Chinese
如同以智慧之火焚烧烦恼的妄念，如同以智慧之手触摸摧毁业与习气的边际。降伏之理，是因具足僧众而降伏，是于具足所依而降伏。譬如自身与他人的业之边际圆满。具足之体性是圆满，因具足殊胜之定义，故称具足，或于何者具足法性，故称具足。分类则有僧众之具足与生起之具足。具足之理是因具足自身之欲求而不依赖于他者，因具足他者之欲求而成为一切之依处。譬如国王具足军队，他人无法寻得破绽。已逝之体性，是因空无再次返回之境，故定义为已逝，不再重现。分类则有因时间而逝去与因环境变故而逝去。逝去之理是烦恼自然耗尽，逝去如柴薪燃尽，果实之火自然熄灭。妄念断绝之逝去，如生命之主宰停止，其他诸根亦随之停止。如是之佛陀薄伽梵，对具足圆满功德者，集结者天子喜乐自在请问：『奇哉！导师，法性如何安住？此等我先前未曾知晓，导师大悲请为我宣说。』如是总合。剩余于经文中考察。如是简略指示后，现在广说身体之安立。于二十二个所问之回答中，以二十八种差别智慧之庄严来阐述。以支分极其广大地阐述，以二百颂来阐述。其中，身体之第一义，广说如何安立法性之提问的回答，以内含十义来阐述，首先，指示词句之王自然显现之基础，即虚空之不分别等五句，经文显明。现在，第二，指示具法性安住之差别与分类，即简略指示，法性等六句，经文显明。现在，第三，广说以时间安住之体性，所谓时间者，是指内外秘密完全之时间，安住于决定者，法性即是外在之外在时间，夏季与冬季与秋季与春季四时之法性
English
Like burning the delusions of afflictions with the fire of wisdom, like touching and destroying the limits of karma and habitual tendencies with the hand of wisdom. The manner of subduing is subduing because of possessing the assembly, and subduing in possessing the support. The example is like the completion of the limits of self and others' karma. The nature of possessing is perfection, because of possessing excellent definitions, it is called possessing, or because of possessing the nature of Dharma, it is called possessing. The divisions are the possessing of the assembly and the possessing of arising. The manner of possessing is that one does not rely on others because of possessing one's own desires, and one becomes the abode of all because of possessing the desires of others. The example is like a king possessing an army, and others cannot find fault with him. The nature of the past is that because the object of returning again is empty, it is defined as past, and it does not reappear. The divisions are passing away due to time and passing away due to environmental changes. The manner of passing away is that defilements naturally exhaust themselves, and passing away is like firewood being exhausted, and the fire of the fruit naturally goes out. The passing away of the cessation of conceptualization is like the cessation of the life force, and other faculties also cease. Such is the Buddha, the Bhagavan, to the one who possesses perfect qualities, the collector, the son of the gods, Delightful Power, asked: 'O Teacher, how does the nature of Dharma abide? I have not known these things before, Teacher, please tell me with great compassion.' Thus, it is combined. The remainder is examined in the text. After briefly indicating this, now explain the establishment of the body in detail. In the twenty-two questions and answers, it is explained by the twenty-eight arrangements of distinguished wisdom. It is explained very extensively by the limbs, and it is explained by two hundred verses. Among them, the first meaning of the body, the detailed explanation of the answer to the question of how to establish the Dharma nature, is explained by containing ten meanings, first, the basis of the king of words naturally arising is indicated, that is, the five sentences such as the non-discrimination of space, the text is clear. Now, secondly, the difference and classification of the abiding of the Dharma nature are indicated, that is, the six sentences such as the Dharma nature are briefly indicated, the text is clear. Now, thirdly, the nature of abiding in time is explained in detail, that is, the so-called time is the time of the complete inner and outer secrets, and the Dharma nature that abides in the determined is the outer time, summer, winter, autumn, and spring, the Dharma nature of the four seasons
