English
Joyful faith transforms to be in accordance with the Rupakaya, arising from the unceasing aspect of wisdom, these are threefold. These three wisdoms have already been explained above. From the non-cessation of the four wisdoms, in the time of the impure to-be-tamed, they appear in the three realms; in the time of purity, they are empty merely by the existence of the three defilements, therefore, there is no establishment in reason, thus its own nature is beyond examination. Therefore, the six classes of beings arise from the basis, the Dharmakaya, by gaining confidence in its unchanging reversion, all coarse external objects, play in the emptiness of Dharmata, because its own nature is pure, the grasping of the body as minute particles is exhausted. Thus, these explain the twenty-fifth meaning of the body, the various arrangements, the incidental Dharmas, having made them into seven parts. Now, the twenty-sixth establishment of the body, which is different from the four wisdoms, to explain the various wisdoms of the nature arrangement, the first of the eight meanings of the limbs is to explain the wisdom of external appearance: that is, without abandoning the appearance of external delusion, it arises as wisdom. The four words of "moreover" are clear in the text. Secondly, to explain the wisdom of the cessation of the continuum of delusion: the three words can be understood by analysis. Now the third is to explain the qualities of wisdom with examples: The term "moon" means that in the first kalpa, the self-light of sentient beings was extinguished by the karma of merit, and it was divided into day and night. When the sun rises, it is called day. Then, when it sets, it turns into darkness. Again, a white, endless thing like the shape of the sun rises, similar to the characteristics of the sun, so it is called night, like the appearance of the "moon of the sun", it is called the moon. The previous four wisdoms, all moon appearances appear as wisdom, thus samsara and nirvana arise as two. These four wisdoms, because of the moon, the past moon samsara arose. The appearance of the moon is like the clearing of darkness, because the appearance is known as wisdom, the darkness of samsara is cleared. However, that wisdom does not appear merely as the appearance itself, it is not Dharmata. Just as a Mani jewel has light as its own nature, but the light does not appear merely by the existence of the jewel, but it needs a skilled person of means, to make the jewel very happy, extremely delighted.
Chinese
在其中，放在银制的容器中，用红旃檀水清洗，祈祷的话，最初会产生一道光芒。如果想要从中特别发出巨大的光芒，那么就在光芒出现的时候，放在头顶上，念诵“卡卡日巴拉姆”，如果掌声不太响亮，就会发出由旬的光芒。那时献上五供，对于执着于任何眼识的人来说，会立即显现出身的景象，只要专注于此，就能抓住景象本身，进入智慧身的内在， निश्चित地享受法性的清净景象。这样，第三个以例子展示了智慧的功德。现在是第四个，展示从大圆满的关键中产生智慧的次第。再说，即使从甘玛拉的宝物缘起中，如果这样发生了，难道法性不会显现吗？如果有人说以不同的道路数量来说明的大圆满的实相，依赖于身体的姿势，身体解脱为身，依赖于眼睛的观看方式，从了解法性显现的关键中，智慧自身的体性，脱离了上述缘起的行为，就像在虚空界中找不到边和中心一样，显现为根识的对境。对此，即使在所有境中产生不同的念头，但执着也脱离了自续的施舍，不会超越无边圆满的大圆满见。这样，从大圆满的关键中展示了智慧产生的次第。现在是第五个，展示脱离边际的自性。用惊叹的四句话，通过文本来理解。第六个，对于行为的超越，用超越词语的三句话，通过文本来理解。第七个，展示智慧部分的景象。如果一个有缘的人，在把握法性显现的关键时，在看到三个明点空性灯串联在一起时，因为已经获得了智慧景象的三分之控制权，所以阿的蓝婆们停止后，不可能进入三界。从这个时候起，从意念产生的智慧，将意念的思辨深深地埋藏起来，追随词语，陷入错误的雨中，被称为颠倒的所执境，即人。
English
Within it, placing it in a silver vessel, washing it with red sandalwood water, and praying, initially a beam of light will arise. Moreover, if one desires to emit a great light from it, then at the time when that light arises, placing it on the crown of the head, and reciting "Kha Kha Ri Pa Lam," if the sound of clapping is not too loud, a yojana of light will arise. At that time, offering the five offerings, for a person who clings to any visual perception, the appearance of the body will immediately arise; by merely focusing on that, one can grasp the essence of the appearance itself, entering into the inner essence of the wisdom body, and surely experience the pure appearance of reality. Thus, the third shows the qualities of wisdom with examples. Now, the fourth is to show the order of the arising of wisdom from the key points of the Great Perfection. Again, even from the auspicious connection of the gem in Kamala, if that happens, wouldn't the nature of reality manifest directly? If one says that the reality of the Great Perfection, which speaks of different numbers of paths, relies on the posture of the body, and the body is liberated into the body, and relies on the way of seeing with the eyes, from understanding the key point of the direct manifestation of reality, the essence of wisdom itself, separated from the actions of the above-mentioned auspicious connection, just as one cannot find the edge and center in the realm of space, it appears as the object of the senses. In that, even though different thoughts arise in all objects, clinging is separated from the self-sustaining dedication, and does not go beyond the view of the Great Perfection, which is complete and free from extremes. Thus, from the key points of the Great Perfection, the order of the arising of wisdom from the ground is shown. Now, the fifth is to show the self-nature that is free from extremes. The four words of wonder are understood through the text. The sixth, even in the transcendence of action, the three words of transcendence are understood through the text. The seventh is to show the appearance of the aspect of wisdom. If one fortunate individual, at the time of grasping the key point of the direct manifestation of reality, at the time of seeing the three interconnected bindu-emptiness lamps, because one has obtained control over the three parts of the appearance of wisdom, the A's of the Lamba are stopped, and it is impossible to enter the three realms. From this time on, the wisdom arising from the mind, burying the speculation of the mind deeply, following the words, goes into the rain of delusion, and is called the reversed object of grasping, that is, the person.
