from the "then" of the first chapter, and is a transitional word. The son of the gods, Joyful Empowerment, is the name of the compiler. From the mind of enlightenment without conceptualization, it was shown above in the first chapter. The nature of reality is completely pure, the empty realm free from thought, free from grasping, and the meaning of indivisibility arises in the continuum, but for the sentient beings of the future to be tamed, because they have not realized the nature of reality free from elaboration, it is certain that from the three realms of samsara, all sentient beings must be liberated, and I will truly do this with my wisdom. The mind of enlightenment that I generated, before in the great and beautiful eon, I sent it before the supreme teacher's crest jewel, and now to the teacher of the continuum, I said these words. Thus, the first content is the presentation of the compiler first generating the mind of enlightenment and making a request to the teacher. Now, the second content is the presentation of the compiler requesting the teacher to speak. The four words "Kye Kye" and so on are clear in the text. Now, the actual presentation of the request is briefly presented: What is the door for the arising of wisdom, etc., will be shown in detail in the following answer section. That is, these words: Alas, Blessed One, what is the door for the arising of wisdom? I do not know these. To the teacher, the Great Compassionate One, although there is no verbal expression or conceptualization, please speak to me from the unconditioned sky of self-nature with an unspeakable voice, please connect all of these together. These are the three parts into which the request is briefly presented. Now, the detailed presentation of the request and answer regarding the arrangement of the body, with the thirty-one meanings of the body, first, the detailed presentation of the question and answer regarding the beginning of samsara, the first of the presentation of the seventeen meanings of the limbs. Together with urging the compiler for the answer, the presentation of the nature of the basis of the beginning of samsara is: from "Then, the teacher Vajradhara," and so on. The "then" after that is the "then" immediately after the request. The nine words, such as teacher, can be understood through the text. Samsara is the existing samsara, so there is no ornamentation, color, or thing, and no sign.
Chinese
轮回是有间断的，无边无际且无法确定终点地流转。因为两者都在自行流转，所以有时看起来像是存在，有时看起来像是没有。因为在因果中流转，所以因是痛苦，果是集起。在恒常的流转中，安乐、痛苦、舍弃的轮转持续存在。因为在无常中流转，所以没有像这样确定的事物，因此称为轮回。它们的开端是：在任何地方都无法区分，因此不是有形的，没有面容和手的名称。没有来去，因此没有分别念的名称。因为是所有时间，所以没有先后的名称。因为恒常存在，所以没有变迁和损益的名称。因为安住于智慧，所以在自性中明了知晓。因为不偏向任何一方，所以什么也不是。因为没有止境，所以无论如何都会显现。像这样，最初的那个基础，因为没有造作，所以从生起中解脱。因为自性清净，所以超越了业和习气。像这样，从任何地方都没有成立的事物中，外在的颜色和从意识中执着的对境，白色和红色的对境，以及显现为装饰和享乐的事物都显现出来。像这样显现，外在的显现使内在的流动动摇了心。中间运行的风连接起来，对于直接的对境，粗糙的心的显现执着于不同的事物。因为对境不同的差别，不同的业和习气而迷惑。显现为不同的事物是轮回的开端。以上是第一部分的内容，连同敦促收集者。在说明了轮回开端的基地和基地的自性之后，现在是第二部分的内容，从作为唯一原因的无明中，说明最初产生迷惑的方式。通过目标和执着等来阐述。目标是光、颜色和智慧，由于内在的迷惑，业的风摇动。心以光和颜色作为执着的所依，风和意识相互关联，显现为无明等十二缘起，因此产生了轮回的开端。其中，无明有体性、定义和分类三种。体性是遮蔽正确的意义。定义是无明是基础，像那样基础事物的存在方式，因为不是自生自解脱，不是自性清净，所以称为无明。如果分类的话