English
it will become like that. Again, the method of increasing various experiences of manifestation is: the body is the inseparability of Dharmadhatu and awareness. Having mastered the freedom on the non-existent body, the body remains as it is, and the manifested body also becomes Buddha. By conforming to the way of dwelling of the fortunate ones, one attains the fruit of the manifested body Buddha. To that, uprightness is the body, and measuring is the mind. Conforming to the key points of the body, the key point of adjusting the body by sitting cross-legged. To that, with the two soles of the feet touching the ground, from the soles of the feet, there are veins like golden fish. There, there is the wind of action that moves, so there is the key point of suppressing it. With the body sitting cross-legged, there is the key point of stopping the eight winds of karma of conceptualization. Joining the knees to the chest, there is the key point of joining Dharmadhatu and awareness into non-duality. Covering the two palms of the hands over the knees, there is the key point of suppressing water with fire, balancing the elements of the body. Straightening the spine, there is the key point of not moving. Placing one buttock on top of the other is the key point of bringing wisdom down to oneself. Relying on that, the nature of reality appears like the sky, the appearance of experience transforms into oneself, there is no suffering of Dharma, there is no opening and closing of eyes, etc. Whatever one sees, one will see the inseparability of Dharmadhatu and awareness. Like this, not the three key points of the body, but also the key points of the veins and the illusory wheel of the body. The key point of seeing the five wisdoms that naturally appear as the nature of reality is where the veins have already been pointed out. That is not a mental speculation or conjecture, but seeing the blisters with one's own eyes right now is shown from under the illusory wheel of the body. These explain the ninth meaning of the body, that is, the self-appearing phenomenon appearing as the nature of reality of the external environment, by what method it is seen, it is explained in two parts. I, the tenth placement of the body, having seen it like that, placing the key points, the first of the two parts explained. Relying on the method of guidance, explaining the placement of the key points. If the experience does not increase after seeing the environment in this way, then place the appearance of the four elements into the key points, the method of guiding the appearance of wisdom by relying on the moon is to guide the left and right eyes with method, whatever is focused on will appear as clear light. Similarly, slowly guiding due to the cause of the sun, wherever the appearance of the four elements earth, water, fire, and wind is focused, the dwelling place will be reached. Outside
Chinese
将会变得不明显。还有风向外流动，向内返回，向内充满，中间支撑，吸入，呼出，放出，保持这八种与业有关。长，短，瘦，空，断，聚集，宽阔密集，内外转变的各种念头的数量，以及把握了尺度，这些都从要点出发。烦恼转变为智慧的关键。通过引导方法，将法性置于关键之处已经展示。现在第二个是依靠身体的幻轮，展示将法性置于关键之处。首先，将身体清洗干净两三天，然后用好的酥油按摩身体五六天，并安静地坐着。然后，按照上面的坐姿来安住身体。然后向右扭转一次，然后向左，然后向左右各三次。然后，摇动命根，摇动睡眠，摇动眼睛和耳朵的脉等。还有，伸展和拉动四肢的关节，以及四肢各种伸展和收缩的关键是：男性的左右腿要细长。女性则反之。还有，将四肢全部伸直，并按摩手脚的指尖等。还有，要挤压肉的各种部分。血液要封闭命根。骨头在肘部，并在膝盖上涂抹明点，并依靠涂油。这样，通过这些，身体的十个要点被看到并置于关键之处，分两部分展示。现在，第十一个身体要点被置于关键之处，展示了由此而生的程度，分为两部分展示。首先，展示这两个的标志和程度是：这样，智慧的显现到达了关键之处，在自显中圆满的程度是：眼睛等五根门所对的色等事物显现接近消失，作为智慧显现的标志，无论看什么，如土地石头等，仅凭观看，就能弯曲鞋子的弓。并且，自己的意识进入木头等任何事物，并且能够移动任何被放入其中的石头等无情之物。
English
It will become invisible. Also, the wind flows outward, returns inward, fills inward, supports in the middle, inhales, exhales, releases, and maintains these eight related to karma. Long, short, thin, empty, broken, gathered, wide and dense, the number of various thoughts that change inside and outside, and grasping the measure, these all proceed from the key points. The key to transforming afflictions into wisdom. Through guiding methods, placing the nature of reality at the key point has been shown. Now, secondly, relying on the illusory wheel of the body, it is shown how to place the nature of reality at the key point. First, cleanse the body cleanly for two or three days, then massage the body with good ghee for five or six days, and sit quietly. Then, settle the body in the above sitting posture. Then twist to the right once, then to the left, then to the right and left three times each. Then, shake the root of life, shake off sleep, shake the pulses of the eyes and ears, and so on. Also, the key to stretching and pulling the joints of the limbs, and various extensions and contractions of the limbs is: the right legs of men should be slender. For women, it is the opposite. Also, straighten all four limbs, and massage the fingertips of the hands and feet, etc. Also, squeeze the various parts of the flesh. The blood should close the root of life. The bones are at the elbows, and apply bindus on the knees, and rely on applying oil. Thus, through these, the ten key points of the body are seen and placed at the key points, shown in two parts. Now, the eleventh key point of the body is placed at the key point, showing the degree that arises from this, shown in two parts. First, showing the signs and degree of these two is: Thus, the appearance of wisdom reaches the key point, and the degree of completion in self-appearance is: the appearance of objects such as forms, etc., facing the five sense doors such as the eyes, etc., is close to disappearing, and as a sign of the appearance of wisdom, whatever is looked at, such as land, stones, etc., just by looking, one can bend the bow of a shoe. And, one's own consciousness enters anything such as wood, etc., and is able to move any inanimate object such as stones, etc., that are placed in it.
