English
Black water, a rough tongue, and congealing, the yogi will not accomplish anything, so it should be repeated. The color is white and clear, flying upwards, and fluttering at the edges, one will surely attain the supreme accomplishment. After showing the divination of omens by the color of water, now is the second, during the yoga of water, showing the divination of omens of water. Among them, the sound of water is a gurgling sound, a drizzling sound, a deer's cry, and a noisy and thick sound, the yoga of food, the yoga of clothing, and the karma of fruits will all be accomplished. Droplets accomplish the Dharmakaya, trickles accomplish the Sambhogakaya, and the remainder obtains the Nirmanakaya and the bliss of the three. Changes other than what was said, is the eleventh of the body's meaning, showing the end of the element water's karma, shown in two parts. Now, changes other than what was said, is the twelfth of the body's meaning, showing the end of the element earth's karma, the first part shown in two parts. Divining the color of earth is: When previously showing the order of how to perform earth yoga, the divination of omens of color and sound did not appear. Therefore, here the teacher shows with future wisdom, furthermore, showing the ritual of divining omens of the end of the element earth's karma. White color accomplishes the karma of pacification, yellow accomplishes the karma of increase, northern green accomplishes the karma of subjugation, western red accomplishes the karma of attraction, and so on, which can be known from above. If the color is uncertain and changes, the yogi will not accomplish anything, so it should be repeated. If the color is clear and emits a shining radiance, it is the supreme accomplishment. After showing the divination of the color's omens, now is the second, showing the ritual of divining the sound of earth's omens. Again, the sound of earth, if a rustling sound, a sticky sound, a thudding sound, and a drizzling sound appear, various kinds of karma will be accomplished. If a quick and clear sound appears, the supreme accomplishment will be accomplished. Changes other than what was said, is the twelfth of the body's meaning, showing the end of earth's karma, shown in two parts. Now, changes other than what was said, is the thirteenth of the body's meaning, showing the end of wind's karma, the first part shown in two parts. Divining the color of wind is: Again, when previously showing the order of how to perform wind yoga, the color
Chinese
由于没有出现光和声音的预兆，所以从这里开始讲述风的业的终结。这就是说。其中，白色代表息灾，红色代表增益等成就，这些在前面已经讲过了。黑色的风猛烈吹动，瑜伽士的愿望不会实现。如果出现各种颜色闪耀的光，那么殊胜的成就就会实现。以上讲述了风的颜色预兆。现在讲述第二种声音的预兆。风的声音如果发出呼呼的沉闷声，各种事业都会成就。如果发出清脆和各种各样的声音，殊胜的成就就会实现。以上是从所问之外转变而来的，第十三身分，风的业的终结，分两部分讲述。现在是从所问之外转变而来的，第十四身分，讲述那些预兆和自性，分为两部分，第一部分是确定了解有情和无情之物的声音意义的时间。另外，从五大元素的声音意义的业的终结转变而来，前面在瑜伽士的章节中，没有确定月份的时间，所以在这里讲述预兆和自性。像那样，如果出现前面颜色和声音的预兆，三个月后，中等精进者能够了解有情之物和无情之物的声音，下等者六个月能够了解，上等精进者两个月就能了解有情之物和无情之物的声音。以上讲述了确定了解有情和无情之物的声音意义的时间。现在讲述第二部分，确定了解六道众生各自语言的时间。从那以后十个月，能够毫无阻碍地了解各种有情之物的声音意义。从那以后十八个月，能够了解各自声音意义的法性和，如上师所说的那样了解六道众生的语言。从那以后，能够了解声闻、缘觉、菩萨和持明者的语言。以上是从所问之外转变而来的，第十四身分，通过两种方式讲述了那些预兆和自性的确定。现在是从所问之外转变而来的，第十五身分，讲述果位的次第，分为两部分，第一部分是讲述身语意三者解脱为三身的方式。另外，果的
English
