Chinese
五百之数的时间计算是：如前所示，努力通过各自的身语意的善行，必定能从六道轮回的堕落之处解脱。这种显现被因缘转变为烦恼是：各个流动的风的界限是，从认识到五大元素的身体开始计算，五百五百的流动是烦恼的量。超过那个之外，只有一个智慧的流动。如前所示，确定一百二十的流动量是：首先从水身的年的开始的月份开始计算，不要弄错，从冬月的第一天到天亮，安坐于一个坐垫上，经过一百二十之后，就有一个智慧的流动，从那之后到五百之间只有业和烦恼。这样，六百二十一个风圆满之后是一百二十。这样，七百四十一个时，就有一个智慧。总的来说，一个人有两万一千六百个风，其中四千四百八十四个只有两个智慧的流动。用那个计算来推算，真正清净的风只有六十又二分之一。现在抓住智慧流动的时间来修行，必定会出生。如果想知道瑜伽士的寿命，就配合大流动的风的关键，配合死亡的征兆，必定能知道寿命的时间。或者用小流动的风来计算，通过空虚、昏厥、癫痫、瞎眼、停留等来确定。善业、恶业和异熟的差别，也通过小流动的风来了解。还有，业的差别，如迎娶、做生意、收税、盖屋顶、砌墙、嫁女儿、寻找和追求目标等，也用小流动的风来计算，了解好坏、胜败等。还有，业的差别，如息灾、增益、怀爱、显现、驱逐、勾招等，也从风的计算范围中了解，这在其他地方已经说明。之后，瑜伽士无论做什么，如果正确，那就是身语意的善
English
The calculation of the number five hundred in terms of time is as follows: As previously shown, by striving through the virtuous actions of body, speech, and mind, one will definitely be liberated from the state of falling into the six realms. The transformation of this appearance into affliction by conditions is as follows: The boundaries of each moving wind are calculated from the recognition of the body of the elements. Five hundred and five hundred movements are the measure of affliction. Beyond that, there is only one movement of wisdom. As previously shown, the determination of the measure of one hundred and twenty movements is as follows: First, calculate from the month at the beginning of the year of the water body, without error, from the first day of the first winter month until dawn. Sit on one cushion, and after one hundred and twenty movements, there is one movement of wisdom, and from then until five hundred, there is only karma and affliction. Thus, after six hundred and twenty-one winds are completed, there are one hundred and twenty. Thus, at seven hundred and forty-one, there is one wisdom. In general, one person has twenty-one thousand six hundred winds, of which four thousand four hundred and eighty-four have only two movements of wisdom. By calculating with that calculation, there are only sixty and a half truly pure winds of wisdom. Now, by seizing the time of the movement of wisdom and meditating, one will definitely be born. If you want to know the lifespan of a yogi, then in accordance with the key of the great movement of wind, and in accordance with the signs of death, you will definitely know the time of life. Alternatively, by calculating with the small movement of wind, you can be certain through emptiness, fainting, epilepsy, blindness, staying, and so on. The distinctions of good deeds, bad deeds, and ripening are also known through the small movement of wind. Furthermore, the distinctions of actions, such as welcoming, doing business, collecting taxes, roofing, building walls, sending off a bride, seeking and pursuing goals, and so on, are also calculated by the small movement of wind, and one knows the good and bad, victory and defeat, and so on. Furthermore, the distinctions of actions, such as pacifying, increasing, magnetizing, manifesting, expelling, and summoning, are also known from the scope of wind calculation, which has been explained elsewhere. After that, whatever a yogi does, if it is correct, it is the virtue of body, speech, and mind.
