English
Now, the seventeen ways of arranging the body, showing how compassion arises. First, explaining the meaning in detail through four branches: Briefly explaining the meaning through the three wisdoms. As in "Thus liberated," etc., the two verses are clear in meaning. The second content is how the three wisdoms that are the basis manifest in the Dharmakaya. Regarding the maturation of mind-essence, there are two verses, clear in meaning. Now, the third content is to extensively show how the five wisdoms that grasp characteristics manifest from the Sambhogakaya. As in "Sambhogakaya," etc., the seven words are clear in meaning. Now, the fourth content is to extensively show how the two knowable wisdoms manifest from the Nirmanakaya. As in "Nirmanakaya," etc., the two verses are known through the text. These are the seventeen ways of arranging the body, showing the arising of compassion through four contents. Now, through the eighteen ways of arranging the body, showing the essence of wisdom itself, first showing through four contents: showing the arising of wisdom itself. As shown by "That very wisdom," etc., thus abiding in the three kayas, the essence of that very wisdom is: These three wisdoms, first, are the basis, the reality of the nature of things. The essence is pure from the beginning, never mistaken. The nature is spontaneously accomplished, without obstruction to anything. Compassion pervades all, not falling into any side, with the essence of pervasiveness, it can make the continuum of the object to be tamed manifest. The way of abiding is thus abiding, in the middle is the bardo of Dharmata. The manifestation of Sambhogakaya is the essence of completion on the path: manifesting as body, wisdom, light, and color. With its essence, it ultimately pervades the bodies of beings, the radiance and splendor of the body naturally manifest in the senses, etc. The above is the first content, showing the arising of wisdom itself. Now, the second content is to show the abiding of the bodies of beings, the pervasive way of the wisdom that is the basis. As shown by "Body," etc., that is, when the four elements of beings form the body, they abide thus: the aggregate formed by the gathering of the four elements of earth, fire, water, and wind constitutes the form body, the way of arising is arising from the arising agent, abiding in the body where all are gathered.
Chinese
所谓“意的中心”，即心间智慧之处。因功德生起，故为珍宝。因是三身之所，故为宫殿。基位之三智慧是：本体本来清净之智慧部分，安住于空性中。自性任运成就之部分，明晰地安住。大悲周遍智慧之部分，其觉性也是本体身的显现，面容和手在自处圆满，示现光芒。不向外看知识，譬如瓶身之状，内在明亮地安住。自性任运成就之智慧身，也安住于光蕴中。大悲周遍之智慧是：这些也各自显现白色红色等颜色，互不混杂。如是，第二，显示了有情身体的基位智慧的遍布方式。现在，第三，显示了从道中显现的方式，执持相状的智慧的生起方式，即以“罗玛”等显示。也就是，身体由诸元素聚合的脉结聚集，从内，即依靠风而转变。从罗玛生起如镜般的智慧。从江玛生起平等性。从根达玛生起分别智慧。从嘎德金脉生起成所作智慧。从具慧孔生起法界性智慧，是觉性的力量。也就是，在法性自性中，胜义谛和世俗谛二谛之明点运行，自性和法性之明点一者运行，自性安住于基位。也就是，法界明点作为法性自力圆满之所依，安住在一切有情的身体中。如是，第三个内容，显示了从道中显现的方式，执持相状的智慧的生起方式。现在，第四个内容，显示了从门中显现的方式，即以“清净物聚集”等显示。也就是，一切有情的诸根清净物聚集的右眼是方便，左眼是智慧，从二者，以方便生起安乐，以智慧生起空性之差别，为了自利，了知事物之实相，为了他利，了知所知的一切调伏对象的想法，从二者成熟。对于所知，了知之智慧成熟为空性灯，并且
English
The so-called "center of mind" is the place of wisdom in the heart. Because merit arises, it is precious. Because it is the place of the three bodies, it is a palace. The three wisdoms of the base are: The part of wisdom that is inherently pure in essence dwells in emptiness. The part of self-nature spontaneously accomplished dwells clearly. The part of wisdom that is all-pervasive in compassion, its awareness is also the manifestation of the essence body, the face and hands are complete in their own place, showing radiance. Not looking outward for knowledge, like the shape of a vase, it dwells brightly inside. The wisdom body of self-nature spontaneously accomplished also dwells in the sphere of light. The wisdom of all-pervasive compassion is: These also appear separately in white, red, and other colors, without mixing with each other. Thus, secondly, it shows the pervasive way of the base wisdom residing in the bodies of sentient beings. Now, thirdly, it shows the way of arising from the path, the way of arising of the wisdom that grasps characteristics, which is shown by "Roma" and so on. That is, the body is the gathering of the knots of the channels where the elements gather, from within, that is, changing by relying on the wind. From Roma arises mirror-like wisdom. From Jiangma arises equality. From Kundama arises discriminating wisdom. From the Kati golden channel arises accomplishing activity wisdom. From the wise hollow arises the wisdom of the sphere of Dharma, which is the power of awareness. That is, in the Dharma-nature self-nature, the bindus of the two truths, ultimate and conventional, move, and