Chinese
在此，清净智慧的显现背离，目标变得无限。第七，从智慧显现的部分展示了错误。现在，第八，展示了智慧果的解脱方式，其中“无”的四个词通过文本来理解。这些使得身体的二十六个意义，即四种智慧的活动，转化为其他。在展示自性安排的各种智慧时，分成了八个内在意义来展示。现在，身体的安置，第二十七，四种智慧转化为其他，在展示特殊境的智慧时，首先展示六个分支意义中的第一个，简要展示对有缘目标的修习，其中“其他”这三个词通过文本来理解。现在，第二，展示了修习有缘目标时的体验显现：即外在显现转化为智慧，内在流动被认为是知识的各种念头的体验，以及认为“是”或“不是”的平衡心态耗尽的显现，五种智慧的颜色、形状和大小的显现升起，展示了意义的法性的体验增长，例如月亮上弦时向上增长一样，从中产生各种不同的智慧显现。第二，展示了修习有缘目标时的体验显现。现在，第三，展示了它本身的温度：即温度，无论修习任何有缘目标，如从下方升起一样，内外都会产生温度，从而体验到，从外在显现中，出现蒸汽、烟雾或雾气的形态。此时是智慧母子相会的程度。其标志是，无论专注于什么目标，心都不会散乱，即使对于超越凡俗者，内在身体也会产生温度的体验，从脚底升起灼热的温度。其程度是从头顶升起蓝红色的蒸汽，并发出证悟的声音。其标志是身体脱落一层皮肤。秘密是，心中产生温度，粗大的能取所取体验停止，不会陷入业和习气的边缘。其程度是心不会从所专注的目标上移动。标志是身体轻盈，脉络中发出声音。其作用是，外在世俗谛转化为法性自身，从而获得安乐。
English
Here, the appearance of pure wisdom turns away, and the object becomes limitless. The seventh, from the aspect of the appearance of wisdom, shows the error. Now, the eighth, also shows the way of liberation of the fruit of wisdom, in which the four words of "non-existence" are understood through the text. These make the twenty-six meanings of the body, that is, the activities of the four wisdoms, transform into others. In showing the various wisdoms of self-nature arrangement, it is shown by dividing it into eight inner meanings. Now, the placement of the body, the twenty-seventh, the four wisdoms transform into others, in showing the wisdom of special realms, first showing the first of the six branch meanings, briefly showing the practice on an object with a basis, in which the three words of "other" are understood through the text. Now, the second, shows the appearance of the experience of practicing on an object with a basis: that is, the outer appearance transforms into wisdom, the inner flow is considered to be the experience of various thoughts of knowledge, and the appearance of the exhausted mind that balances between thinking "is" or "is not", the appearance of the colors, shapes, and sizes of the five wisdoms arise, showing the growth of the experience of the dharmata of meaning, like the waxing moon growing upwards, from which various different wisdom appearances arise. The second, shows the appearance of the experience of practicing on an object with a basis. Now, the third, shows the temperature of that itself: that is, the temperature, no matter what object with a basis is practiced, like arising from below, both inside and outside will produce temperature, thereby experiencing, from the outer appearance, the forms of steam, smoke, or fog appear. At this time is the extent of the meeting of the wisdom mother and child. Its sign is that no matter what object is focused on, the mind will not wander, and even for those who have transcended the mundane, the experience of temperature will arise in the inner body, with a burning temperature arising from the soles of the feet. Its extent is that blue-red steam arises from the crown of the head, and the sound of realization arises. Its sign is that a layer of skin is shed from the body. The secret is that temperature arises in the heart, the coarse experience of grasping and being grasped ceases, and it does not fall into the edge of karma and habitual tendencies. Its extent is that the mind does not move from the object it is focused on. The sign is that the body is light and sounds arise from the channels. Its function is that the outer conventional truth transforms into the dharmata itself, thereby obtaining bliss.
Chinese
自生之智融入法性，无二无别。内证胜义谛，远离一切戏论。安住于空性无二之境，如是证悟二谛双运。显空有无之边际分别念尽灭，智慧自性安住于何处？如是乐空无二双运，行持离边之见，超越勤作。因与体性皆不成立，无可逆转。本体空性，远离能取所取，不为业及习气所染。于实相中，地基与根本不成立，故不可能退转三界。如是显示第三者之暖相。现在显示第四者之体验安住之方式。文句二句，由经文可知。现在显示第五者，即体验超越游动之分别念。忆念之二句，经文已明。第六，显示体验不住于任何处，离言之二句，经文已明。如是，以彼等开示了身义二十七，即异于四种智慧，将所缘之特殊智慧分为六种而宣说。现在，对于身之安置二十八，即异于真实智慧，开示具有所缘之修学甚深口诀。其中以七个要点来开示，第一，简要开示所缘之色等，即“其他”等三句，由经文可知，下文将述。现在，开示第二，即修学色之所缘。作为所依之补特伽罗，应具备信心，舍弃轮回，接受来世，信赖上师与三宝，厌离世间俗事。应依止具相之上师，善于将欲妙转化为道用，对世间欲望淡薄且知足少欲，大悲心切且修习圆满者。向其请教口诀后，为了受用五种妙欲而精进修持。首先，要对自己的上师行持三轮清净。此外，对于能成为积资之殊胜福田者，要广积资粮。之后，将上师所赐予的生活资具带走，前往不受外缘干扰之寺庙，或极其遥远之处