English
The teaching on karma is: the three words 'khyab' and 'gi' are clearly explained in the text. They explain the summary of wisdom, taught in five ways. Now is the twenty-fourth establishment of the body, distinguishing the special body in detail, and teaching it with eight points. First, the teaching of the appearance of wisdom itself, in which four special words are clearly explained in the text. Second, the teaching of the condensed essence of wisdom, the four correct words are clearly explained in the text. Now, thirdly, the teaching of the essential points of the method of direct arising, that is, in order to cut off the conceptualization of the desire realm, the key is to learn the lamp of the empty bindu. In order to cut off the conceptualization of the form realm, the key is to learn the self-born lamp of wisdom and the far-reaching water lamp. In order to cut off the conceptualization of the formless realm, the key is to learn the lamp of the pure realm of dharma. Thus, the three, desire, hatred, and ignorance, are the roots that lead to the three realms. In order to exhaust them all, a fortunate person who has turned away from the world should first please the lama with various methods, and also accumulate merit in various ways, and then go to a very secluded place, and stay there relaxed for about six or seven days, eating a balanced diet and massaging the body with good oil. Then, if it is a male, there are two veins in the right eye socket that jump upwards. Press them gently with the ring finger of your left hand, without pressing too hard at first. A reddish shimmering appearance will occur. Then, when you turn your eyes upwards vigorously, first a mirror-like wisdom will appear, white and clear, with a bright bindu. Then, after nine days, equality will appear, yellow and clear, with spokes. Then, after thirty-two days, individually discerning red clarity will appear standing upwards. Then, after half a month, diligent activity, green with cloud-like breaks, will appear. Then, after seven days, the dark blue of the dharma realm, pervading space, round and expanding, with a circular enclosure, will appear. Thus, the five colors are completed and will remain for a while. Then, the appearance of a single bindu will appear like the letter "bha". Then, depending on the degree of diligence, in three months, two months, or one month, the bindu
Chinese
顯現為二合。然後在那樣一段時間後，顯現為三合。然後在那樣一段時間後，顯現為四合。然後在那樣一段時間後，顯現為智慧圓滿的五合。然後在那樣一段時間後，成為身成佛等等。對於女性來說，存在於左側。這個最初非常劇烈地跳動。剩餘的是以上面每一個的差別來區分的。因為那時這個的執著很強。那是使智慧顯現的要點。這樣，第三個指示了真實生起智慧的方法的根本要點。現在，第四個指示了從脈搏跳動產生的智慧降臨的體驗的程度。如果問，從那個脈的部位產生的智慧是什麼？就是從剛才上面指示的智慧的顯現次第中，最後與身的特徵相符的，就是法性，就是迷惑的顯現止息後，如實的顯現生起。而且，因為向外那樣顯現，所以向內，念頭清淨，不悅意和苦樂都想要從一切不可言說的基礎中分離出來。從清淨的法界智慧中，產生身的顯現的智慧是，原始的和，本來的和，真實的和，不造作而產生的。這樣，第四個指示了從脈搏跳動產生的，降臨智慧的體驗的程度。現在，第五個指示了從眼睛的觀看方式產生智慧的次第，眼睛的三個詞語原文很清楚。現在，第六個指示了依靠門的要點，智慧的增長，又是三個詞語原文很清楚。第七個指示了從脈的要點產生的真實體驗。眼睛的脈搏跳動產生的體驗是，譬如像啞巴的夢一樣，誰也無法說出來，很難指示像這個一樣，不是說的對象。唉瑪，奇妙的顯現就是，五種智慧的法界顯現，顯現為網和，半個網和，多眼圖案和，眼格和，蓮花和，千瓣蓮花和，累疊的佛塔等等的形象是，五種智慧的功用圓滿的顯現。現在，第八個指示了顯現的遍布方式。遍布廣大的兩個詞語原文很清楚。這樣，那些就是身體的二十四種安置方式，特殊的聚集之處。
English
