English
Moreover, the appearance of Dharmata is: From that, the external environment never changes. The sky is completely pure, azure without color, without clouds obscuring it, without the disturbance of wind and hail. White light is the light of Dharmata, yellow light is the light of qualities, red light is the light of mind, green light is the light of wisdom, and blue light is the light of the Dharmadhatu. Like this, within the five lights, the five colors of wisdom naturally appear. What is its shape? It appears as a Vajra chain. It shows the self-appearance of the five wisdoms that hold characteristics. Thus, the way of the appearance of the Dharmata of the external environment has been shown. Now, secondly, showing the way of appearance to the inner body: Purity is without being stained by karma and habitual tendencies, the Dharmadhatu is vast, opening the opportunity for the door of Dharmata, 'kyi' is related to wisdom, the lamp shows the appearance of Dharmata with the radiance of the five wisdoms, free from effort. Within it, when wisdom itself clearly appears as subtle light points, and within light points the size of mustard seeds, one sees subtle body images like fine paintings, the external illusory appearances are naturally purified, and the appearances of inner wisdom are freely used. Its nature is the complete purity of the Dharmadhatu, and its essence is the wisdom Vajra chain. Since Dharmadhatu and wisdom are non-dual, they are inseparable at all times and appear in the realm of the senses. Relying on it, one will also be able to see the characteristics of the appearance of the exhaustion of Dharmata. At that time, one will be free from all actions, and even appearances of emptiness like the sky will arise. Thus, these have divided the eighth meaning of the body, which is the Dharmata appearing to the external environment, into two parts to show. Now, the ninth meaning of the body, which is the Dharmata appearing to the external environment, by what method is it seen, the first of the two ways of showing, is to show seeing through the power of habituation: Wanting to make the appearance of Dharmata the path, the key instructions have two parts, preliminary and main practice, first one must do the three actions of distinguishing Samsara and Nirvana, and then do the three settling. Therefore, the main practice is to focus on the key points of body and speech, relying on the three key points, bringing the appearance directly onto oneself, and how it arises from such practice, and showing the final key instructions: As mentioned above, what was first shown in detail, should be done here as well.
Chinese
那么，以什么方法才能见到法性呢？有两种见法性的方法：通过串习而见和通过要诀而见。其中，通过串习的力量而见法性，是指一个脱离世间俗务的人，在坟地等极度寂静之处，不与任何人相遇，首先前往荒野，然后如第一品中所述那样开始修行。之后，毫不错误地专注于身、语、意的要诀等，通过修持，见到自己清净的景象、增长的景象等。当法性穷尽时，所有外在迷惑的景象都消失，享受内在智慧完全清净的景象。以上讲述了通过串习的力量见到法性景象。现在讲述第二种，依靠身等要诀在外部境中见到法性。这也是在两个境中显现的法性。要诀有身、语、意三种，这里讲述依靠身的要诀而见到法性。依靠法性显现的要诀身，见到智慧清净的景象。其坐姿是身体要诀显现为法身成佛，也是依靠这样的身体要诀而成佛的。因此，像这样调整身体要诀并加以修持，必定能获得法身的佛果。狮子座是指远离轮回怖畏之门而安住。双脚脚底紧贴地面，压制运行之业风，从而关闭三恶道之门。身体挺直的姿势，是安住于见到法性的根本，从而使智慧的景象充分显现。五指内屈，是断除五根执着的要诀，按在地上，是享受法性与大地相同。双手正直伸直，是将觉性置于道上的要诀。颈部伸直，是使气自然运行的要诀。上半身放松，是舍弃心散乱的要诀。不偏左右，是法性无染的要诀。像这样与这些要诀相合，就能远离迷惑的业、烦恼、恐惧和羞怯等一切怖畏。
English
Then, by what means can one see the Dharmata? There are two ways to see the Dharmata: seeing through habituation and seeing through key points. Among them, seeing the Dharmata through the power of habituation refers to someone detached from worldly affairs, who, in extremely secluded places such as cemeteries, without encountering anyone, first goes to the wilderness and then begins to practice as described in the first chapter above. After that, without error, focusing on the key points of body, speech, and mind, etc., through practice, one sees one's own pure appearances, increasing appearances, etc. When the Dharmata is exhausted, all external deluded appearances disappear, and one enjoys the appearance of inner wisdom being completely pure. The above describes seeing the appearance of Dharmata through the power of habituation. Now, the second is explained, which is seeing the Dharmata in external realms by relying on the key points of the body, etc. This is also the Dharmata that appears in two realms. The key points are three: body, speech, and mind. Here, it is explained how to see the Dharmata by relying on the key point of the body. By relying on the key point body where Dharmata manifests, one sees the pure appearance of wisdom. The posture is that the body key point manifests as the Dharmakaya Buddha, and it is also by relying on such a body key point that one becomes a Buddha. Therefore, by adjusting the body key point in this way and practicing it, one will surely obtain the Buddhahood of the Dharmakaya. The lion posture is established as being apart from the fears of samsara. Furthermore, pressing both soles of the feet firmly to the ground suppresses the wind of karma, thereby closing the doors of the three lower realms. The posture of holding the body upright is to be based on the root of seeing the Dharmata, thereby allowing the appearance of wisdom to fully arise. Curling the five fingers inward is the key point of cutting off attachment to the five senses, and placing them on the ground is to enjoy the Dharmata being the same as the earth. Holding both hands straight is the key point of placing awareness on the path. Straightening the neck is the key point of allowing the wind to flow naturally. Relaxing the upper body is the key point of abandoning mental wandering. Not deviating to the left or right is the key point of the Dharmata being without defilement. By aligning with these key points in this way, one can be free from all fears such as deluded actions, afflictions, terror, and shyness.
