English
For the yogi, the instructions of the Great Perfection Mudra are shown, so that the experience of reality is revealed without relying on other means, as shown by "what is seen," and so on. In order to ripen the unripe, through the unadulterated empowerment of self-nature, and to make the empowerment work by relying on the continuum, with the vow of "non-existence," the emptiness of "voidness," and the "oneness" of being without a pair, protect beyond the limits of protection. Abiding in the meaning of spontaneous accomplishment, relying on the vow. Now, in order to liberate the ripened, the guru's instructions are essential. There are three instructions: the mudra instruction, the experience instruction, and the instruction based on the key points. Here, the mudra instruction shows all appearances and existence as the mudra meaning instruction, that is, the color of the form seen by the eyes and the luminosity of the innate, and the self-appearing purity of the shape. These also appear through the method of practicing white and red. These are, at this time, the guru's hand appears with gestures symbolizing emptiness, clarity, and bliss, and believes in emptiness. So, how is the mudra shown? Coordinating with the key points of the disciple's body, pressing the two curved channels, the experience of the bliss mudra will appear. The guru's fingers are spread out, and the experience of inseparable bliss and emptiness arises, which is all liberated as the mudra meaning instruction. If attachment arises to that mudra, it will bind again. Therefore, the guru releases the mudra, saying, "This child experiences non-attachment and self-liberation, and is originally a Buddha." Thus, the awareness of self-luminous clarity is made, and thoughts cease, which is the instruction of the child's awareness merging with the mother's awareness. In addition, what is taken is the key point of the object, the child's object is adjusted; the grasper is the key point of the mind, entrusted and abandoned. The two are united, and the bindu is pierced into the upward-moving channel between the eyebrows. By doing so, the object only appears as the nature of reality, and birth appears as the experience of non-birth, the body is numb. Old age appears as the measure of realization, tears flow from the eyes, happiness and suffering are decided, and spontaneous words arise from the mouth. The place of death appears as emptiness, and the karma of the body increases. At this time, the meaning of the blessing mudra arises, and there is no need to practice much, and one is liberated from the three realms by the key point of the mudra. That is, the eyes stare directly at the form. Similarly, the ear
Chinese
等等。像这样六个词向上冲击，对实相有所增益，各处清晰显现而不受阻碍，这是由于提前掌握了诸根自在运行的关键。如是等等，第七个总结的意义是，将一切显现皆示现为自解脱，作为战胜者的意义而示现为七。现在是第八个总结的意义，由空行母等等先行请问，从如何示现器世间的解脱方式方面，以三个意义来示现的第一个意义。如果错觉解脱，器世间怎么会不解脱呢？这是请问的示现。从那以后等等五个词，经文已经很清楚了。现在是第二个示现五大解脱方式，以两个支分意义来示现。从支分意义的第一个，五大解脱方式的简要示现是：金刚持等等十个词，下面会详细说明。现在是支分意义的第二个，详细解释五大物质，以五个近支意义来示现的第一个。详细解释虚空的体性是：虚空的风的物质，即变成云和蒸汽。虚空的火是聚集，即一切聚集在空性心中。虚空的水是燃烧，即空性中不容许物质依赖。虚空的土是开辟空间，土是容纳一切，并且它是一切的基础。而且，虚空界完全清净是智慧生起的基础。虚空智慧金刚链，无垢，在法界中被认知，那就是它。那里的虚空在心中显现各种各样的景象。这些示现了所知法。知道这些有什么必要呢？是为了断除所知边际的戏论。如果将这些与修行结合起来，通过搅动外面的虚空，使瑜伽士的心变得堪能的关键是：具有信心的人，首先要圆满灌顶，然后在非常寂静的地方，用心观想在虚空中行走，不久就会产生憎恨和身体在虚空中跳跃等现象。然后十个月后，就能在虚空中飞行了。如果与行者的身体结合起来，虚空的风使身体呈现蓝色，从而产生地等
English
Etc. Thus, when six words rush upwards, there is an increase in the nature of reality, and it is clear in each place without obstruction. This arises from anticipating the key to the senses moving freely. Thus, etc., the seventh summarized meaning is that all appearances are shown as self-liberated, shown as seven as the meaning of overcoming. Now, the eighth summarized meaning is that the dakinis, etc., ask in advance, from the aspect of how to show the liberation of the vessel world, the first of the three meanings by which it is shown. If delusion is liberated, how could the vessel world not be liberated? This is the showing of the question. From then on, etc., the five words, the text is clear. Now, the second is the showing of the liberation method of the five elements, shown by two branch meanings. From the first of the branch meanings, the brief showing of the liberation method of the five elements is: Vajradhara, etc., ten words, which will be explained in detail below. Now, the second of the branch meanings, the detailed explanation of the five elements, the