English
Appearances, due to ignorance towards both objects and mind, remain in the nature of unknowing obscurity. From the union of these three, various movements arise, named 'mind.' Relying on it, subtle consciousness discriminates among various objects. Thus, from the union of mind and consciousness, one revolves in the desire realm due to the cause of attachment, in the form realm due to hatred, and arises in the formless realm due to ignorance. Thus, the seventh, the long aggregation, has been shown. Now, the eighth is showing the object: The object is two words, the meaning is clear. Ninth, showing the grasping, also the two words of grasping, the meaning is clear. Now, the tenth is showing the clinging: Clinging refers to the collection of conceptual thoughts of the mind, which are wavering, scattering, excitement, and haste. From these, the measure of consciousness transforms into the collection of eight consciousnesses. The origin of this is the six root afflictions, the five ever-present afflictions, and the twenty near afflictions, which destroy the nature of reality and form the imprints of karma and afflictions. Thus, with these, with the ten meanings of the body, the nature of mind and consciousness is shown by dividing it into ten parts. Now, the placement of the body, the eleventh, showing the appearances of these, the first of showing with the five meanings of the limbs: Showing the grasper and the grasped, the two words, the meaning is clear. The second, showing the ascertainment of the grasper and the grasped, also the three words of the grasped, the meaning is clear. Now, the third is showing the object of the grasper and the grasped: There are two objects, only the object of the grasped. The object of clinging, there are two in one's own continuum. This is the object, two, manifestly showing the object of the completely pure nature of reality. To this, in the empty space outside, awareness is made to arise. The key point of that is that the essence of the senses arises as wisdom from the eye. Moreover, at all times, one should not deviate from the three ways of looking. The key point of the sense, the eye, is that the mind is kept in its own state. Moreover, the key point of keeping the mind in its own state is that the eye does not move. The key point of the eye not moving is that the body is relaxed. Thus, with the body not moving, the key point of the eye, the pulse throbbing slowly, wisdom truly arises. Thus, the third, after showing the object of the grasper and the grasped, the fourth, showing the key point of the body: Therefore, the three words, such as the body, the meaning is clear. Now, the fifth, how wisdom arises from the slow throbbing of the pulse
Chinese
关于疾病的指示：虽然“脉”有很多种，但在这里，指那些扎根于眼睛和耳朵中，使感官能够感知对象的脉。通过各自身体相符的缘起之轮，将帕朗凯树叶、麝香、白胶和各种胶的混合物涂抹在右侧，女性涂抹在左侧。无论脉在哪里，都会被刺激并张开，极度颤抖，产生巨大的快乐。一旦发生这种情况，用白莲花的果实和荔枝混合的滴剂涂抹，就能使控制脉的诀窍变得纯净。如果想要释放那条脉，就用红花牛奶清洗，使其变成四份。在工作时，如果作用于肚脐，肯定会成功。像这样做的要点是增长智慧：这样做，灯会真实地显现。依靠并实践那盏灯，所有错误的显现都会停止，对此毫无疑问。这也是瑜伽士修持大圆满的诀窍。这些就是通过五个分支来展示十一个身体意义的显现。现在，第十二个身体的安置，即三个基础智慧中的本体清净智慧的展示，通过五个内在意义来展示的第一个是：指示无明的缺失。本体的三句话在经文中已经清楚地说明了。现在，第二个是指示超越心和智慧，这三句考察之词在经文中也已清楚说明。第三个是指示超越言语：对于本体本初清净的智慧，因为没有言语，所以是消除错误的要点；因为无法表达，所以没有在任何事物的本体中成立的要点；因为没有任何事物成立，所以是超越事物的要点；因为超越了存在的边，所以是没有执持对象的要点；因为超越了不存在的边，所以是各种显现作为法性显现的要点；不住于两边，因为自己的觉性中自己清净，所以不住于非两边的边，在自己的自性中解脱。因为在表达上没有成立执着的心的缘故，所以从一切执着中解脱，并且从名称的术语上无论表达多少也没有成立。
English