Chinese
并且，又在内里，自己气息流动的程度已经流动了多少，又在中间，见到自己的身体存在于微尘之中。如果发生这种情况，不会过太久，智慧的景象将会广大地显现。如是显示了那本身的征兆和程度。现在是第二个，智慧或法性自显如何显现的程度的显示：眼睛的根门所显现的，仅仅是四大的显现消失，完整地见到色法的支分等等，经文中说得很清楚。那些以身体的意义，第十一个，如是达到程度的关键，分为二来显示。现在是身体的意义，第十二个，如是觉性达到程度的时候，自己的身体解脱为光明的方式。分为二来显示，在二者所显示的第一个，身体解脱为光明的方式的显示：如是觉性达到程度的时候，修习者的身体会变成这样。那肢体等等各自的身体中形成的微尘，各自脱离，在各自所见到的，每个微尘之间，出现光明的景象，像是五光的星孔一般。之后过几天，自己从身体发出光芒，形状像是铁钩，从自己的心间发出强烈的光芒，五种颜色互相缠绕，因此执持外境。如是显示了身体解脱为光明的方式。现在是第二个，身体解脱为光明的特征的显示：从上面那样变化之后，微尘等等，自己的身体四大粗重的部分自然消失，自己所见到的自己的身体，没有内外，完全通透，没有分别念的垢染，见到光明的身体。自己的身体的中央，心性无生的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字光明闪耀，从自己的眉间，眉间毫毛的光芒，一弓的长度，没有舒缩地见到。从自己身上，光明的顶髻，五光被风吹动而升起。那自己的身体，在寂静的身体上，从手指发出光明的链条，明显地缠绕着。在那时，没有外面的风和冰雹的声音，只是从自己的心性的显现中行事。那时，自己的头顶，从颅骨的宫殿中，智慧的嘿（藏文：ཧེ，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：嘿）字欢喜，形成颅饰，嘎
English
And, also inwardly, how much has the movement of one's own breath flowed, and also in between, one sees one's own body existing in dust particles. If this happens, it won't be long before a vast vision of wisdom arises. Thus, the signs and extent of that itself are shown. Now, the second is the extent of how wisdom or the self-appearance of reality manifests: Whatever appears to the sense faculty of the eyes, merely the appearance of the four elements ceases, and one sees the complete limbs of form, etc., as explained clearly in the text. Those eleven meanings of the body, the key to reaching that extent, are shown by dividing them into two. Now, the twelfth meaning of the body, when awareness reaches that extent, is how one's own body dissolves into clear light. It is shown in two parts, the first of which shows how the body dissolves into clear light: When awareness reaches that extent, the body of the practitioner will transform in this way. The particles that make up the limbs, etc., of the individual bodies separate, and in what each sees, between each particle, the appearance of light appears like a five-colored star window. After a few days, one's own body emits rays of light in the shape of an iron hook, intensely radiating light from one's own heart, with five colors intertwined, thus holding onto external appearances. Thus, the way the body dissolves into clear light is shown. Now, the second is the display of the characteristics of the body dissolving into clear light: After changing from the above, the subtle particles, etc., the grossness of the four elements of one's own body naturally ceases, and one's own body, as seen by oneself, is transparent without inside or outside, without the defilement of conceptual thought, and one sees a body of light. In the center of one's own body, the mind itself, the unborn mark of A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) is clear as light, and from between one's eyebrows, the light of the hair between the eyebrows, one sees a fathom's length without contraction or expansion. From oneself, the crown of light, the five lights appear to be lifted by the wind. That one's own body, on the peaceful body, from the fingers of the hands, a garland of light appears to be distinctly intertwined. At that time, there is no sound of external wind or hail, but one acts from the appearance of one's own mind. At that time, from the palace of the skull on one's own head, the wisdom He (Tibetan: ཧེ, Devanagari: हे, Romanized Sanskrit: he, Literal Chinese meaning: He) rejoices, forming a skull ornament, ka
Chinese
喜悦。无有贪嗔的三身乃是五部嘿汝嘎的显现。此时瑜伽士到达自身之量。彼时称为身空明，三身合一。如是，于觉性达到量之时，为了显示自身解脱为光明身之方式，分二而显示。现在是身之安立第十三，于身解脱为光明之时，为了显示心之显现完全清净，以二者显示之第一，心之功德之显现方式无有止息地显示是：身体如此解脱为光明。此时心乃是各种分别念止息，格外明亮，以及根之所见完全于自位清净之现量，以及智慧之所见完全清净，以及智慧之，法性之，等持之，以及解脱之所见完全清净之现量等六者，极其无漏之现量等显现，以及极远处安住于无数佛刹中的诸佛等持隐没皆知晓。三身所知之法刹那间即可知晓。又，于无量无边之佛刹，一微尘上安住如微尘数之诸佛之身语意功德事业等如实知晓。如是，无数之诸佛身，亦如瑜伽士心中如手掌中放置一颗湿润的诃梨勒果般显现。如是显示心之功德之显现方式无有止息后。现在是第二，心之功德如是显现，然心自身之体性未被任何事物所染污地显示是：彼亦以外空故，事物之相非为事物；内空故，未成为空性之类别；中空故，不住于所取与能取。如是之心，知晓一切垢染本自止息，故无论显现何物，心自身之自性亦不动摇。体性空性故，亦无自性之相，故无有分别念。自之体性于自身上明亮故，远离众多与分段。彼亦是心之分位无有业与习气。识蕴和。