first of the five subsidiary meanings by which it is shown. The detailed explanation of the nature of space is: the substance of the wind of space, that is, it becomes clouds and steam. The fire of space is gathering, that is, everything gathers in the empty mind. The water of space is burning, that is, emptiness does not allow material dependence. The earth of space is opening up space, earth is containing everything, and it is the basis of everything. Moreover, the complete purification of the space realm is the basis for the arising of wisdom. Space wisdom vajra chain, stainless, is recognized in the realm of reality, that is it. The space there appears various appearances in the mind. These show the knowable dharma. What is the need to know these? It is to cut off the proliferation of the limits of the knowable. If these are combined with practice, the key to making the yogi's mind capable by stirring the outer space is: a person with faith must first complete the empowerment, and then in a very quiet place, contemplate walking in the sky with the mind, and soon there will be hatred and the body jumping in the sky, etc. Then after ten months, one will be able to fly in the sky itself. If combined with the body of the goer, the wind of space makes the body appear blue, thus producing earth, etc.
Chinese
疾病之书中记载：其火之身显黄色，其水呈蓝黑色，其土为青色。其天空显红色。关于这些要素的修持之地、行为和特殊性等，可在五行书中查阅。如是，首先详细阐述了昼夜的第一要义，即天空的特性。现在，详细阐述第二个要义，即风的特性。风的外在表现是，外在世界由风支撑。风的外在天空具有强烈的黑色调，能够吹走土地等尘埃。风的外在水具有快速流动的特性，因为它能无阻碍地流动。风的外在火具有伸展和收缩的能力，能够将尘埃等聚集在一起。风的土能够清晰地反映影像，能够托起鹰等，并清晰地反映其形状。这些是与知识相关的。修持方法应如密咒传承中所述。如此行持，便能于空中飞行。与身体结合，从这里五行中数二十五。众生的身体也会有二十五种不同的变化。从那之中细分，将众生不同的身体各自细分为二十五，就有七个七和二十五。从那之中归纳为四百零四。从那之中特别归纳为二十五。从那之中分为十六，从那之中将五行分为男女，共有八种。从那之中自性归于四。如果能最好地认识到，通过外、内、密三种方式共有十二种。如果能特别认识到，应知有十二年。如是，详细阐述了风的特性。现在，详细阐述第三个要义，即外在五水的特性。水之水，听水声，即听声音和冰雹声等。通过对此学习，将精通空行母的声音。水的天空没有阻碍。土是连续不断且快速流动的。通过对此用眼根学习，将精通海洋岛屿之风的语言。水的风是无执着地流动，即不 স্থির留。通过对此用鼻根学习，将了解岛屿上众生的特性。水的火具有聚集的作用，但不能被抓住。
English
It is stated in the book of diseases: Its fire body is bright yellow. Its water is blue-black, its earth is green. Its sky is bright red. Regarding the places, actions, and specific characteristics for practicing these elements, refer to the elemental texts. Thus, first, the first meaning of day and night, the characteristic of the sky, is extensively explained. Now, the second meaning of the limb, the characteristic of wind, is extensively explained. The external aspect of wind is that the external world is supported by wind. The external sky of wind has a strong black hue and blows away dust and the like from the earth. The external water of wind is swift and fast, as it moves without obstruction. The external fire of wind has the ability to expand and contract, gathering dust and the like together. The earth of wind clarifies images, lifting eagles and the like, and clarifying their forms. These are related to knowledge. The practice should be done as taught in the context of the secret sound lineage. By doing so, one can fly in the sky. Relating to the body: Counting twenty-five from the elements here, the bodies of beings also undergo twenty-five different changes. From that, dividing specifically, each different body of beings is divided into twenty-five, resulting in seven sevens and twenty-five. From that, it is condensed into four hundred and four. From that, it is especially condensed into twenty-five. From that, sixteen, and from that, dividing the elements into male and female, there are eight. From that, the essence is gathered into four. If one recognizes it supremely, there are twelve through the three aspects of outer, inner, and secret. If one recognizes it particularly, it should be known as twelve years. Thus, the characteristic of wind is extensively explained. Now, the third meaning of the limb, the characteristic of the five external waters, is extensively explained. The water of water is listening to the sound of water, such as sounds and hail. By learning this, one will become skilled in the sounds of dakinis. The sky of water is unobstructed. The earth is continuous and flows quickly. By learning this with the eye faculty, one will become skilled in the languages of the winds of ocean islands. The wind of water flows without attachment, not staying in one place. By learning this with the nose faculty, one will understand the characteristics of beings moving in the islands. The fire of water gathers, but cannot be grasped.