Chinese
修习次第也应知晓风的运行。如是第五个内容，显示了迁识的决定法性安住。现在是第六个，显示了本来安住的法性之安住方式。即，本初以来安住的法性是，此一颂词经文已明示。第七个，显示了由勤奋而安住的法性之安住。瑜伽士以具足信心，最初以勤奋开始，放下身语意的活动，先前往没有外境妨碍的寂静处，行三种区分轮回与涅槃的行为。之后，进行三种释放。如是六种征相达到标准后，法性以显现的方式折磨，身语意的要点被折磨，融入法性的范畴。之后，依靠三个要点，将显现降到自己身上，法性在自身面目中显现，由此四种显现生起，将错觉返回到根本。如是，通过勤奋，不造作地安住在根本上，是显现的要点。如是第七个，显示了由勤奋而安住的法性。现在是第八个，显示了由缘而安住的法性。即，自心无垢的自性，由缘而安住，是四大种的清净差别时分，无需努力即可安住于法性。四大种的器不清净者，通过极大的努力，法性才能安住。如是，特殊的由地大组成的身体，手脚的指头如水鸟的爪子般相连，眼睛如鸟眼般向下覆盖，牙齿如海螺般环绕排列，眉间没有间断，头发呈红褐色向右卷曲，影子清晰可见，是不需努力即可解脱的身体。各个有情的身躯，与其各自的四大种相符，恒常进行相应的缘起，在自己确定的时机，行与自己相应的善行，即可使智慧安住。这也是使业清净的要点。还有，贤者应毫不错误地把握各自四大种平衡的时机。如是第八个，显示了由缘而安住的法性。现在是第九个，显示了由因安住的法性。由因等三个词，应由经文知晓。现在是第十个，关于中间状态的安住
English
The order of practice should also be known through the movement of the winds. Thus, the fifth topic shows the abiding of the definitive nature of transference. Now, the sixth shows the abiding state of the nature that abides from the very beginning. That is, the nature that abides from the very beginning is: this one verse is clearly explained in the text. The seventh shows the abiding of the nature that abides through effort. A yogi with faith, first with effort, abandoning the activities of body, speech, and mind, first goes to a solitary place free from harmful external conditions, and performs three practices that distinguish between samsara and nirvana. Then, performs three releases. Thus, when six signs reach the standard, the nature torments with manifestation, the key points of body, speech, and mind are tormented, and included in the category of nature. Then, relying on the three key points, bringing the manifestation down to oneself, the nature becomes clear in its own face, and from this, four appearances arise, reversing delusion to its basis. Thus, through effort, abiding un fabricated on the basis is the key point of manifestation. Thus, the seventh shows the nature that abides through effort. Now, the eighth shows the nature that abides through conditions. That is, the nature of one's own mind, which is without impurity, abiding through conditions, is when the pure distinctions of the four elements are at their time, abiding in nature without the need for effort. Those whose vessel of the four elements is impure, the nature abides through great effort. Thus, the body formed by the special element of earth, the fingers and toes connected like the claws of a water bird, the eyes covering downwards like the eyes of a bird, the teeth arranged in a spiral like a conch shell, the space between the eyebrows without interruption, the hair reddish-brown curling to the right, the shadow appearing transparent, is the body liberated without effort. The bodies of each being, in accordance with their respective elements, constantly making corresponding dependent origination, at their own fixed time, performing virtuous deeds in accordance with themselves, thus causing wisdom to abide. This is also the key point of purifying karma. Also, the wise should grasp without error the time when the respective elements are in balance. Thus, the eighth shows the nature that abides through conditions. Now, the ninth shows the nature that abides through cause. The three words beginning with "by cause" should be known from the text. Now, the tenth, concerning the abiding in the intermediate state
Chinese
