English
Just like in the womb, through the mixture of churning, the mundane cause forms into a curd-like state in seven days. This arises from the action of the earth element piercing, and its subsequent disintegration is caused by the wind element piercing. Then, again, through the gathering of earth and water, etc., it forms into a fleshy state within seven days, which is the action of the earth element spreading, with flesh as the cause and ignorance as the condition for dwelling. The former is desire. Then, the action of the wind element destroying it is the cause of habitual tendencies. Then, again, through the gathering of water, etc., it forms into a paste-like state, which is the action of the earth element balancing, with flesh as the condition and desire as the close taking. Then, the wind element balancing destroys it as the cause of various actions. Then, through the gathering of water, etc., from fifteen to twenty-one days, and then from twenty-one to twenty-eight days, it is made to mature into a hardening state, which is the action of the water element balancing and the fire element piercing, from the combination of heat and moisture, and is the cause of the senses, etc. This is entirely instigated by ignorance. Then, the action and balancing of the fire element destroying it is the cause of various non-virtues. Then, from twenty-eight to thirty-five days, it is made to mature into a form like the Vishnu fish, which is the action of the fire element spreading and balancing, arising from the intention of hatred. The earth element piercing destroying it is the cause of showing various distinctions of actions. Then, from thirty-six days, through the gathering of water, etc., until forty-two days, it is made to resemble the form of the Vishnu turtle, which is the action of the wind element piercing and acting, generated by hatred, and possessing both desire. The earth element spreading destroying it is the cause of dream actions, etc. From forty-three days, through the gathering of water, etc., until forty-nine days, the form like the Vishnu frog appears, which is the action of the wind element balancing, possessing both ignorance and desire. The earth element balancing destroying it is the close gathering of many thoughts. Thus, the body formed in eight weeks is the support of the eight aggregates of consciousness. Thus, abiding for forty-nine days is the arising of the accumulation of habitual tendencies from abiding in the bardo for forty-nine days. At that time, it is the cause of the mundane body.
Chinese
做了烦恼等等的因。因此，以世俗各自的四大要素使身体成熟，土使肉真实地形成。水使血真实地形成，火使暖真实地形成。风使气息形成，肉产生由愚痴所摄的烦恼的集合，血产生由贪欲所摄的烦恼的集合。暖产生由嗔恨所摄的烦恼的集合，气息产生各种不同的分别念的所依和支分。而且，贪欲使身体真实地成熟，这是最初由贪欲发起而产生的。嗔恨使语言成熟，这是最初依赖嗔恨而从声音的表达中产生的。愚痴使意的各种作用成熟，这是最初从根本无明迷惑中产生的。这样，三者也骑着气息的马而行，因此，依赖于此，产生贪欲的分别念和生起，以及愚痴和嗔恨等等的各种分别念。而且，愚痴的成熟对一切众生来说是睡眠，贪欲的成熟是兴奋的欢笑，嗔恨的成熟是对一切众生来说是各种各样的梦。而且，从相上来认识，肉是愚痴产生的相，众生肉越多就越愚痴。愚痴显现的时候，肉显现为心和明点。嗔恨产生暖的相是，外界天气暖和的时候，梦就多。而且，嗔恨产生的时候，身体产生暖，并且努力说话。贪欲产生血的相是，依赖于血的流动而产生兴奋。贪欲产生的时候，产生湿润等等。这是由世俗的四大要素产生的。而且，依赖于肉而增长为色蕴，依赖于血而增长为想蕴。依赖于暖而增长为识蕴，依赖于气息，从吸入内部而增长为行蕴，从向外呼出而增长为受蕴。而且，依赖于肉而产生脉，从脉而产生风，风的作用和
English
The causes of afflictions and so on were made. Therefore, the four elements of conventional reality ripened into the body. Earth caused the flesh to be truly formed. Water caused the blood to be truly formed. Fire caused the warmth to be truly formed. Wind caused the breath to be formed. Flesh caused the collection of afflictions gathered by ignorance to arise. Blood caused the collection of afflictions gathered by attachment to arise. Warmth caused the collection of afflictions gathered by hatred to arise. Breath caused the basis and limbs of various different thoughts to arise. Moreover, attachment caused the body to truly ripen, which initially arose from being motivated by attachment. Hatred caused speech to ripen, which initially arose from relying on hatred and from the expression of sound. Ignorance caused the various actions of the mind to ripen, which initially arose from the delusion of fundamental ignorance. Thus, the three also ride on the horse of breath and go, therefore, relying on that, thoughts and arising of attachment, as well as various different thoughts of ignorance and hatred, etc., arise. Moreover, the ripening of ignorance for all beings is