Since the omens of light and sound did not appear, from here on, I will explain the end of the karma of wind. That is what it says. Among them, the white color accomplishes pacification, and the red color accomplishes power and so on, which has been explained above. When the black wind blows violently, the yogi's wishes will not be fulfilled. If various colors of light blaze, then the supreme accomplishment will be achieved. This explains the omen of the color of wind. Now, the second omen of sound is explained. If the sound of the wind is a roaring and muffled sound, various actions will be accomplished. If a crisp and various sounds occur, the supreme accomplishment will be achieved. This is a transformation from what was asked, the thirteenth bodily aspect, the end of the karma of wind, explained in two parts. Now, transformed from what was asked, the fourteenth bodily aspect, explaining those signs and nature, explained in two parts, the first part is to determine the time to understand the meaning of the sounds of sentient and non-sentient things. Furthermore, transformed from the end of the karma of the meaning of the sounds of the elements, in the previous section on yogis, the time of the month was not determined, so here I will explain the signs and nature. Like that, if the signs of the previous color and sound appear, after three months, those of medium diligence will be able to understand the sounds of sentient beings and non-sentient things, those of lower ability will understand in six months, and those of great diligence will understand the sounds of sentient beings and non-sentient things in two months. This explains the determination of the time to understand the meaning of the sounds of sentient and non-sentient things. Now, the second part explains the determination of the time to understand the languages of the six classes of beings. From then on, in ten months, one will be able to understand the meaning of the sounds of various sentient beings without hindrance. From then on, in eighteen months, one will be able to understand the nature of the meaning of each sound, and understand the languages of the six classes of beings as the guru has said. From then on, one will be able to understand the languages of the Shravakas, Pratyekabuddhas, Bodhisattvas, and Vidyadharas. This is transformed from what was asked, the fourteenth bodily aspect, and the determination of those signs and nature is explained in two ways. Now, transformed from what was asked, the fifteenth bodily aspect, explaining the order of the fruits, in two parts, the first part is explaining how the three body, speech, and mind are liberated into the three kayas. Furthermore, the fruit of
Chinese
是这样的，法分为世间法和出世间法两种。世间法又分为执着各自特征的法，以及黑白两方面，和保持原样的法。白色的是将宗派见解转为智慧，黑色的是未被预言的，以及颠倒观看的。出世间法分为因之法和果之法。因是特征性的三乘，果之法是外内密咒的各乘。其中，出世间法所成就的法身是：由于所说是没有名称的，因此所说连仅仅是词语也无法成立，因此有相的差别也无法成立。身色和手印无法显现，由于不是不同的思维分别，因此连面容和手也无法成立，是超越了施与和安立的。那本身通过瑜伽士的心之业的听闻，心性本身没有轮回的名称，因此连法和补特伽罗也无法成立。而且，那个心从任何地方也没有产生。没有出生的心的分别念，任何产生也是不存在的。词语在心的面前消失，现在，在没有根本的心性中，由于没有找到最初产生的地方，因此也找不到最后去的地方。由于没有找到那个，心是空性的，与执着和分别相分离，没有业和习气的依靠。这样，由于心没有作为理由而成立，因此获得了法身，面容和手也无法成立的身体。报身是，外在显现的一切都显现为光和颜色，内在以法性来受用，显现而无自性。面容恒时完全安住，由于错乱的词语的基础没有成立，由于名称集合的认识的基础没有停止，显现出无别的明亮的面容和手的形象，法性在各自的自证智慧中清晰地运用。因此，显现出身色和手印的各种形象。内外无别，通彻无碍，五种智慧在内在法性中显现为五身的体性。语通过声音和词语完全清净，语不执着于文字和字句，不依赖于自相续错乱的宗派，获得了不进入思维集合的词语的身体。获得那个之后，外在的身相和庄严完全圆满地显现，内在的身和智慧的觉知完全圆满地显现，以意义显现的仅仅是显现，不显现的是知识。
English
