English
Therefore, it has been shown through four main points. Now is the twenty-third posture of the body, the key to distinguishing the essence and dregs of the elements. In the presentation, it is shown through six main points, the first being a brief presentation of the Dharma of the essence and dregs of the elements, that is, the essence and dregs of the elements, etc., the verses and the text are clear. Now is the second main point, showing the essence and dregs of earth: the two verses of the dregs of earth, the text is clear. The action of that element internally causes the muscles to atrophy and turn yellow, and the fire element body of earth is formed. Black and dull is the earth element of earth. White and clear is the water element of earth. Blue and clear is the wind element of earth. Its diseases are: the disease on the earth element of earth is the cold of phlegm. On its water element is the accumulation of phlegm. On its fire element is the bile of phlegm. On its wind element, the wind of phlegm causes death. The three verses of essence are understood through the text. The key is that the fire element of earth merges the wind element internally, thus the yoga of clothing is achieved. Its water element is thrown outwards, thus it is achieved. Its earth element suppresses, thus it is achieved. Its wind element rolls up, thus rolling up the clothes, and it can be achieved without clothes. Thus, the second main point, the essence and dregs of earth, is shown. Now is the third main point, showing the essence and dregs of water: the dregs of water make the outside moist and collect shapes, etc. In the action of water, because it matures into blood internally, therefore, as mentioned above, the four diseases of internal differentiation of the four elements accumulate and cause death, and separately, the four blood diseases harm the body. The four sentences of maturation, etc., are understood through the text. The key is: also, the earth element of water achieves the extraction of various stone essences. Its earth element achieves the realization of water. Its fire element achieves the realization of various colors. Its wind element achieves the realization of various jewels. Therefore, the yoga of food must be achieved. Thus, the third main point, the essence and dregs of water, is shown. Now is the fourth main point, showing the essence and dregs of fire: fire, etc., the text is clear. The diseases are the four biles mixed with the above. Separately, the key of heat harms the body. The dream of disease is that the mantra of fire body purification is achieved. The earth element of fire is achieved through transformation. The water element of fire is cut off. The wind element of fire is achieved through the key of learning. By doing so, the dreams of karma and habitual tendencies will stop. Thus, the fourth main point, the essence and dregs of fire, is shown. Now is the fifth main point, the essence and dregs of wind.
Chinese