sleep, the ripening of attachment is excited laughter, and the ripening of hatred for all beings is various kinds of dreams. Moreover, identifying by signs, flesh is the sign produced by ignorance, the more flesh beings have, the more ignorant they are. When ignorance manifests, flesh appears as mind and bindu. The sign of warmth produced by hatred is that when the external weather is warm, there are many dreams. Moreover, when hatred arises, warmth arises in the body and one strives to speak. The sign of blood produced by attachment is that excitement arises depending on the flow of blood. When attachment arises, moisture and so on arise. This is produced by the four elements of conventional reality. Moreover, relying on flesh, it develops into the aggregate of form, relying on blood, it develops into the aggregate of perception. Relying on warmth, it develops into the aggregate of consciousness, relying on breath, from inhaling inward, it develops into the aggregate of formation, and from exhaling outward, it develops into the aggregate of feeling. Moreover, relying on flesh, veins are produced, from veins, wind is produced, the function of wind and
Chinese
生起智慧二者。以业聚集轮转，以智慧聚集过去。又，依赖血而生起黄水，由此生起明点。依赖明点，生起世俗的成熟五根，根的所依生起十二处。根的本体是眼等。根的因是五烦恼，缘是五境，是业的近取，是分别和分别的近行，是积聚和增长，由过去、未来和现在的分别集合而产生轮回，成为过去的因。其中，胜义的四种生起是：从白色极度增长中，以遥钩水灯为因，从脉中生起道路，红色极度红，以空性明点灯为因，从水脉中生起。从黄色极度黄中，以清净虚空灯为因，从道路风脉中生起。从绿色极度绿中，以自生智慧灯为因，从道路人脉中生起。又，生起自生智慧的觉性，从遥钩中生起光，从明点中生起身，从虚空中生起智慧。又，遥钩水灯见到法性现前的显现，明点见到觉受增长的显现，虚空的觉性见到达到极限的显现之显现，智慧见到法灭尽的显现。又是门眼，如果从道路脉中生起，能见者是眼睛见到色，灯显现真实的智慧。灯本身是从右眼生起遥钩和智慧二者，从左眼生起明点和虚空二者，其中心从梵穴生起无常的觉性身。灯是指显现部分和不遍及、显现增长，不离这些方式而存在。明点等从下面详细阐述。这样，显示了支分的第一义，现在显示支分的第二义，即空性明点灯的体性、定义和比喻：例如，空性明点灯像孔雀翎一样被五光所遍及。大小的尺度也像孔雀翎的大小一样，成熟与未成熟有差别。
English
Both wisdoms arise. Karma gathers the cycle, wisdom gathers the past. Moreover, relying on blood, lymph arises, and from that, bindu arises. Relying on bindu, the five ripening faculties of conventional truth arise, and the basis of the faculties arises as the twelve sources. The actual faculties are the eye, etc. The cause of the faculties is the five afflictions. The condition is the five objects. It is the proximate cause of karma. It is conceptualization and the proximate conduct of conceptualization. It is accumulation and growth. From the accumulation of past, future, and present conceptualizations, samsara arises and becomes the cause of the past. Among these, the four ultimate arising are: From the extreme increase of white color, by making the distant hook water lamp the cause, the path arises from the root, from the extreme redness of red, by making the empty bindu lamp the cause, it arises from the water channel. From the extreme yellowness of yellow, by making the lamp of the completely pure space the cause, it arises from the path wind channel. From the extreme greenness of green color, by making the lamp of self-arisen wisdom the cause, it arises from the path human channel. Moreover, it generates the awareness of self-arisen wisdom, from the distant hook light arises, from the bindu body arises, and from the space wisdom arises. Furthermore, the distant hook water lamp sees the appearance of the manifestation of the nature of reality, the bindu sees the appearance of the increase of experience, the awareness of space sees the appearance of the appearance that has reached its limit, and wisdom sees the appearance of the exhaustion of phenomena. It is also a door eye, if it arises from the path channel, the seer is the eye seeing form, the lamp causes the actual wisdom to appear. The lamp itself is from the right eye, the distant hook and wisdom arise, from the left, the bindu and space arise, in the center of that, from the Brahma's aperture, the impermanent body of awareness arises. Lamp means the appearing part and the non-pervading, the appearing increases, it exists without going beyond those ways. Bindu, etc., will be explained in detail below. Thus, the first meaning of the limbs is shown, now the second meaning of the limbs is shown, which is the nature, definition, and example of the empty bindu lamp: For example, the empty bindu lamp is pervaded by five lights like the "eyes" on a peacock's feather. The measure of size is also like the size of a peacock's feather, with the difference between ripened and unripened.
