English
After the three appearances of decline, experience growth, and perfected awareness are complete, the nature of reality is exhausted. It does not even exist as the essence of emptiness, and it is blissful and free from the term "this." It is called the result. These are the instructions on how to rely on the twenty-fourth body point, the lamp of the empty sphere, which are explained in six inner meanings. Now, the twenty-fifth body posture is established. To explain the appearance of the lamp that is thus filled, the first of the seven inner meanings is to explain the actual color of the empty sphere. The one verse, "That which is filled," etc., is clear in the text. Now, the second inner meaning is to explain the way the appearance itself grows and changes. From "Then, again and again, filled," etc., one verse is clear in the text. Now, the third is to explain the appearance of becoming stable. From "Then, effortless," etc., one verse is clear in the text. Now, the fourth is to explain the appearance of its growth. "That itself," etc., one verse is clear in the text. Now, the fifth is to explain the appearance of perfected awareness. "Accustomed to that," etc., seven verses are clear in the text. Now, the sixth is to explain the signs and measures of body, speech, and mind. At this time, when the appearance of manifest awareness is seen, the measure of the yogi's accomplishment of body, speech, and mind is: when the manifest appearance of the nature of awareness of each of the above is seen, the body becomes like a turtle placed in its shell, speech becomes like a mute person, and the mind becomes like a ḍākinī seizing the heart essence. Thus, at the time of the appearance of experiential growth, the body becomes like a person afflicted by illness, speech becomes like the words of a madman bursting forth, and the mind becomes like a person who has been poisoned seven times. Again, when the appearance of perfected awareness is seen, the body becomes like an elephant sinking in the mud, and speech becomes like the child in a clay pot emerging from the rock. The mind becomes like a plague that has just been cured and will not immediately return. When the appearance of the exhaustion of the nature of reality is seen, the body becomes like a ḍākinī extracting the heart essence, speech becomes like a crack in the rock, and the mind becomes like an arrow piercing the heart of a person. Moreover, because it ripens on one's own body and speech, the signs are perfected on the body and speech. The emptiness of the exhaustion of the nature of reality is something that cannot be grasped, like this.
Chinese
无法指示的，本体超出认知的，都在感官的境界面前显现。如是，第六个内容，指示身语意的征相尺度已竟。现在是第七个内容，以精进大小的差别，指示生起智慧的次第的尺度：对此具有信心，对轮回生起厌离心。以一心一意地专注，对于精进最大者，日夜一心一意地专注七日，能见到空性明点的红色景象。之后七个月能见到五种颜色的景象。之后无勤，仅以镜子般显现明点的尺度是两年。那也是二合、三合等等。之后一年，最初仅如微光，之后显现如国土般。之后一年，在明点中显现半身。之后三年，五部父母的景象遍满一切显现。小者们二十一日变为红色。之后十四个月显现五种颜色。之后五年无勤，如镜子般显现。之后每年如国土般。之后三年，在明点中显现半身。之后三年，五部父母的景象不可估量地显现。如是，对于上等根器者，七日、七月、七年达到尺度。最终，二十一日、十四个月和十三年达到尺度，穷尽一切而证悟成佛。因此说在各自的时间必定成就。如是转变的尺度，从那些确定的时间起，以精进的大小到达各自的尺度。如是，以那些指示第二十五个身体意义，如是专注的灯焰景象，分为七个意义来指示。现在是第二十六个身体安立，指示汇集脉要诀窍，以四个内容来指示的第一个内容。指示脉的数目汇集，连同要点：脉的要点等，一般而言，众生人身有两万八千条脉。在那些脉中，各自存在自性脉处的字母。作为它存在的征象，口中所说的一切都不超出母音和子音。为了稳固那些字母，五光的明点是五种颜色的集合。
English
That which cannot be indicated, whose essence is beyond recognition, all appear manifestly in the realm of the senses. Thus, the sixth content, indicating the signs and measures of body, speech, and mind, is complete. Now, the seventh content, indicating the measure of the stages of arising wisdom through the differences in the magnitude of diligence: Having faith in this, one generates aversion to samsara. By focusing intently, for those of greatest diligence, focusing intently day and night for seven days, the red appearance of empty bindus is seen. Then, in seven months, the appearance of five colors is seen. Then, effortlessly, the measure of bindus appearing like a mirror is two years. That is also two combined, three combined, and so on. Then, in one year, at first, it appears only as a glimmer, then it appears as a country. Then, in one year, half a body appears within the bindu. Then, in three years, the appearance of the five Father-Mother Buddhas appears to pervade everything. The lesser ones turn red in twenty-one days. Then, in fourteen months, five colors appear. Then, for five years, without effort, it appears like a mirror. Then, each year, like a country. Then, in three years, half a body appears within the bindu. Then, in three years, the appearance of the five Father-Mother Buddhas appears immeasurably. Thus, for those of superior faculties, seven days, seven months, and seven years reach the measure. Finally, twenty-one days, fourteen months, and thirteen years reach the measure, exhausting all and attaining Buddhahood. Therefore, it is said that it will definitely be accomplished in its own time. Thus, the measure of transformation, from those definite times, reaches its own measure through the magnitude of diligence. Thus, with those, the twenty-fifth meaning of the body, the appearance of the lamp flame of such focus, is taught by dividing it into seven meanings. Now, the twenty-sixth establishment of the body, teaching the essential instructions for gathering the vital points of the channels, the first of the four contents by which it is taught. Teaching the gathering of the number of channels, together with the essential points: The essential point of the channels, etc., in general, there are twenty-eight thousand channels in the human body of beings. Within those channels, each letter of the natural channel place exists. As a sign of its existence, everything spoken in the mouth does not go beyond the vowels and consonants. To stabilize those letters, the sphere of five lights is a collection of five colors.