阐述法性是：中间是风的界限。时机是心安住的方法，安住的法性自身的特征是：风的流动有大小两种。数量是大的流动，一个昼夜有两万一千六百次。小的流动有六万四千二百次。将大的流动的一百二十份的微小部分之间，抓住自己的觉知，对于生起无分别的智慧，没有疑惑。像那样做关键，对于生起智慧没有疑惑。像那样做关键，是汇集生起智慧的关键。像那样，以身体的意义、事物和法性如何存在，以十个内涵来阐述。现在阐述第二个身体意义，从那之中如何产生错乱，以十个内涵来阐述的第一个是：简要阐述九种错乱的缘由。那之中的“从”等等三个词，通过论典来了解。现在阐述第二个内涵，错乱的因从何而来：那也是法性自身的体性。体性、自性、大悲三者存在于其中，从那之中如实地抓住，就成了三种无明。那也是以因自身唯一的无明作为错乱的根本。这是从体性变成体性自身错乱，和它没有分别，就像手掌内外翻转一样。像那样，从那之中，就成了错乱与非错乱的名称的能取所取两部分。由于俱生，就出现了包含二的语调。在那之中，体性自身显现为两种念头，就成了所境和能境的差别。像那样，在所境和能境两者上进行遍计，就变成了不同。在那之上，安立了各种名称的差别，就产生了错乱。阐述了错乱的因从何而来之后，现在阐述第三个内涵，错乱的缘：像那样，从三种因无明中，缘是因缘，叫做因无明三者聚集。例如，像魔术一样，从所缘的缘，叫做像镜子一样显现。对于那两者，这是所境，这是体性，这样执取，就成了具有者的缘，叫做能取和所取两者。所取境和能取两者，与直接的境和三者同时。
English
The explanation of the nature of reality is: The middle is the boundary of wind. The occasion is the method of abiding of the mind, the characteristic of the abiding reality itself is: The movement of wind has two types, large and small. The number is that the large movement occurs twenty-one thousand six hundred times in one day and night. The small one changes sixty-four thousand two hundred times. By holding one's own awareness in between the one hundred and twenty minute parts of the large movement, there is no doubt about the arising of non-conceptual wisdom. Doing the key like that, there is no doubt about the arising of wisdom. Doing the key like that is the key to gathering the arising of wisdom. Like that, the meaning of the body, how things and reality exist, is explained with ten contents. Now, the second meaning of the body is explained, how confusion arises from that, the first of the ten contents is: Briefly explain the nine causes of confusion. The three words "from that" etc. are understood through the treatise. Now, the second content is explained, where does the cause of confusion come from: That is also the nature of reality itself. Essence, nature, and compassion exist in it, and by grasping it correctly from that, it becomes three kinds of ignorance. That is also taking ignorance, which is the only cause itself, as the root of confusion. This is the essence turning into the confusion of essence itself, and there is no difference from it, like turning the palm of the hand inside out. Like that, from that itself, it becomes two parts of the object of grasping of the terms confusion and non-confusion. Because of being born together, it appears with the tone of including two. In that, essence itself appears as two thoughts, and it becomes the difference between object and subject. Like that, by thoroughly examining the two, object and subject, it becomes different. On that, by assigning various differences of names, confusion arises. After explaining where the cause of confusion comes from, now explain the third content, the condition of confusion: Like that, from the three causes of ignorance, the condition is the causal condition, called the gathering of the three causes of ignorance. For example, like magic, from the condition of the object, called appearing like a mirror. For those two, this is the object, this is the essence, by grasping like this, it becomes the condition of the possessor, called the grasper and the grasped. The grasped object and the grasper, with the direct object and the three at the same time.
Chinese
将相似之处误认为直接原因，以四种方式将三界误认为轮回。因此，身体的元素聚集并成熟为蕴、界等。由于感官等的作用，会执着于各种各样的境的错觉。这就是被称为无明的错觉的方式。小乘共同的业认为这是错觉。第三，显示了错觉的原因。现在第四，显示了错觉的部分。部分等三个词已经在前面显示过了。现在第五，显示了错觉的支分。它进一步阐述了“彼支分是母支分”的执着，即以根本缘起的规律，错觉的方式也有十二种不同。确切地说，错觉只是名字的差别，除了名字之外什么都没有。按照世俗的说法，错觉的对象和执着会变成两种。第五个内容，显示了错觉的支分。现在第六个内容，显示了错觉的业在何处轮回。业导致众生的身体和出生处。贪欲导致出生在欲界。嗔恨导致出生在色界。愚痴导致出生在无色界。这些使众生的三种出生地成熟。第六个内容，显示了错觉的业在何处轮回。现在第七个内容，显示了错觉的成熟方式。由于没有成熟为佛，业的终结会轮回，由于没有成熟，众生的种类，天有种类，处所和光明，以及其他两种不同的处所。寿命、身体大小、无量宫和福德等的差别已经在其他地方显示过了。阿修罗有四种种类，寿命和身体大小等已经在其他地方显示。人有四大部洲，土地边界、寿命、人种和地区等也在其他地方显示。畜生有两种，种类和不同的差别显示了两万种，这里不再赘述。饿鬼有四种，身体和寿命等也在其他地方显示过了。地狱有二十一种，形体和痛苦以及周围的方式等也在其他地方显示过了。像这样，六种不同的形体有数十万