English
Therefore, it exists with (wisdom). Relying on it, all actions and afflictions can be severed. Among them, the function performed on Dharmata is: at night, the desires of the five senses are gathered into their places; at midnight, knowledge is placed in a vase; at dawn, wisdom becomes self-illuminating. During the day, manifestation is increased. In four ways, namely, outer, inner, and secret times, with Suchness, and with one of the four yogas, knowledge is equally understood. Furthermore, within the Citta, the nature of the five Kayas abides. The five Kayas that arise from the inherent sound of those five wisdoms are: Vairochana, Akshobhya, Ratnasambhava, Amitabha, and Amoghasiddhi. These five forms arise from the transformation of great wisdom into wisdom. Therefore, these five each hold the characteristics of their respective lineages, such as the Tathagata lineage. From those six wisdoms, rays of light emanate in ten directions, and within the heart, the body of light is the body of Akanishta, and similarly, there are the bodies of sound, smell, taste, touch, and Dharma, which are perfectly pure. These six also gather together all phenomena that appear as their own nature in the external world. Furthermore, the body that is pure from the beginning, namely, the three bodies of Dharmakaya, Nirmanakaya, and Sambhogakaya, holds the symbol of Nirvana in this very moment. Furthermore, the image is the object, the body is knowledge, and the eight consciousnesses are the basis for the arising of the eight aggregates of consciousness. It is also the action and agent that perfectly completes the eight bhumis at the same time. Within the channels, three bindus reside, and the root channel, the fruit bindu, appears as pure and impure, and all three can enter. The three bindus of relative truth, ultimate truth, and nature, with the impure seed connecting samsaric bliss and transcendent emptiness, sow transcendence with pure samsara. The straight bindu that generates experience is the basis for expansion, and the path, the peak, the excellent, the excellent ornament, possessing and possessing. Through these five, one truly enters the yoga of Dharmata, and the nature of mind also enters Dharmata in this way, experience arises without bias, the center is awareness, the wheel is wisdom, and one enters one's own continuum. Again, arrange on the completely pure Dharmata.
Chinese
是脉轮的线路。在果的法性状态中，通过法完全清净，以及法界、智慧的状态，通过大智慧和普贤王如来这六种方式，不住于外境的法性，而是汇聚于唯一明点之中。如此依赖于身体、气、身和明点，一切法都成为与一觉知平等的状态。以上阐述了第六种身体的安置方式，即众生如何认知身体的法性，分为两部分进行阐述。现在，第七个身体意义，即法性如何通过法性，从众生的身体之门显现，分为两部分进行阐述的第一部分，是从灯中显现法性显现之相的方式：如上所述，法性安住于身体中，这是智慧或法性显现的门户的根基没有受到损害。那么，法性如何从中显现呢？在名为轮回涅槃各异的四灯中，根（藏文：རྩ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：根）阿瓦都帝（藏文：ཨ་བ་དྷུ་ཏི་，梵文天城体：，梵文罗马拟音：Avadhūti，汉语字面意思：阿瓦都帝）那安住。它在心的正中央向上运行，从身体的顶轮梵穴完全穿出。两眼有两条细小的分支插入，被推动的业气所驱动。当气插入时，是自生智慧之灯；散乱时，是远射水之灯；平静时，是空性明点之灯；混乱时，是法界完全清净之灯。从这四种灯中，气也显现为田野的享用者，并给予了外境。其中，在法性中，名为“遍行”之气，从昆达里尼（藏文：ཀུན་དྷརྨ་，梵文天城体：，梵文罗马拟音：kundharma，汉语字面意思：昆达里尼）中，从一切作用的根中产生道路，从眼中数灯，从顶轮，觉性移动到无分别的身体境界，虚空空性中。从觉性本身显现金刚链的显现，成熟智慧之气产生智慧的光彩。从卡蒂金脉中产生道路，通过搅动觉性本身，觉性显现为来来往往，从中成熟为明点。又从五种明点中，五身各自与各自的对境相结合，显现为感官眼睛的对境。
English