It appears as a two-fold union. Then after a certain time, it appears as a three-fold union. Then after a certain time, it appears as a four-fold union. Then after a certain time, it appears as a five-fold union of complete wisdom. Then after a certain time, it becomes the body attaining Buddhahood, and so on. For women, it is on the left side. Initially, it throbs very strongly. The remainder is distinguished by the difference of each of the preceding ones. Because at that time, the grasping of this is strong. That is the key to manifesting wisdom directly. Thus, the third instruction shows the root key to the method of actually generating wisdom. Now, the fourth instruction shows the measure of the experience of the wisdom arising from the throbbing pulse. If you ask, what is the wisdom that arises from that pulse point? It is from the gradual appearance of wisdom shown above, the ultimate characteristic of the body, and that which possesses the nature of reality, the appearance of suchness arises from the cessation of deluded appearances. Moreover, because it appears outwardly in that way, inwardly, thoughts are purified, and from all unpleasantness, happiness, and suffering, one desires to be separated from the inexpressible ground. The wisdom that arises from the appearance of the body from the completely pure space of reality is: original, innate, genuine, and unconditioned. Thus, the fourth instruction shows the measure of the experience of the wisdom arising from the throbbing pulse. Now, the fifth instruction shows the sequence of the arising of wisdom from the way of looking with the eyes, and the three words of the eye are clear in the text. Now, the sixth instruction shows the increase of wisdom based on the key point of the gate, and again the three words are clear in the text. The seventh instruction shows the actual experience arising from the key point of the pulse. The experience that arises from the throbbing of the eye pulse is like a dream of a mute person, impossible to express by anyone. It is difficult to point out what it is like, and it is not an object of description. Alas, the amazing appearance itself is the appearance of the realm of the five wisdoms, appearing in the form of nets, half-nets, many-eyed patterns, eye-lattices, lotuses, thousand-petaled lotuses, stacked stupas, and so on, is the appearance of the complete skill and qualities of the five wisdoms. Now, the eighth instruction shows the way of pervading appearances. The two words of great pervasiveness are clear in the text. Thus, those are the twenty-four placements of the body, the special gathering places.
Chinese
将其分为八个部分进行了解释。现在，关于身体意义的第二十五个部分，各种安排的附带法，通过七个要点来解释，第一个是：指示所执着的错误的境地，即“此外”，所询问的是要充分解释不同于其他事物的法。 “形式”是指境地。此外，通过心的执着，不同的概念聚集在一起的业力，产生了业力和烦恼的差别。由此，产生了过去、未来和现在的记忆，不流动和流动。对此，通过与自我相关的思考之业，将五种欲望的品质视为自己的连续体。最初，没有意识到法身的本质没有动摇地存在，而是错误地认为存在两种色身。这样，就指示了所执着的错误的境地。现在，第二个是：指示智慧被执着于风的程度，如果那样，这三个词的文本就很清楚了。现在，第三个是：指示三身存在于身体中，所有法的两个词的文本也很清楚。现在，第四个是：指示与概念不同，对于显现的法性，执着于分别念。为什么会产生呢？因为记忆的心之流动依赖于风而产生。执着于此，因为记忆产生了对境地的各种概念。执着于此，思考向外扩展。心和意二者合一的自性，从境地和意识的差异中，在未被创造的法性中，记忆的心之概念使智慧在法身的三个界中轮回。这样，就指示了第四个与概念不同。现在，第五个是：指示法性不是事物，以及伴随的理由，何时这四个词的文本就很清楚了。现在，第六个是：指示空性的智慧没有错误，耗尽的方式，智慧的三个词的文本就很清楚了。现在，第七个是：指示耗尽的自身特征，此外，身体不是有形的，所以没有高度。没有来去，所以气息不在内外流动。因为是所有时间，所以没有变化。因为恒常存在，所以超越了生死二者。第三个是数字，从法身无数的面孔和手中，显现出报身，身体的颜色和手印清晰地显现出来，这是从空性中显现的奇迹所产生的。对此，化身
English