Instructions on Illness: Although there are many types of 'pulse,' here it refers to the pulses that are rooted in the eyes and ears, enabling the senses to perceive objects. Through the wheel of interdependent origination that corresponds to each individual's body, apply a mixture of palangke leaves, musk, white guggul, and various gugguls to the right side for men, and to the left side for women. Wherever the pulse is, it will be stimulated and opened, trembling greatly, and generating great bliss. As soon as this happens, applying a drop made from a mixture of white lotus fruit and lychee will purify the key to controlling the pulse. If you want to release that pulse, wash it with safflower milk, and it will become fourfold. When working, if applied to the navel, it will surely be accomplished. The key to increasing wisdom through such actions is this: by doing so, the lamp will actually appear. By relying on and practicing that lamp, all illusory appearances will cease, without any doubt. This is also the key instruction for yogis practicing Dzogchen. These are the ways to show the appearances of the eleven bodily meanings by explaining it through five aspects of the limbs. Now, the twelfth placement of the body, which is the demonstration of the wisdom of the ground of being, of the three wisdoms, the first of which is the demonstration of the wisdom of essential purity, is demonstrated through five inner meanings: The first is the indication of the absence of ignorance. The three words of essence are clear in the text. Now, the second is the indication of transcendence beyond mind and wisdom, also the three words of investigation are clear in the text. The third is the indication of transcendence beyond words: For that wisdom of essential original purity, because there are no words, it is the key to emptying the basis of error; because it is inexpressible, it is the key to not being established in the essence of anything; because nothing is established, it is the key to transcending things; because it transcends the extreme of existence, it is the key to not being an object of grasping; because it transcends the extreme of non-existence, it is the key to the spontaneous arising of various appearances as the nature of reality; not abiding in either extreme, because it is self-purified in one's own awareness, therefore not abiding in the extreme of neither, it is liberated in its own nature. Because there is no establishment of an apprehending mind in expression, it is liberated from all clinging, and no matter how much is expressed from the terminology of names, nothing is established.
Chinese
现在要说明的是，远离因缘二现，并且在任何性质上都不成立。由于那个智慧没有无明，所以没有因；由于没有意念，所以任何缘也不产生它。由于不可计数，所以连一点概念也不存在。由于没有执取和迷恋的二现，所以本体是空明的。由于处和处所都不成立，所以光明和颜色也不成立。对于那样的智慧，由于没有因的关键，所以在任何性质上都没有分别。由于没有处所，所以超越了相状。由于没有依赖它的缘，所以超越了心的分别念。由于没有粗大的元素，所以安住于法性的本初状态。由于没有粗大的烦恼，所以从一开始就清净的智慧超越了任何的改造和染污。那些不是像被制造和改造的那样，而是从一开始就自然耗尽的。以上说明了四种远离因缘二现，并且在任何性质上都不成立。现在，第五个是依靠自清净的性质，在无生无灭中显现，说明性质不在空处。也就是说，本初事物的自然状态，没有通过修行成佛，没有通过遮蔽成为众生，本体是伟大的本初清净，安住在不堕入终极和污垢的方面。由于没有任何被命名为无明等的法，所以，对于它，既没有迷乱也没有不迷乱，因为从一开始就是清净的，所以称为本初清净的智慧。所谓迷乱，是指本体不确定，无论如何定义都可以被认为是迷乱，所以称为迷乱。如果区分，有从处所迷乱、自己迷乱自己、从因缘迷乱等。从处所迷乱有两种：执着从处所迷乱，比如农民梦见耕作，商人梦见做生意。所取从处所迷乱，比如把白色的海螺误认为黄色。自己迷乱自己，比如镜子和镜中的影像。从因缘迷乱，比如无精受孕的儿子等。像这样，由于迷乱，所以对不是分别念的事物认为是分别念，对是分别念的事物认为不是分别念，以及不确定、怀疑、犹豫、显现但不确定等等。然而，对于本体是本初清净的智慧，那些从一开始就止息了，所以什么作用也不起。像那样的
English