Chinese
再者，通过舌根进行修习，将会脱离对食物的执着。水的地性是遍布，即湿润。如果通过身体进行修习，将会转变为暖热的瑜伽。身体等同于上述所说。这是第三个要义。现在详细阐述第四个要义，即火的特性。火的火性是移动，小火能够焚烧大树。如果通过身体进行修习，将会了解微尘的特性。火的空性是焚烧事物，即焚烧木柴。如果通过鼻根进行修习，将会了解八百五十种不同的味道。火的风性是燃烧，火焰剧烈燃烧时会发出声音。如果通过耳根进行修习，将会精通六道众生的声音。火的水性是毁灭，使木头等事物空虚。如果通过眼根进行修习，仅仅看到形状就能了解其特性。火的地性是执持，焚烧任何接触到的物质。如果对此进行修习，将会了解空性的特性。剩余部分与上述相同。这是第四个要义。现在详细阐述第五个要义，即外在的特性。地的地性是遍布于行进之处，大地遍布于可行走之处。如果通过眼睛进行修习，将会运用清净的视觉，并且能够支撑虚空，因为大地能够承载一切。如果通过意根进行修习，将能够潜入地下。地的风性是使上方空虚，例如夏季葡萄树等植物的叶子发生变化。如果通过耳朵进行修习，将会精通空性的声音。地的水性是产生事物，房屋等建筑的各种形态都非常坚固。如果通过鼻根进行修习，将会感知到五千由旬之外的空行母们的香味。地的火性是干燥，能够截断水流。如果通过舌根进行修习，将会变得不依赖食物。以上阐述了五大元素的解脱方式以及详细的解释。在详细的解释中，关于五大元素的实际详细阐述，分为了五个要义进行阐述。现在
English
Furthermore, by training through the tongue faculty, one will become free from the perception of food. The earth aspect of water is pervasiveness, which is dampness. If one trains through the body, it will transform into the yoga of warmth. The body and so on are understood as above. This is the third essential point. Now, the fourth essential point, the characteristics of fire, will be explained in detail. The fire aspect of fire is movement. A small fire can burn a large tree. If one trains through the body, one will understand the characteristics of minute particles. The space aspect of fire is burning objects, such as burning firewood. If one trains through the nose faculty, one will understand eight hundred and fifty different kinds of tastes. The wind aspect of fire is blazing, and sound arises from the intensely blazing flames. If one trains through the ear faculty, one will become skilled in the sounds of the six realms. The water aspect of fire is destruction, making things like wood empty. If one trains through the eye faculty, one will understand the characteristics of things simply by seeing their form. The earth aspect of fire is holding. It burns whatever substance it touches. If one trains in this, one will understand the characteristic of emptiness. The rest is the same as above. This is the fourth essential point. Now, the fifth essential point, the external characteristics, will be explained in detail. The earth aspect of earth is pervasiveness in movement. Earth pervades where one can walk. If one trains through the eye, one will engage in pure vision and be able to support the sky, because earth supports everything. If one trains through the mind, one will be able to enter beneath the earth. The wind aspect of earth makes the upper part empty, such as when the leaves of grapevines and other plants change in summer. If one trains through the ear, one will become skilled in the sound of emptiness of nature. The water aspect of earth is producing objects. The various forms of houses and other buildings are very solid. If one trains through the nose faculty, one will perceive the scent of dakinis five thousand yojanas away. The fire aspect of earth is dryness, which cuts off water. If one trains through the tongue faculty, one will become free from food. These explain the methods of liberation of the five elements and a detailed explanation. In the detailed explanation, the actual detailed explanation of the five elements is presented in five essential points. Now