Chinese
显示出生方式是：关于存在的八种方式，这里显示的是时间的存在方式：秋季的第一个月，即秋季的第一个月，与身体的元素相协调，在初一，随着身体的增长，观想神的身躯是好的。随着元素的增长，不要轻视身体，要尊重它。随着智慧之脉的增长，通过修习风，念头将会停止。此外，人的身体被刺痛。初一，进行各种木柴的工作，建立联系。由于分散，在第二天，通过各种非燃烧的火来平衡，在第三天，进行各种火熄灭的联系。水刺痛，在十六日进行水的联系。由于分散，在十七日，通过各种非泼水来平衡，在十八日进行泼水的行为。土地的刺痛在二十五日。分散在第六日，平衡在第七日进行。剩下的三天里，三种风通过自己的联系，使身体和元素增长。通过它的力量，菩提心将会增长。法性存在，秋季的第一个月，在冬季的酥油中，那些拥有火元素的人，由于法性存在，无论做什么善行，都会增长三千五百万倍。二十八日是水。上半月的十四日是土。五日是风瑜伽士的法性存在。风对身体所做的任何善行都与之前相同。或者，计算自己的年份和月份，在十二日元素完成。因此，在做部分的时间里，自己的元素被称为刺痛，一定会实现。太阳的时间也通过元素分散和刺痛的工作，十二个自己的时间被抓住，并且遵循上述年份、月份和日期的顺序，一定会实现。通过四种方式的元素，详细地显示了法性存在的特征是：自然地，要知道法性存在的时间，并且在这个时间里要与法性结合。第三个详细地显示了时间存在的特征。现在，第四个内在意义是详细地显示自然法性存在的特征：自然地，从法性存在中确定正确的观点是：外在的景象是早
English
The way of showing birth is: Among the eight ways of existence, here is shown the existence of time: In the first month of autumn, the first month of autumn, in coordination with the elements of the body, on the first day, as the body grows, it is good to contemplate the deity's body. As the elements grow, do not despise the body, but respect it. As the root of wisdom grows, through the practice of wind, thoughts will cease. Furthermore, the human body is stung. On the first day, perform the work of various kinds of firewood, establishing connections. Due to dispersion, on the second day, balance through various non-burning fires, and on the third day, perform various fire extinguishing connections. Water stings, on the sixteenth day, perform the water connection. Due to dispersion, on the seventeenth day, balance through various non-splashing waters, and on the eighteenth day, perform the act of splashing water. The stinging of earth is on the twenty-fifth day. Dispersion is on the sixth day, and balancing is performed on the seventh day. In the remaining three days, the three winds, through their own connections, cause the body and elements to grow. Through its power, the Bodhicitta will grow. The Dharma nature exists, in the first month of autumn, in the ghee of winter, those who possess the fire element, due to the existence of Dharma nature, whatever virtuous deeds are done will increase by thirty-five million times. The twenty-eighth day is water. The fourteenth day of the waxing moon is earth. The fifth day is the Dharma nature existence of the wind yogi. Whatever virtuous deeds the wind does to the body are the same as before. Alternatively, calculating one's own year and month, the elements are completed on the twelfth day. Therefore, in the time of doing parts, one's own element is called stinging, and it will surely be accomplished. The time of the sun also, through the work of element dispersion and stinging, twelve of one's own times are grasped, and by following the sequence of the above year, month, and day, it will surely be accomplished. Through the elements of the four modes, the characteristic of the Dharma nature existence is shown in detail: Naturally, one should know the time of the Dharma nature existence, and at this time, one should be united with the Dharma nature. The third one shows in detail the characteristics of the existence of time. Now, the fourth inner meaning is to show in detail the characteristics of the natural Dharma nature existence: Naturally, from the Dharma nature existence, the correct view is determined: The external appearance is early
Chinese