It is the path of the chakra. In the state of the fruit's dharmata, through the dharma being completely pure, and the state of the dharmadhatu and wisdom, through the six of great wisdom and Samantabhadra, it does not abide in the dharmata that abides in external objects, but is gathered into a single bindu. Thus, relying on that body, prana, kaya, and bindu, all dharmas become the nature of being equal to one awareness. Thus, these explain the sixth way of arranging the body, which is how sentient beings recognize the dharmata in the body, explained in two parts. Now, the seventh body meaning, how the dharmata manifests through the door of sentient beings' bodies, the first of the two parts explaining this, is how the manifestation of dharmata's manifest appearance arises from the lamps: As mentioned above, the dharmata abides in the body, and the sense faculty of the gateway through which wisdom or dharmata arises is without defects. So, how does that dharmata arise from it? In the four lamps called different samsara and nirvana, the root (Tibetan: རྩ་，Sanskrit Devanagari:，Sanskrit Romanization:，Chinese literal meaning: root) Avadhuti (Tibetan: ཨ་བ་དྷུ་ཏི་，Sanskrit Devanagari:，Sanskrit Romanization: Avadhūti，Chinese literal meaning: Avadhuti) abides. It runs upwards in the very center of the heart, passing completely through the Brahma hole at the crown of the body. Two thin branches insert into the two eyes, propelled by the karma vayu that propels them. When the prana inserts, it is the lamp of self-born wisdom; when scattered, it is the lamp of the far-reaching water; when balanced, it is the lamp of the empty bindu; when agitated, it is the lamp of the completely pure dharmadhatu. From these four lamps, the prana also appears as the enjoyer of the field and is given to the external object. Among them, in the dharmata, the prana called "all-pervading," from Kundharma (Tibetan: ཀུན་དྷརྨ་，Sanskrit Devanagari:，Sanskrit Romanization: kundharma，Chinese literal meaning: Kundharma), the path arises from the root of all actions, from the eyes the lamps are counted, from the crown of the head, awareness moves to the realm of the non-conceptual body, the empty space. From awareness itself, the manifestation of the Vajra Garland appears, the prana that ripens wisdom creates the radiance of wisdom. From the Kati golden vein, the path arises, by churning awareness itself, awareness appears to come and go, from which it ripens into bindus. Again, from the five bindus, the five kayas each combined with their respective objects, appear as objects of the sensory eyes.
Chinese
在展示了方式之后，现在是第二个，从五门中五风运行之业的法性成熟之方式的展示。于此，对于双眼而言是双风。那也是，所取之完全清净的风增殖方便之门，能取之完全清净的风增殖智慧。右眼执持界，是使智慧之显现经验增长，是从身体的特殊要点中生出的。左眼执持能取，因为执持明觉，因此，在那之上风平缓，颜色界从蓝色中显现为五种，从明觉的微细明点中，圆满具备五圈，从中生出智慧的增长。并且，从心脏的左右，从名为罗玛和姜玛的双脉中，顶端是使感官从境中显现的技巧，双风从双耳中，右边的名为遍布之风，遍布于一切境，左边的名为进入之风，进入于显现为身体之中。那右边的风，是展示具有特殊方便之显现，因为遍布内外一切，所以对于法性的声音，用拇指和食指按压的八和七，展示非共同的体验。并且，左边是进入清净智慧之语，因此，如果风以业的不清净之业的错乱显现，以及被显现的算数所抓住，那么，无论什么智慧，都会执持于耳之声。于此，又从心脏的中央，从穿透头顶顶端的根源母法，从法之生处之脉中，从头顶顶端显现道路的遍布圆满之风，名为极其微细，具有清凉的声音并且跳动，因为明觉执持金刚链之身，所以那个风没有移动，在头顶上，明觉本身没有来往，瑜伽士依靠要点，明觉之身也真正以自己的面前升起天空，以金刚之眼执持。如是，那些展示了身体意义第七，门安住之法性，分为二而展示。现在，身体意义第八，对于境之显现的法性之展示，以内涵二者展示之第一，展示对于外境之显现方式，境有两种，外境显现于无云之天空，内之界完全清净之明灯
English