所示。其余部分可以通过文本来理解。疾病也和以前一样，是四种风。突然出现呼吸不畅的疾病会伤害身体。关键的习气也通过四种身体，心灵的去向，关键，行动和心灵的直接体验来学习而实现。如是，第五个内涵通过风来展示精华和糟粕。现在，第六个内涵是展示这些关键的口诀。也就是，要知道区分元素精华和糟粕的时间，以及分离的方法，以及分离的关键，以及分离的程度，以及它本身的性质，以及进入的特征，这六个方面。什么时候分离呢？就在依赖于现在这个身体的时候分离。如果不在这个时候分离，就会在轮回的尽头制造身体的漏失。分离的方法是：进行外部四大元素的瑜伽，以及内部观想幻身作为本尊。它的关键是元素的精华，外部、内部和秘密。分离的程度是身体的粗重被微尘所占据，了解风在内外流动的关联。它的自性是：在外在身体上，在内在心中证悟。进入的特征是：外在元素被身体的微尘的程度所占据，因此身体能够转移为唯一的印契；以及内在风占据内外的程度，因此能够区分元素事物的精华和糟粕。如是，通过四大元素的关键，风融入于心。通过理解心性是空性，没有原因，口诀就圆满了。如是，通过这些，对于身体二十三个要点，通过区分元素精华和糟粕的关键，以六个内涵来展示。现在，对于身体的二十四个安置，如何依赖明点空性的灯，展示口诀，以六个内涵来展示的第一个是：在点燃灯之前，展示积累资粮的次第。点燃灯的偈颂，文本是清晰的。第二个是通过瑜伽如何断除的次第，寂静处等等，三个词文本是清晰的。第三个内涵是展示灯本身的点燃方式，又是三个等等，五个词是清晰的。第四个内涵是，如是点燃灯并加以修持，由此，如何增长体验和进步的显现，展示增长的方式
English
shown. The rest can be understood through the text. The disease is also the same as before, the four winds. Suddenly, the disease of difficulty in breathing harms the body. The key habit is also achieved through learning the four bodies, the going of the mind, the key, the action, and the direct experience of the mind. Thus, the fifth meaning shows the essence and dregs through the wind. Now, the sixth meaning is to show the key instructions of these. That is, one must know the time to separate the essence and dregs of the elements, and the method of separating, and the key to separating, and the degree of separation, and its own nature, and the characteristics of entering, these six aspects. When to separate? Separate at the time of relying on this present body. If you do not separate at this time, you will create leakage of the body at the end of samsara. The method of separating is: to do the yoga of the outer four elements, and the inner visualization of the illusory body as the deity. Its key is the essence of the elements, outer, inner and secret. The degree of separation is that the heaviness of the body is occupied by fine dust, and to understand the connection of the wind flowing in and out. Its nature is: to realize on the outer body, in the inner mind. The characteristic of entering is: the outer elements are occupied by the degree of fine dust of the body, so the body can be transferred to the only mudra; and the inner wind occupies the degree of inside and outside, so it can distinguish the essence and dregs of elemental things. Thus, through the key of the four elements, the wind merges into the mind. By understanding that the nature of mind is emptiness, without cause, the oral instruction is completed. Thus, through these, for the twenty-three points of the body, through the key to distinguishing the essence and dregs of the elements, it is shown in six meanings. Now, for the twenty-four placements of the body, how to rely on the lamp of the empty essence, showing the oral instructions, the first of which is shown in six meanings: Before lighting the lamp, show the order of accumulating merit. The verse of lighting the lamp, the text is clear. The second is the order of how to abandon through yoga, solitary place, etc., three words the text is clear. The third meaning is to show the way to light the lamp itself, again three etc., five words are clear. The fourth meaning is, thus lighting the lamp and practicing it, from this, how the appearance of increasing experience and progress increases, showing the way of increasing
Chinese
那者。从“彼”等所说开示。如是修习彼后，从空性明点中，生起五智之显现的修法有两种：五智之颜色的显现是，如明镜般之智慧的颜色，于白色丝绸上具足五色。平等性为黄色。妙观察智为红色。成所作智为绿色。法界性智于蓝色丝绸上，于五种丝绸上具足五种颜色。五智之形状的显现亦是，如明镜般之智慧显现为城堡之形状。平等性为多眼之纹路。妙观察智为眼之网格，或安住于千瓣莲花中。成所作智显现为锦缎帐篷。法界性为累积之佛塔的形状。彼等之外与内，皆为五种光明的颜色所照亮而遍布。之后又从外看则内明，从内看则外明而安住。从彼等之中，明点的增长越来越增上，显现为具身。于彼长久修习后，仅是显现，亦会显现为身与智慧之显现。如是第四个内涵，从灯燃起而修习后，开示了修证增长之显现如何增长。现在开示第五个内涵，仅从身语之外在显现所见，如何生起证相之量。此时，当见到五智之颜色的显现之时，身体如木棉花瓣般轻盈，语言如哑巴般，心安住于所缘。当见到形状之显现时，身体如仙人被风疾所侵袭般改变，语言如疯子之语般改变，心的安乐之相，如登上高山之顶般，享受安乐，是与上述显现之量与次第相结合。如是第五个内涵，从身语之外内之显现所见，开示了如何生起证相之量。现在开示第六个内涵，即彼之果。圆满智慧之显现是，上述之颜色与形状之显现。法性清净之显现是，一切圆满为身之相。之后从修证之增长与衰减中，当触及一切显现亦成立为何物之自性时，一切皆显现为身，如是则法性现前。
