English
The sum of twelve, thus the aggregates that arise, the life support of four hundred kinds, the actions of being without and with illness, long and short life, etc. Also, the arising elements are made to stay in their places, making earth, water, fire, and wind stay in their own places and harmonizing them, making the body free from sickness and suffering, and the mind free from happiness and suffering, thus balancing them. In the beginning, when forming in the mother's womb, from the two causes of father and mother, the four elements of conventional truth arise. From the father's cause, all four are complete in function, but actually, serous fluid arises, moisture arises as the nature of water, and hardness arises as the nature of earth. From the mother's cause, all four elements are complete in function, but actually, heat arises as the nature of fire, and lightness as the nature of wind. Thus, the four elements are truly established, established with particles and subtle parts. From the wind-mind that takes the self-body, the elements of ultimate truth arise. The wind is light and moves, thus generating the power of wisdom. The ultimate earth becomes the establishment without hardness, and water becomes the gathering without moisture. Emanating from the mind, bright, generating the power of the body. The ultimate fire becomes the burning without heat, and the wind becomes the action without lightness. The maturation of these four, the four lamps actually appear. Also, at the time of the body's destruction, the arrangement of the arising of earth, water, fire, and wind is disturbed. The earth body is terminated by the disease of phlegm, the combination of water and fire becomes bile disease, and the wind body is terminated by wind disease, thus destroying the aggregates that arise. Thus, the eighth content, by the action of the arising elements, shows the cause of the body's formation, abiding, and destruction. Now, the ninth content, showing the maturation of arising in the formation of samsara. Thus, from the twelve links of dependent origination, the actions of the twelve kinds of delusion, pure and impure, arise. Likewise, the actions of its accompaniments also mature into twelve. There, from the pure vessel of dependent origination, here matures wealth and enjoyment, and all good actions of going, and great merit. From the impure, it matures into an ugly body, incomplete limbs, bad actions, incomplete senses, little merit, becoming a barbarian.
Chinese
以及其他成熟的事物。如此产生的缘起，清净与不清净的容器，各自显现出好坏等现象的差别。第九个内容，从轮回的形成中显示产生的成熟。现在是第十个内容，显示清净与不清净的元素，容器与精华的差别：如此，从法性中转变而来的也是四种元素。容器分为内外两种，这是内在的元素。如此，在清净的容器中，无论倒入什么都像没有污垢一样。清净的元素之身，心的分别念很小。如果在一个有污垢的容器中倒入干净的食物等，也会被污垢沾染。如此，清净的容器和清净的精华二者同时具备，获得佛果就没有困难。因此，现在净化容器的口诀非常深奥。如此，所有清净与不清净的元素之业都由风来完成，因此修习风的口诀非常深奥。风是推动产生的，风是清净的。在聚集风的时候修习，用水使身体清净。在向外行进的时候专注于火的业清净。在回来的时候专注于土的业清净。在风进入停留的时候专注于修习，虚空心的业清净。因此，风能完成一切业，不清净、迷惑、分别念和各种混乱也由风来完成。最初在轮回中推动也是风推动后产生迷惑。中间行善与不行善，授记与未授记等也由风来完成，最终遣除迷惑也取决于修习风。如此，在风进入停留的时候修习，从风完全清净的显现增长中，了解业的差别，神通、现量、证悟和力量等成就，都是风以边际来区分的。这些是身体意义的第四个方面，详细阐述了众生迷惑的来源，分为十个方面来阐述。现在是身体的第五个方面，阐述身体的安立，即智慧的觉性如何安住于身体，分为十个内容来阐述的第一个方面。
English
and other ripening things. Thus, the interdependent arising, the pure and impure vessels, each separately manifests the differences of good and bad appearances, etc. The ninth content, from the formation of samsara, shows the arising of ripening. Now is the tenth content, showing the difference between pure and impure elements, vessels and essences: Thus, what has transformed from the nature of reality is also the four elements. Vessels are divided into outer and inner, this is the inner element. Thus, in a pure vessel, whatever is poured in is like having no impurities. A pure elemental body has small mental discriminations. If clean food, etc., is poured into a dirty vessel, it will be contaminated by the dirt. Thus, when a pure vessel and a pure essence are both present, there is no difficulty in attaining the fruit of Buddhahood. Therefore, the instructions for purifying the vessel now are very profound. Thus, all the actions of pure and impure elements are accomplished by wind, therefore the instructions for meditating on wind are very profound. Wind is what propels arising, wind is what purifies. When gathering wind, practice to purify the body with water. When going outward, focus on purifying the actions of fire. When coming back, focus on purifying the actions of earth. When the wind enters and stays, focus and meditate, the actions of space-mind are purified. Therefore, wind accomplishes all actions, impurity, delusion, discrimination, and various confusions are also accomplished by wind. Initially, propelling into samsara is also wind propelling and then causing delusion. In between, doing good and not doing good, prophesying and not prophesying, etc., are also accomplished by wind, and ultimately, dispelling delusion also depends on meditating on wind. Thus, when the wind enters and stays, meditate, from the increase of the appearance of completely pure wind, knowing the differences of actions, the accomplishments of miracles, direct perception, realization, and power, etc., are all distinguished by wind at the boundary. These are the fourth aspect of the meaning of the body, elaborating on the source of sentient beings' delusion, explained in ten aspects. Now is the fifth aspect of the body, explaining the establishment of the body, how the wisdom of awareness abides in the body, the first aspect explained in ten contents.