由于安住于外在的间隙中，因此在那个状态中认识它，必定能够解脱。内在安住于自己的心中，在前后的流动之间认识它，就能解脱。关于安住于中间气息的方法，将在下面阐述，瑜伽士也应该了解这一点。这样，第四个内在意义，即自性中安住的法性被阐述了。现在，第五个内在意义，即迁转确定的法性安住被阐述：也就是，通过大流动之风迁转的确定之量，法性安住。依赖于大流动之风的来回数量，在各个要素之身法性安住之时，流动的量与四大要素之身，以及年、月、日、时相符，风的来回数量五百五百，每一个完全清净的风都只有一个法性。如果心的忆念能够抓住它，就能抓住七个。如果将三摩地专注于此，那么一天一夜的风就会转变为法性，对此毫无疑问。因此，这是法性安住的迁转。如果未能找到心安住于此，那么执持分别念，就无法理解空风流动的词句。也就是说，如果能够很好地计算各个风的部分，并且身体的要素没有错乱，一百个风过去之后，在三个之间空虚，这是将要出生于天界的征兆。如果两个过去，三个叠加，将出生于非天。五十个风中两个空虚，将出生于人界。一百八十个风过去的时候，如果出现两个叠加，将出生于旁生道。一千个风过去之后，末尾两个空虚，将出生于饿鬼道。三百个风中一个叠加，将出生于地狱。像这样，如果作为征兆抓住风的计算，如果总是这样，那就是六道各自堕落之处。因此，如果知道了计算，在一百的时候进行计算，风的流动之处都要抓住。像这样，如果知道了六道的堕落之处，在天界时修持忍辱，在人界时守护戒律，对旁生道发起精进，对饿鬼道修持禅定，对地狱修持智慧，并且寻找心安住于此的方法。从那之后的风。
English
Because it abides in the external interval, by recognizing it in that state, one will surely be liberated. Internally, abiding in one's own mind, by recognizing it between the prior and subsequent movements, one is liberated. Regarding abiding in the intermediate breath, it will be explained below, and this too should be understood by the yogi. Thus, the fourth inner meaning, the abiding of the Dharma-nature in its own nature, has been shown. Now, the fifth inner meaning, the abiding of the Dharma-nature of certain transference, is shown: That is, the abiding of the Dharma-nature from the definite measure of transference by the wind of great movement. Depending on the number of the great movement of wind going back and forth, at the time when the Dharma-nature abides in each of the elemental bodies, the measure of movement corresponds to the body of the four elements, and to the year, month, day, and hour, with five hundred winds going back and forth. Since each completely pure wind has only one Dharma-nature, if the mind's memory can grasp it, it can grasp seven. If one directs samadhi to it, there is no doubt that the wind of one day and night will transform into Dharma-nature. Therefore, this is the transference of the abiding of Dharma-nature. If one does not find the mind abiding in it, then holding onto conceptual thought, one will not be able to grasp the words of the empty wind's movement. That is, if one carefully calculates the parts of each wind, and there is no confusion in the elements of the body, if a hundred winds have passed and there is emptiness between three, it is a sign of being born in the realm of the gods. If two have passed and three are stacked, one will be born in the Asura realm. If two are empty in fifty winds, one will be born in the human realm. When one hundred and eighty winds have passed, if two stacks occur, one will be born in the animal realm. After a thousand winds have passed, if two are empty at the end, one will be born in the preta realm. If one is stacked in three hundred winds, one will be born in hell. Like this, if one takes the calculation of the wind as a sign, if it is always like that, then it is the place of downfall for each of the six realms of beings. Therefore, if one knows the calculation, calculate at the time of a hundred, and hold onto all the junctures of the wind's movement. Like this, if one knows that the causes of downfall of the six realms have occurred, in the realm of the gods, cultivate patience; in the human realm, keep moral discipline; for the animal realm, initiate diligence; for the preta realm, cultivate meditation; for hell, cultivate wisdom, and seek a method for the mind to abide in that. From then on, the wind of...