English
That which is. It is shown and taught by "that" and so on. Thus, from practicing that, there are two experiences of the five wisdoms increasing from the empty bindu. The appearance of the colors of the five wisdoms is: the color of mirror-like wisdom is a white cloth complete with five colors; equality is yellow; discriminating awareness is red; accomplishing activity is green; the wisdom of the sphere of reality is a blue cloth complete with five colors. The appearance of the shapes of the five wisdoms is also: mirror-like wisdom appears as a castle; equality is a pattern of many eyes; discriminating awareness is a net of eyes, or residing in a thousand-petaled lotus; accomplishing activity appears as a silk tent; the sphere of reality appears as a stacked stupa. All of these, inside and out, are illuminated and pervaded by the colors of the five lights. Then, when viewed from the outside, the inside is clear; when viewed from the inside, the outside is clear. From these, the increase of the bindu increases more and more, appearing as having a body. By practicing this for a long time, mere appearance arises as the appearance of body and wisdom. Thus, the fourth topic shows how the experience of increasing realization increases from practicing with a burning lamp. Now, the fifth topic shows how signs and measures arise from merely seeing the external appearances of body and speech. At this time, when seeing the appearance of the colors of the five wisdoms, the body is as light as a cottonwood petal, speech is like a mute, and the mind settles wherever it is directed. When seeing the appearance of shapes, the body changes as if a hermit is struck by a wind disease, speech changes like the words of a madman, and the sign of mental bliss is like going to the top of a high mountain, experiencing bliss and clarity, which are combined with the measure and order of the above appearances. Thus, the fifth topic shows how signs and measures arise from merely seeing the internal and external appearances of body and speech. Now, the sixth topic shows the result itself. The appearance of complete wisdom is the appearance of the above colors and shapes. The appearance of pure reality is that everything is complete in the form of a body. Then, from the increase and decrease of experience, when touching the establishment of all appearances as the nature of something, everything appears as a body, and thus reality is manifest.
Chinese
衰损，以及体验增长和觉性圆满的三种显现圆满后，法性穷尽，甚至不成立为空性的自性，安乐且离于“此”之名言，称为果。这些是关于第二十四身要，空点灯如何依止的口诀，分为六个内涵而宣说。现在是第二十五身安立，宣说如是充满的灯之显现，以七个内涵宣说，首先是真实宣说空点之颜色，彼充满等一句偈颂，经文显明。现在是第二个内涵，宣说彼之显现的增长途径和变化，从彼之后，再再充满等一句偈颂，经中显明。现在是第三个，宣说成为稳固的显现，从彼之后，无勤等一句偈颂，经文显明。现在是第四个，宣说彼之增长显现，彼等一句偈颂，经文显明。现在是第五个，宣说觉性圆满的显现，于彼串习等七句，经文显明。现在是第六个，宣说身语意的征相和量，此时见到觉性现前的显现等时，瑜伽士的身语意三成就的量是，当见到上述各自觉性的法性现前显现之时，身体变得像乌龟装进龟壳里一样，语言变得像哑巴一样，心变得像被空行母抓住心髓一样。由此，在体验增长的显现之时，身体变得像被疾病折磨的人一样，语言变得像疯子说出的话一样，心变得像一个人中了七次毒药一样。再次，当见到觉性圆满的显现之时，身体变得像大象陷入泥潭一样，语言变得像陶罐里的孩子从岩石里出来一样。心变得像刚痊愈的瘟疫一样不会复发。当见到法性穷尽的显现之时，身体变得像空行母取出心髓一样，语言变得像岩石裂开一样，心变得像箭射中人的心脏一样。而且，因为在自己的身语上成熟，所以在身语上征相圆满，法性穷尽的断灭空性是无有可执之处，像这样。