Chinese
从心中解脱出来，专注于金刚不坏之境。以法身的观照方式，确信能见到法身。这是因为没有开合之别，是降伏烦恼的关键。稍微将心向上提，是扭转轮回之业的关键。不离虚空之境，是法性转变的关键。由此见到法界和觉性，这被称为法性现前的显现，是密宗的显现之道。如《心部》所说：“显现的安乐自然生起。”又说：“从心性中显现，从背后生起。”《文殊幻化网》中说：“诸佛的显现”等等，其他的教证数量也无穷无尽。由此，增长等三种显现将会显现。其中，在受用法的自性中，心性无二地行持，身是觉性的色境，是见到所见的关键。安住于报身，也是依靠这样的身要而成就佛果。现在，任何人依靠这样的身要，也必定能获得报身佛果。姿势是关键。例如，就像蛇的脚被扭曲一样，调整身要，智慧就会真实显现。大象安住于不变的境界，躺卧则能损害烦恼。其中，面朝下躺卧，有将气导入脉道的关键。将隐处依靠纳入，是获得智慧自在的关键。膝盖与胸部相合，是降下法性之暖的关键。脚趾朝上推出，是 удерживать 分别念之气的关键。肘部贴地，手掌靠近，是平衡诸元素的关键。稍微向上抬起臀部，有从轮回中解脱的关键。身体正直，觉性融入本源。这样做了之后，外在显现的法，光和颜色，从自身不加改造地显现，是增长的显现。受用根的清净与眼睛无二地运用，莲花没有被沾染。以清净的眼睛看到，见到智慧的自性光芒，从而见到增长的显现等等。
English
Having separated from the mind, focus on the indestructible Vajra. Through the way of observing the Dharmakaya, one is certain to see the Dharmakaya. This is because there is no opening or closing, and it is the key to subduing afflictions. Slightly lifting the mind upwards is the key to reversing the karma of Samsara. Not separating from the realm of space is the key to transforming the nature of reality. By this, seeing the Dharmadhatu and awareness is called the manifestation of the direct experience of reality, which is the direct path of Secret Mantra. As it is said in the Mind Section, "Direct bliss arises naturally within oneself." And, "It arises manifestly from the nature of mind, from behind." In the Manjushri Magical Net, it says, "The direct experience of all Buddhas," and so on. The number of other scriptural quotations is endless. Therein, three types of appearances, such as increase, will become visible. Therein, in the nature of enjoyment, acting without duality of mind itself, the body is the object of awareness, the key to seeing the realm of form. Also, abiding in the Sambhogakaya, one becomes enlightened by relying on such a posture. Now, any person, by relying on such a posture, will certainly attain the Sambhogakaya Buddhahood. The posture is the key. For example, just as the legs of a snake are twisted, by adjusting the posture of the body, wisdom will actually appear. The elephant is placed in the state of immutability, and lying down harms afflictions. Therein, lying face down has the key to inserting the air into the channels. Relying on the concealed part and inserting it is the key to gaining power over wisdom. Joining the knees and chest is the key to bringing down the heat of reality. Thrusting the big toes of the feet upwards and outwards is the key to holding the air of conceptual thought. Resting the elbows on the ground and bringing the palms together is the key to balancing the elements. Slightly lifting the buttocks upwards has the key to liberation from Samsara. Straightening the body is the key to awareness entering its source. Having done so, the outer appearing phenomena, light and color, appear naturally from oneself without alteration, which is the appearance of increase. Using the clarity of the senses of enjoyment without duality with the eyes, the lotus is not stained. Seeing with pure eyes, seeing the self-radiance of wisdom, thereby seeing the appearance of increase, and so on.
Chinese
也会变成那样。再次，使化身增长各种体验的方法是：身体是法界与觉性的无别。在无有之身上掌握自在，身体如是安住，化身也成佛。随顺具缘者的住法，获得化身佛的果位。对此，正直是身体，衡量是心。随顺身体的要点，是端坐调整身体的要点。对此，双脚的脚底接触地面，从脚底有如黄金鱼般的脉。那里有运行作用的业风，所以有压制它的要点。身体端坐，有使分别念的八业风停止的要点。膝盖与胸部相合，有使法界与觉性无二结合的要点。双手掌覆盖在膝盖上，有以火压水，使身体的元素平衡的要点。挺直脊椎，有不动的要点。一臀放在另一臀之上，是有将智慧降临自身的要点。依靠它，法性显现如天空，体验的显现化为自身，没有法的痛苦，没有睁眼闭眼等。无论看到什么，都会看到法界与觉性无别。像这样，不是身体的三种要点，还有脉的要点和身体的幻轮。法性自然显现的五种智慧的见解的要点是，已经在哪里指出了脉。那不是心智的推测或猜想，而是现在亲眼看到水泡，是从身体的幻轮之下指出的。这些说明了第九个身体意义，即自显现象显现为外境的法性，以何种方法见到，分两部分进行了说明。我，第十个身体的安置，如是见到后，将要点置入，分两部分说明的第一个。依靠引导的方法，说明将要点置入。如果如是见到外境而体验没有增长，则将四大元素的显现置入要点，依靠月亮引导智慧的显现的方法是，用方法引导左右眼，无论注视何处，都会显现光明。同样，因太阳的缘故缓慢引导，无论将四大元素地、水、火、风的显现注视何处，都会到达安住之处。在外