English
Po. This is about the wisdom arising from the body, showing the way its own nature exists. If someone asks, where does this self-awareness, which is separate from others, reside? Wisdom resides in the bodies of beings. For example, if someone asks where ghee is, it is in milk, and it pervades from the milk. Similarly, wherever the body is, there is the pervasion of wisdom. As a sign of wisdom's pervasion, the radiance of the body, the size of the aura, are determined by the purity and impurity of wisdom. Thus, wisdom pervades the body with winds of varying sizes, and wisdom and body temporarily coexist, just as when a vase is formed, the sky is also formed. This is the first topic, showing the way the wisdom arising in the body exists in its own nature. Now is the second topic, showing the way the body and wisdom exist: In accordance with the bodies of beings are the Dharmakaya, and the complete Nirmanakaya. Similarly, mirror-like wisdom, equality, individual awareness, accomplishment, and the wisdom of the Dharmadhatu, at that time reside in the wisdom of the Dharmakaya. The five lights of white, yellow, red, green, and blue reside in the wisdom power of the Sambhogakaya's qualities. The five colors, twenty-five colors, and various colors reside in the wisdom power of the Nirmanakaya. Thus, as a sign of the existence of wisdom, the Lamp of the Path to Enlightenment appears. These are also dispelled by the winds of karma, and the winds of wisdom cause them to abide. These bodies of wisdom, with radiance, pervade the bodies of beings. This is the second topic, showing the way the body and wisdom exist. Now is the third topic, showing the way to distinguish between ultimate truth and conventional truth: Wisdom operates in the body in five ways: collecting, distinguishing, liberating, pervading, and moving. Furthermore, the water-mirror-like lamp symbolizes the basis of samsara and nirvana, self-born wisdom symbolizes the sign of wisdom, the empty bindu symbolizes the path to enlightenment, and the lamp of the pure Dharmadhatu symbolizes the basis of practice. Thus, these nine operations ripen the ultimate bodhicitta. Earth, water, fire
Chinese
四风使世俗菩提心成熟，因此两者的标志通过明点和风来区分。第三个内容是关于胜义和世俗的区分方式。现在第四个内容是关于成熟、衰老和产生作用的风的部分：使它们成熟的风，明点即业风中的世俗明点，智慧中的胜义明点。两者各自的关键是：胜义明点是目标，世俗明点是秘密处。两者使之流动，从业和智慧两者中，业使粗大的分别念执着。智慧使法性的显现显现，经验增长，觉性达到顶点，法性耗尽，四者从目标二者的部分中清晰地确定下来。从中产生，从法性进入和从轮回进入的区分中，实际上是超越了分别念，未证悟的轮回产生了。第四个内容是关于成熟、衰老和产生作用的风的部分。现在第五个内容是关于它们实际存在的地方：心（藏文：ཙིཏྟ་）是指五大聚集形成身体。身体聚集形成脉。脉聚集形成明点。明点聚集形成光和颜色。颜色聚集形成风。风聚集形成智慧。因此，所有脉的关键聚集是心。它是功德产生的根源，因此，觉性的智慧存在于珍宝的宫殿中。珍宝是指所有脉的处所聚集，被称为轮回和涅槃的生命。五大各自的四条脉。五大两两聚集的两条脉，共六条。五大全部聚集的男女两条脉，即四个方向和四个角落，通过八个门，有五种智慧和五身，即遍照佛等。五蕴充满且广大。无有慈悲，劫时业风，命根，与火同在，普遍存在，分离精华和糟粕的五种风，以及聚集知识的智慧，分离，移动，解脱，普遍存在的五种也存在。同样，五父和五母，五大，五光，五明点和五族。
English
The four winds mature the relative Bodhicitta, therefore the signs of the two are distinguished by bindu and wind. The third content is about the way to distinguish between ultimate and relative. Now the fourth content is about the part of the wind that matures, decays, and produces: The wind that makes them mature, the bindu, that is, the relative bindu from the karma wind, the ultimate bindu from wisdom. The key to each of the two is: the ultimate bindu is the target, and the relative is the secret place. The two cause it to flow, from the two, karma and wisdom. Karma causes the gross conceptualization to be grasped. Wisdom makes the appearance of Dharmata manifest, experience increases, awareness reaches its peak, and the four of the exhaustion of Dharmata are clearly determined from the part of the two targets. From this arises the distinction between entering from Dharmata and entering from Samsara. In reality, it transcends conceptualization, and unawakened Samsara arises. The fourth content is about the part of the wind that matures, decays, and produces. Now the fifth content is about the actual place where they reside: Citta (Tibetan: ཙིཏྟ་) means that the five elements gather to form the body. The body gathers to form the channels. The channels gather to form the bindu. The bindu gathers to form light and color. Color gathers to form wind. Wind gathers to form wisdom. Therefore, the key to all the channels is the gathering of Citta. It is the basis for the arising of qualities, therefore, the wisdom of awareness resides in the precious palace. Precious means that all the places of the channels are gathered, and it is called the life of Samsara and Nirvana. The four channels of each of the five elements. The two channels where the two elements gather, a total of six. The two male and female channels where all four elements gather, that is, the four directions and four corners, through the eight doors, there are five wisdoms and five bodies, such as Vairochana. The five aggregates are full and vast. There is no compassion, the Kalpa karma wind, the life force, residing with fire, universally pervasive, the five winds that separate essence and dross, and the wisdom that gathers the power of knowledge, separates, moves, liberates, and pervades, also exist. Similarly, the five fathers and five mothers, the five elements, the five lights, the five bindus, and the five families.