It is explained by dividing it into eight parts. Now, regarding the twenty-fifth part of the meaning of the body, the incidental dharma of various arrangements, it is explained through seven points, the first of which is: indicating the realm of mistaken clinging, that is, "Moreover," what is asked is to fully explain the dharma that differs from other things. "Form" refers to the realm. Furthermore, through the clinging of the mind, the karma of different concepts gathered together, the distinctions of karma and afflictions arise. From this, memories of the past, future, and present arise, both unmoving and moving. To this, through the karma of thinking associated with self, the qualities of the five desires are regarded as one's own continuum. Initially, one does not recognize that the essence of the Dharmakaya remains unmoved, but mistakenly believes that there are two Rupakayas. Thus, the realm of mistaken clinging is indicated. Now, the second is: indicating that wisdom is clung to the degree of wind, if so, the text of these three words is clear. Now, the third is: indicating that the Trikaya exists in the body, the text of the two words of all dharmas is also clear. Now, the fourth is: indicating that it is different from concepts, for the manifest Dharmata, clinging to conceptualization. Why does it arise? Because the movement of the mind of memory arises dependent on the wind. Clinging to this, because memory arises as various concepts of objects. Clinging to this, thinking expands outward. The nature of the union of mind and intellect, from the difference of object and consciousness, in the uncreated Dharmata, the conceptualization of the mind of memory causes wisdom to revolve in the three realms of the Dharmakaya. Thus, the fourth, which is different from concepts, is indicated. Now, the fifth is: indicating that Dharmata is not a thing, and the accompanying reason, when the text of these four words is clear. Now, the sixth is: indicating that the wisdom of emptiness is not mistaken, the way of exhaustion, the text of the three words of wisdom is clear. Now, the seventh is: indicating the self-characteristic of exhaustion, moreover, the body is not form, so there is no height. There is no coming and going, so breath does not flow in and out. Because it is all time, there is no change. Because it is eternally present, it transcends both birth and death. The third is a number, from the countless faces and hands of the Dharmakaya, the Sambhogakaya appears, the color of the body and hand gestures clearly manifest, which arises from the miracles manifested from emptiness. To this, the Nirmanakaya
Chinese
喜悦信解使之与色身相符，是从智慧之明分不灭而来，共有三种。这三种智慧已在前文述说。四种智慧不灭，在所化不净之时，显现于三界；在清净之时，仅因三种烦恼的存在而空无，因理由不成立，故其自性超越思辨。因此，六道众生皆从根本法身所生，以证得其不变之确信，外境粗糙之物，皆在法性空性中嬉戏，因其自性清净，故执着于微尘之身形消尽。如是等等，以二十五身义，将各种显现的附带之法，分为七部分而宣说。现在，将第二十六身之安立，即四智之外的，自性显现之各种智慧，以八支分之义来宣说，首先是显现外境之智慧：即不舍弃外境错觉之显现而显现为智慧。另有四个“其他”之词，经文已明示。第二，宣说错觉止息之智慧：以分析可知三个词的含义。现在是第三，宣说智慧之功德及其譬喻：所谓“如月”者，在最初劫时，众生因福德之业而自光熄灭，分为昼夜。太阳升起时，称为白天。之后，太阳落下，变为黑暗。又有一个白色如太阳形状的无尽之物升起，与太阳的特征相似，故称为夜晚，如同“太阳之月”出现，称为月亮一样。之前的四种智慧，所有月亮之显现都显现为智慧，因此产生了轮回和涅槃二者。这四种智慧，因月的缘故，产生了过去的月亮轮回。月亮出现，如同黑暗消散一样，因知晓显现为智慧，故轮回之黑暗消散。然而，该智慧并非仅显现为显现之本身，并非法性。如同摩尼宝珠本身具有光芒，但仅有宝珠并不发光，而是需要精通方便之士，使宝珠极其喜悦，极度愉悦