Chinese
就像一个倒置的“咕”字一样存在。作为它存在的标志，如果眼睛深处闪烁，就会显现出光芒的明点。光的球体所依赖的是，自性清净的普贤王如来父母双尊。作为它存在的标志，如果将头顶的蒸汽与缘起的太阳结合起来观察，就会显现出光的风。如果从那里面按分支的数量来划分，那么每条脉都有八个分支。它们实际上执行着元素的活动。通过掌握地、水、火、风四种元素，各自产生身体，存在，增长和破坏的四种脉。它们是烦恼的活动和四种内在聚集的原因。还有三种脉，分别执行着元素的刺痛，活动和平息的活动。它们执行着寿命的维持，增长，衰老，破坏和形成等活动。在那三种脉中：一种充满了肉的精华并增长。一种充满了骨头的精华并增长。一种充满了血清并增长。在上面的四种脉中，血液的精华都存在。一种充满了热血的精华，同样地，充满了冷血的，紊乱的，平衡的血液的精华并增长。平衡这些元素的关键是：升高热量，抑制寒冷，涂抹紊乱，滋养平衡。骨头烧灼，肉萎缩，血清寒冷是关键。这样，在八万条脉中，只有一千条脉中没有任何血液和血清等流动。只有风流动。二十八条脉没有分支，只能象征明点。这些脉的关键汇聚成两百条。也就是从地中产生地的作用五十条，水中五十条，火中五十条，风中五十条，共两百条。如果从这些脉中很好地归纳象征无生的脉的关键，那么水的风执行活动二十五条，地的二十五条，火的二十五条，风的二十五条，共一百条。法身的因五条，报身五条，化身五条，共十五条，执行所有超越的活动。如果从这些脉中归纳完全变化的脉的关键，那么光的成熟
English
It exists like an inverted "gu". As a sign of its existence, if the depths of the eyes flicker, a drop of light will appear. The sphere of light relies on the naturally pure Samantabhadra, the father and mother. As a sign of its existence, if the vapor of the crown of the head is combined with the sun of dependent origination and observed, the wind of light will appear. If it is divided from that by the number of branches, then each of those channels has eight branches. They actually perform the activities of the elements. By holding the four elements of earth, water, fire, and wind, there are four channels that individually generate the body, exist, increase, and destroy. They are the cause of the activities of afflictions and the four inner gatherings. There are also three channels that perform the activities of stinging, moving, and pacifying the elements. They perform activities such as maintaining life, increasing, decaying, destroying, and forming. In those three channels: one is filled with the essence of flesh and grows. One is filled with the essence of bone and grows. One is filled with serum and grows. In all of the above four channels, the essence of blood resides. One is filled with the essence of hot blood, and similarly, it is filled with the essence of cold, disturbed, and balanced blood and grows. The key to balancing these elements is: raising heat, suppressing cold, smearing disturbance, and nourishing balance. Burning bones, withering flesh, and cooling serum are key. Thus, out of eighty thousand channels, only one thousand channels do not have any blood or serum flowing. Only wind flows. The twenty-eight channels have no branches, so only a single drop can be symbolized. The key to these channels is gathered into two hundred. That is, from the earth, the activity of earth is generated, fifty, in water fifty, in fire fifty, in wind fifty, totaling two hundred. If the key to the channels symbolizing the unborn is well summarized from these, then the wind of water performs twenty-five activities, earth twenty-five, fire twenty-five, wind twenty-five, totaling one hundred. The cause of the Dharmakaya five, the Sambhogakaya five, the Nirmanakaya five, totaling fifteen, perform all transcendent activities. If the key to the completely transforming channels is summarized from these, then the ripening of light
Chinese
十个牙齿，十个智慧，十个身体，十个觉性。六十八者，由八种识的流动，结合于法性之中。如是六十八者，从中生起殊胜大乐之脉，即罗摩、姜玛、昆达玛、谢尔布坚四脉，示现众生之显现。如是，第一个内涵，脉的种类以要点完整地显示出来。现在是第二个内涵，特殊的四脉，显示与法相符的要点，即“以四”之意。要知道这四脉的住处、运行的道路、果实成熟之门、四脉所作之业、时间的要点，以及四脉的要点所显现的程度，共有六种。其中，谢尔布坚位于脐间，依赖于字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）。姜玛位于心间，依赖于字母嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。罗摩位于喉间，依赖于字母吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。昆达玛位于顶端，依赖于字母航（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：航）。这些脉的运行道路是：谢尔布坚从剩余的魔门运行；罗摩从喉咙的右侧运行；姜玛从左侧运行；昆达玛从中间运行，到达头顶。成熟之门是：谢尔布坚在右耳成熟，作为显现的所依；罗摩在左耳成熟，照亮光明；姜玛在右眼成熟，显示智慧的光彩；昆达玛在左眼成熟，象征空性的道路。它们所作之业是：谢尔布坚以稳固之力，行持地的作用；罗摩以摄集之力，行持水的作用；姜玛以成熟之力，行持火的作用；昆达玛以运行之力，行持风的作用。究竟的时间是：谢尔布坚使远处的绳索、水之灯成熟；罗摩使智慧自生的灯成熟；姜玛使明点空性的灯成熟；昆达玛使法界清净的灯成熟。这些脉的时间要点是：谢尔布坚在睡眠时有智慧的要点；罗摩在梦境时有法性的要点；姜玛在习气时有空性见的要点；昆达玛在贪欲分别时有大乐的要点。这些脉的显现特征