one bindu of self-nature and Dharma-nature moves, and self-nature dwells in the base. That is, the Dharma-realm bindu, as the support for the completion of the Dharma-nature's own power, dwells in the bodies of all sentient beings. Thus, the third content shows the way of arising from the path, the way of arising of the wisdom that grasps characteristics. Now, the fourth content shows the way of arising from the door, which is shown by "the gathering of pure substances" and so on. That is, the right eye, which is the gathering of the pure substances of the senses of all sentient beings, is skillful means, and the left eye is wisdom, and from the two, by the difference that skillful means generates bliss and wisdom generates emptiness, for one's own benefit, knowing the reality of things, and for the benefit of others, knowing the thoughts of all those to be tamed, from the two matures. For what is to be known, the wisdom of knowing matures into a lamp of emptiness, and
Chinese
其力量成熟为清净虚空的灯。通晓所有知识的智慧，成熟为远射水之灯。其力量成熟为智慧自生之灯。也能分辨众生的善恶业，以及习气的厚薄。也能分辨根器的利钝差别。因此，要经常修习这些灯，才能真正了解它们，所以称为智慧。这些是第十八个身体的安置，以四个要点来阐述智慧的要义。现在是第十九个身体的安置，阐述法性的安住方式，首先以五个要点来阐述。简要阐述两种状态：安住方式等三个词语，经文已经很清楚了。现在是第二个，详细阐述初始之基的状态：以初始、本体等来阐述。其中，初始是指没有通过禅修来成佛，没有通过努力来改造众生。本体是空性，没有任何理由可以成立。自性是光明，是法身和智慧的来源。慈悲自然显现，并以三种形式存在，没有局限和偏颇。也就是说，仅仅在名言上，本体安住于法身，没有在任何地方确定基础和根本。光明安住于报身，没有任何理由可以确定。自显安住于化身，因为圆满了相好，所以显现。无论用什么方法都无法区分，也无法分辨没有相好和特征的容颜和手。从一开始就自然成就，因此，真实相好和特征的身体，如肤色和手印等，都不是意识的对象。以上是第二个要点，详细阐述初始之基的本体状态。现在是第三个，详细阐述其自性：以自性等来阐述。其中，自性是本体，显现是现象，显现的对境是白色光芒、黄色光芒、红色光芒、绿色光芒、蓝色光芒，以及五种智慧的自力显现的方式。也就是说，因为觉性的智慧没有污垢，所以显现白色。红色是觉性本身圆满了四种力量。觉性本身圆满了功德，所以显现黄色。
English
Its power matures into a lamp of pure space. The wisdom that knows all knowable things matures into a lamp of far-reaching water. Its power matures into a lamp of self-born wisdom. It also distinguishes between the good and bad deeds of sentient beings, as well as the thickness and thinness of habitual tendencies. It also distinguishes the differences in the sharpness and dullness of faculties. Therefore, one must constantly practice these lamps in order to truly understand them, hence they are called wisdom. These are the eighteenth placement of the body, which explains the essence of wisdom in four points. Now is the nineteenth placement of the body, explaining the way of abiding of the dharma nature, first explained in five points. Briefly explain the two states: the three words such as the way of abiding, the text is already clear. Now is the second, to explain in detail the state of the initial ground: explained by initial, essence, etc. Among them, initial means not becoming a Buddha through meditation, not transforming sentient beings through effort. The essence is emptiness, no reason can be established. The nature is luminosity, the source of body and wisdom. Compassion naturally manifests and exists in three forms, without limitation or bias. That is to say, only in name, the essence abides in the Dharmakaya, without determining the foundation and root anywhere. Luminosity abides in the Sambhogakaya, without any reason to determine. Self-appearance abides in the Nirmanakaya, because it is complete with marks and signs, so it appears. No matter what method is used, it cannot be distinguished, nor can it distinguish the face and hands without marks and characteristics. It is naturally accomplished from the beginning, therefore, the body of true marks and characteristics, such as skin color and handprints, etc., are not the object of consciousness. The above is the second point, explaining in detail the state of the essence of the initial ground. Now is the third, to explain its nature in detail: explained by nature, etc. Among them, nature is the essence, appearance is the phenomenon, the object of appearance is white light, yellow light, red light, green light, blue light, and the way the self-power of the five wisdoms manifests. That is to say, because the wisdom of awareness is without defilement, white color appears. Red is the awareness itself that completes the four powers. Awareness itself completes the merits, so it appears yellow.
Chinese
现在，通过第四个内涵，充分展示其大悲。以“大悲”等词语来展示：他的心在任何地方都不会动摇，从安住于自利他异的状态中，生起各种各样的慈悲之门。自性之力，以及与因缘境相遇，以及祈请等各种显现，并非确定为“就是这样”，而是安住于此。因为大悲本身显现为多种多样，所以被称为“基”。如是，通过第四个内涵，充分展示了大悲。 现在，展示第五个内涵，即不净迷乱之基。以“迷乱”等词语来展示：其中，“迷乱”是指：以什么而迷乱？以无明和嗔恨为缘而迷乱。从什么而迷乱？从境显现为可区分的相状而迷乱。为了什么而迷乱？因为觉性想要智慧而迷乱。在哪里迷乱？在抓住和执着迷乱的成熟之处，以及从执着而对根和境产生不同的迷乱。 从中解脱的关键是：将觉性安住在眼等境的自处，痛苦解脱为法性，恶缘显现为助伴。也就是，安住在自住之中，贪欲空虚；安住在放下之中，显现之缘的基空虚；安住在自解脱之中，烦恼在自处解脱；安住在对显现和境加以印持之中，三界被彻底清空。也就是，安住在自如和放松的关键在于，显现和觉知解脱为无二。显现和觉知放下的关键在于，显现解脱于显现之上。自解脱印持的关键在于，动摇的觉知耗尽了依赖。 如是，通过这些，将身体的第十九个意义，即法性的安住方式，分为五个内涵来展示。现在，以身体的第二十种安立方式来展示其意，通过三个内涵。