Chinese
索。定义是“提”是不变的，具有蓝色的装饰，是法身完全清净，不是物质。“列”是遍布一切且清晰明了，是报身完全清净。此外，由于显现清晰的境是自生之力的显现，所以是化身完全清净。“灯”是指完全清净黑暗，是自性身。“玛”是将自身转化为五光之显现，是金刚持的身。这是分支的第二个意义。现在是分支的第三个意义，即空性完全清净的灯的比喻和本体定义。例如，空性完全清净的灯就像彩虹出现在天空中一样，显现出五光的帐篷。定义是，由于清净，业和烦恼的污垢已经耗尽，被称为三身无别的意。空性是使觉性显现的基础，因此，由于包含轮回和涅槃两者，所以是广阔的，空性觉性的机会开启，与任何事物都没有阻碍，所以如同显现般存在。灯是使法性境显现的境，因此像字母“那若”一样，在方法和智慧的自性中完全清净。此外，它从两只眼睛的角落向上显现。玛是遍布眉间，巨大的蓝色光芒不变，是显现的增长的象征。习惯于此，显现得以清净，五光的外境与内境相遇，使一切都解脱为光明的显现。专注于那蓝色，它将变得具有白色等五种颜色。这是核心意义的第三个部分。现在是分支的第四个意义，即智慧自生灯的比喻、本体、定义和显现方式。例如，智慧自生灯就像燃烧木头等的火焰一样，燃烧所有念头等。定义是，由于“希”，普遍的法和各自的特征在三个瞬间被同时揭示，因此通过理解这一点，可以拔除三界的根源。“饶”是大圆满的意义，仅仅通过看到它就成为一切的顶峰，因此被称为见地的终极。“让”是象征，因此从方法的根源显现，与言语的终结、依赖于他者的法分离，因此，理解
English
So. The definition is that 'Thi' is unchanging, possessing blue adornments, being the complete purification of the Dharmakaya, not being material. 'Le' is all-pervading and clear, being the complete purification of the Sambhogakaya. Moreover, since the manifestation of a clear realm is from the power of self-arising, it is the complete purification of the Nirmanakaya. 'Lamp' refers to the complete purification of darkness, being the Svabhavikakaya. 'Ma' is transforming oneself into the manifestation of the five lights, being the body of Vajradhara. This is the second meaning of the branch. Now is the third meaning of the branch, which is the metaphor and definition of the essence of the lamp of completely pure space. For example, the lamp of completely pure space is like a rainbow appearing in the sky, manifesting a tent of five lights. The definition is that, due to purity, the defilements of karma and afflictions have been exhausted, and it is called the intention of the three bodies being inseparable. Space is the basis for the arising of awareness, therefore, since it contains both samsara and nirvana, it is vast, the opportunity for space-awareness opens, and since there is no obstruction with anything, it exists as if manifest. Lamp is the realm that causes the manifestation of the realm of reality, therefore, like the letter 'Naro', it is completely pure in the nature of method and wisdom. Moreover, it arises upwards from the corners of both eyes. Ma is the great blue light that pervades the brow, unchanging, being the symbol of the increase of manifestation. By becoming accustomed to this, manifestation is purified, the outer realm of the five lights meets the inner realm, causing everything to be liberated into a luminous manifestation. By focusing on that blue, it will become endowed with five colors such as white. This is the third part of the core meaning. Now is the fourth meaning of the branch, which is the metaphor, essence, definition, and mode of arising of the self-arising lamp of wisdom. For example, the self-arising lamp of wisdom is like a flame that burns wood and so on, burning all thoughts and so on. The definition is that, due to 'Shi', the general dharma and the respective characteristics are simultaneously revealed in three moments, therefore, by understanding this, the roots of the three realms can be uprooted. 'Rab' is the meaning of Great Perfection, becoming the pinnacle of everything merely by seeing it, therefore, it is called the ultimate of view. 'Rang' is the symbol, therefore, arising from the root of method, separated from the end of speech, the dharma dependent on others, therefore, understanding