Thus, Dharma is divided into two types: worldly Dharma and transcendental Dharma. Worldly Dharma is further divided into Dharma that holds onto individual characteristics, Dharma that is black and white, and Dharma that remains as it is. White Dharma is transforming sectarian views into wisdom, while black Dharma is that which is not prophesied and that which is viewed perversely. Transcendental Dharma is divided into the Dharma of cause and the Dharma of effect. The cause is the three characteristic vehicles, and the Dharma of effect is the outer and inner mantra vehicles. Among these, the Dharmakaya attained in transcendental Dharma is such that: Since what is expressed has no name, even the expression as mere words cannot be established, and therefore, differentiated characteristics cannot be established. Body color and hand gestures do not appear, and since there is no distinct mental discrimination, even face and hands cannot be established, transcending giving and imputation. That very nature, through the hearing of the yogi's mind's activity, has no name of samsara in the mind itself, so even Dharma and individuals cannot be established. Moreover, that mind does not arise from anywhere. There is no arising of any unborn mental concept. Words vanish before the mind, and now, in the rootless nature of mind, since the place of initial arising is not found, the place of final departure is also not found. Because that is not found, the mind is empty, separated from grasping and conceptualization, without the support of karma and habitual tendencies. Thus, since the mind is not established as a cause, one attains the Dharmakaya, a body in which face and hands cannot be established. The Sambhogakaya is such that all external appearances arise as light and color, and internally, one enjoys the Dharma nature, appearing but without inherent existence. The face is always perfectly present, and since the basis of deluded words is not established, and the basis of the collection of names is not ceased, the unobstructed, clear face and hands appear, and the Dharma nature is clearly utilized in the self-aware wisdom of each individual. Therefore, various forms of body color and hand gestures appear. Without inner or outer distinction, it is completely transparent, and the essence of the five wisdoms manifests as the nature of the five bodies within the Dharma nature. Speech is completely purified through sound and words, and one does not cling to letters and syllables as self, nor does one rely on the deluded tenets of one's own continuum, thus attaining a body that does not enter into the words of conceptual aggregates. Having attained that, the external body and marks are completely and perfectly clear, and the internal body and the knowledge of wisdom are completely and perfectly clear. What is clear in meaning is merely appearance, and what is unclear is knowledge.
Chinese
由于没有成立，所以超越了各种词语的轮转。化身是通过外在身体的化现，享受各种不同的显现。内在心意的化身，是掌管显现与觉知二元对立的身体。由于显现各种美好的特征，超越了由境产生的错觉。具备八十种优良特征，因目光无法满足，众生自然而然地被调伏。身体是错觉的自性清净，在珍宝秘密身中，错觉自然圆满，任运成就。在智慧幻化身中，显现为多种身和智慧的功用，安住于光和光蕴中。在分别念习气的身体中，是与非的诸多分别念自然止息，不住于业和习气的边际，自性完全清净。本体是超越了依赖的真实，自身从造作中解脱。由于身体无法用名称来确定，所以超越了言语。由于没有声音和词语的分别念，所以没有身体的颜色和手印的形象。由于执着在自身中不存在，所以超越了能取和所取的边际。由于那个身体在外境中不显现，所以也无法执着于心。由于内外不在自身中存在，所以是无有有无边际分别念的意义。身语意平等，获得后，显现逐渐止息，知识从心的执着中解脱。以上阐述了身语意解脱为四身的方式。现在第二个部分，确定身语意的自性解脱方式，并展示其结果：外在的元素在身体的自性中清净，穷尽了微尘的边际，超越了聚集和执着身心的分别念。火的元素在自性中清净，断绝了成熟身语意三者联系的因缘。风的元素融入自性，一切运动都在自身中解脱。因此，身体和身体的行为无论做什么，都有解脱为大手印身的必要。语言是从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生）无生中，与力（藏文：ལི，梵文天城体：ल，梵文罗马拟音：li，汉语字面意思：无灭）无灭结合，无生无灭的游舞在无方中自然显现，显现为多种语言文字。噶（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：三身圆满）三身圆满，力（藏文：ལི，梵文天城体：ल，梵文罗马拟音：li，汉语字面意思：无灭）显现为多种咒语文字，语言与多种文字结合，声音、词语、咒语的