After demonstrating the manner, now is the second, the demonstration of how the Dharma nature of the activity of the five winds from the five gates matures. Here, for the two eyes, there are two winds. That is, the wind of completely pure object-grasping increases the gate of skillful means, and the wind of completely pure subject-grasping increases wisdom. The right eye holds the realm, which enhances the experience of the appearance of wisdom, arising from the special point of the body. The left eye holds the subject-grasping, because it holds awareness. Therefore, on that, the wind is gentle, the color realm appears as five from the blue, and from the subtle bindu of awareness, it is perfected with five circles, from which the increase of wisdom arises. Also, from the left and right of the heart, from the two channels called Roma and Kyangma, the tip is the skill of causing the senses to appear from the object, the two skillful winds from the two ears. The right one is called the pervading wind, pervading all objects, and the left one is called the entering wind, entering into what appears as the body. That right wind demonstrates the appearance of special skillful means, because it pervades everything inside and out. Therefore, for the sound of Dharma nature, the eight and seven pressed with the thumb and forefinger, demonstrate a non-common experience. Also, the left one enters the words of pure wisdom. Therefore, if the wind is mistaken in the impure activity of karma, and is grasped by the calculation of appearance, then whatever wisdom will grasp the sound of the ear. Here, also from the center of the heart, from the root mother Dharma that penetrates the crown of the head, from the channel of the source of Dharma, the wind of complete pervasion that appears as a path to the crown of the head, called extremely subtle, has a cool sound and throbs. Because awareness holds the Vajra chain body, that wind does not move. On the crown of the head, awareness itself has no coming or going. The yogi relies on the key point, and the body of awareness also truly rises into the sky in front of him, held by the Vajra eye. Thus, those demonstrated the seventh meaning of the body, the Dharma nature of the gate dwelling, divided into two and demonstrated. Now, the eighth meaning of the body, the demonstration of the Dharma nature of the appearance to the object, the first of the two demonstrations with inner meaning, demonstrating the manner of appearance to the outer object. There are two kinds of objects, the outer object appears in the cloudless sky, and the inner realm is the completely pure lamp
Chinese
此外，法性显现是：从那之外，外境永不改变。虚空完全清净，湛蓝无色，没有云彩遮蔽，没有风和冰雹的侵扰。白光是法性的光芒，黄光是功德的光芒，红光是心的光芒，绿光是智慧的光芒，蓝光是法界的光芒。像这样，在五种光芒中，五种智慧的颜色自然显现。它的形状是什么呢？显现为金刚链。它显示了执持相的五种智慧的自显现。如是，已经展示了外境法性的显现方式。现在，第二，展示内在身体的显现方式：清净是没有业和习气染污的，法界是广阔的，开启法性之门的时机，是与智慧相连的，明灯是以五种智慧的光彩显示法性，远离造作的显现。在其中，当智慧本身清晰地显现为细微的光点，在如芥子般大小的光点中，看到如精细绘画般的细微身像时，外在幻象自然清净，内在智慧的显现则自由自在地运用。它的自性是法界完全清净，它的本体是智慧金刚链。由于法界和智慧无二，因此在任何时候都不会分离，并且显现在感官的境域中。依靠它，也将能见到法性穷尽的显现的特征。在那时，将脱离一切作为，即使是空性如虚空般的显现也会出现。如是，这些已经将身体意义的第八个，即外境显现的法性，分为两部分来展示。现在，身体意义的第九个，即外境显现的法性，以何种方法见到，以两种方式来展示的第一个，是展示通过串习的力量见到：想要将法性显现作为道路，诀窍有前行和正行两种，首先要进行区分轮回和涅槃的三种行为，然后进行三种安住。因此，正行是专注于身语的要点，依靠三个要点，将显现直接带到自身之上，并且从如此修持中如何显现，以及展示最终的诀窍：如前所述，首先详细展示的，在这里也应如此行持。