Now, to explain that it is free from the duality of cause and condition, and does not exist in any characteristic: Since that wisdom has no ignorance, it has no cause; since it has no mind, it is not produced by any condition. Since it is countless, not even a single concept remains. Since there is no duality of grasping and clinging, its essence is transparent. Since neither object nor subject exists anywhere, light and color do not exist. For such wisdom, due to the key of having no cause, there is no distinction in any characteristic. Since there is no object, it transcends signs. Since there is no condition dependent on it, it transcends the mind's conceptualization. Since there is no grossness of the elements, it abides in the primordial state of the Dharma. Since there are no gross afflictions, this primordially pure wisdom transcends any fabrication or defilement. Those are not like being made or fabricated, but are naturally exhausted from the beginning. Thus, four aspects are shown: being free from the duality of cause and condition, and not existing in any characteristic. Now, the fifth is that relying on self-purity, it arises in the unborn and unceasing, showing that characteristics do not exist in the empty space. That is, the natural state of the primordial thing, not becoming a Buddha through meditation, not becoming sentient beings through obscuration, its essence is the great primordial purity, abiding in the state of not falling into the extreme or the side of defilement. Since there are no phenomena named ignorance, etc., therefore, for it, there is neither delusion nor non-delusion, because it is pure from the beginning, it is called primordial pure wisdom. Delusion means that the essence is uncertain, and it can be considered delusion in any definition, so it is called delusion. If distinguished, there is delusion from the object, self-delusion, and delusion from cause and condition. There are two types of delusion from the object: clinging is delusion from the object, such as a farmer dreaming of plowing, and a merchant dreaming of doing business. The grasped object is delusion from the object, such as mistaking a white conch for yellow. Self-delusion is like a mirror and the image in the mirror. Delusion from cause and condition is like a son born without semen, etc. In this way, due to delusion, one thinks that what is not conceptual thought is conceptual thought, and what is conceptual thought is not conceptual thought, as well as uncertainty, doubt, hesitation, mental speculation, and appearing but uncertain, etc. However, for that wisdom whose essence is primordial purity, those have ceased from the beginning, so they do not perform any function. Such a
Chinese
由于智慧从一开始就没有产生，所以后来也不会消失。为什么呢？因为其自性是空性，远离了执著。这样，身体意义的第十二个，自性本初清净的智慧，分五部分进行了阐述。现在，身体意义的第十三个，三种根本智慧中的自性任运成就智慧，通过五个支分意义来阐述的第一个，阐述任运成就智慧无有定准的根本是：自性的三个词语在经文中已经阐明。第二个意义，阐述以其自身作为庄严或嬉戏也是，力量和的三个词语在经文中已经阐明。第三个意义，阐述任运成就智慧的显现程度也是，没有因为的三个词语在经文中已经阐明。第四，阐述智慧是根本的特征也是，像这样的三个词语在经文中已经阐明。第五，阐述任运成就智慧的确定是：支分的任运成就，通过扩展的方式，成为存在、不存在、显现、空性一切的根本，也成为迷惑的无明等等的产生之基础。因为显现各种各样，所以称为任运成就根本。也就是说，从智慧的方面来说，以法性空性的要点，没有执著；以光明而无分别的要点，各种颜色的显现不会停止。以没有产生任何因缘的要点，扩展的基础没有成立为名称，即使是没有扩展，也仅仅是词语上成立。因为各种根本圆满存在，所以是安住于自身的任运成就，并且以其自性从一开始就成就，所以无法改变。因为空性远离了思维对象，所以对于这个任运成就，没有需要抛弃的。对于各种任运成就，没有需要获取的，所以不会落入任何一方。这样，无二的任运成就智慧的自性中，显现的基础不会停止。定义是安住、成就、不欺骗。依靠智慧和信任这三者，能够成佛，所以称为任运成就。如果区分，自性任运成就等等在其他地方已经阐述。这样，通过这些，身体意义的第十三个，自性任运成就智慧，分五部分进行了阐述。现在，身体安置的请问意义第十四个，三种根本智慧中的大悲周遍智慧的阐述