English
Extracted from the Treasury Treatise. The outer is the place where wisdom arises, and the inner is the place where experience increases. Thus, when wisdom and co-emergence are inseparable, it is called the mingling of samsara and nirvana. The key point of wind-mind is: relying on the slow wind, the meaning of being free from action arises in the continuum. When the mind, like a string of pearls, is entrusted to the life force, the holes of conceptualization are exhausted. Confusion returns to its basis, and the mother and child of primordial awareness meet. There, when the mind is separated from the wind and there is no coming and going, it is when the mind has become mastered. If one learns according to the method of instruction, adjusting the key points of the body should take five or six days. Then, practicing the doors will take about that much time. Then, cultivating the object will take six to seven days, and then bring it directly into one's own experience. Then, from practicing at all times, the four appearances arise: Dharma is gathering, self is unconditioned, manifestation is the actual appearance of the object. These arise from the three doors, the object, and the three minds. Appearance is not used by the mind. From this, the appearance of increasing experience arises, experience is the experience and knowledge of appearance. The mind transforms into not thinking anything, the six consciousnesses appear, and the conceptualizations of the six realms are contained within it, and so on. The experience of appearance is the appearance of the colors of the five wisdoms, and the appearance of the expanse. Increase is the appearance of different aspects from above. Furthermore, the appearance of the colors of the five wisdoms is: the Vajra family is completely purified, the color of mirror-like wisdom appears as a white cloth, and the radiance of Vajra Akshobhya appears as white and shimmering. Below that, the Tathagata family is completely purified, the color of the wisdom of the Dharmadhatu appears as a blue cloth, and the radiance of Vairochana appears as abiding in blue. The Ratna family is completely purified, the color of the wisdom of equality appears as a yellow cloth, and the radiance of Ratnasambhava appears as yellow like gold. The Padma family is completely purified, the color of the wisdom of discriminating awareness appears as a red cloth, and the radiance of Amitabha appears as red and very red, like the color of coral. The Karma family is completely purified, the color of the wisdom of accomplishing activities appears as green.
Chinese
成所作智显现为绿色的形态。成所作智的光芒极为翠绿，显现为如同因陀罗尼蓝的形态。那些的外层被蓝色的金刚墙所围绕，那些智慧并非他异。从那之中显现的增长是，各自的本尊所显现的五种颜色，是从种姓和种姓的差别中显现的。之后，从智慧之风完全清净中，显现出如同镜子般竖立的形态，依靠它，生起体验的增长。平等性之智的辐条显现于东方，是错乱的显现接近穷尽。之后，个别观察之智显现为船只的残骸，是细微的元素停止的时刻。成所作智仅显现为玩偶的形态，是从智慧的自性光芒各自显现中产生的。之后，法界性智显现为如同国土般的区域，是从粗大的分别念停止中产生的。对于那些未生起的次第是，对于极精进者，极多为五个五个昼夜。对于中等者，为七个七个昼夜。对于下等者，二十一个昼夜后，上面的显现停止，然后下面的显现那些形态显现。颜色和形状之间，处于同一状态的清净产生。之后，那些消失后，又显现五种智慧的法界之显现，如同镜子般的形状，变得像蜂窝的形态。那是从颜色极度增殖良好中产生的。在那之上串习，显现为众多的眼睛的图案，这是从先前的行持达到极限中产生的。之后，平等性显现为一半的网状，那是从风的修习清净中产生的。从那之中显现为网状，是先前的行持清净且完成中产生的。之后，个别观察之智显现为花朵的集合，是从观看方式不熟练中产生的。从那之中增长为千瓣莲花，是从先前的行持。成所作智如同武器，是从自性未被改造中成就的。从那之中显现为轮等等各种各样，是先前的行持等等。之后，法界性智显现为城堡的形状，是从觉性从眼睛中引导中产生的。那如同丝绸的帐篷，是先前的行持清净
English
The wisdom of accomplishing activities appears in the form of green. The radiance of the wisdom of accomplishing activities is extremely verdant, appearing like the form of Indra blue. The outer layer of those is surrounded by a blue vajra fence, those wisdoms are not different. The increase of appearance from that is, the five colors manifested by each principal deity, appear from the difference of lineage and lineage. Then, from the complete purification of the wind of wisdom, a mirror-like appearance appears upright, relying on which, the increase of experience arises. The spokes of equality wisdom appear in the east, it is the confused appearance approaching exhaustion. Then, the individual discriminating wisdom appears as the wreckage of a boat, it is the time when subtle elements cease. The wisdom of accomplishing activities appears only in the form of a doll, it arises from the distinct manifestation of the self-radiance of wisdom. Then, the wisdom of the sphere of reality appears as a region like a country, it arises from the cessation of coarse conceptualization. The order of those unborn is, for the extremely diligent, extremely five five nights. For the middling, seven seven nights. For the lowest, after twenty-one nights, the upper appearance ceases, and then the lower appearance those forms appear. Between color and shape, purity arising from being in the same state occurs. Then, after those disappear, the appearance of the sphere of the five wisdoms appears again, the shape like a mirror, becomes like the shape of a honeycomb. That arises from the extremely good proliferation of color. From habituation on that, patterns of many eyes appear, this arises from the previous conduct reaching its limit. Then, equality appears as half a net, that arises from the purification of the wind's practice. From that, appearing as a net, arises from the previous conduct being pure and complete. Then, individual discriminating wisdom appears as a cluster of flowers, it arises from the unskilled way of looking. From that, it increases into a thousand-petaled lotus, it is from the previous conduct. The wisdom of accomplishing activities is like a weapon, it is accomplished from the uncorrected nature. From that, various things such as wheels appear, it is the previous conduct and so on. Then, the wisdom of the sphere of reality appears as the shape of a castle, it arises from the awareness being drawn from the eyes. That is like a silk tent, it is the previous conduct pure
Chinese
这是从修习影像中产生的。这些也因精进的差别，三日、七日、十一日、十四日中，一生一灭。此后是觉受增长的显现。这些是心的前行之时，生起各种不同的分别念，那是止息的征兆。之后，觉性显现自性的显现，那些光芒显现为明点，是从聚集为一个线续中产生的。之后，显现两个明点相连，是从方法和智慧完全清净中产生的。之后，是从五明点中成熟产生的。之后，是从五智明点中成熟产生的。之后，每个明点显现半身像，是从化身修习完全清净中产生的。之后，显现各自独立的本尊身像，是从化身的显现中，现量见到法性中产生的。之后，那些身像显现为五对父母尊，是圆满了报身的智慧。之后，各自的坛城显现为聚落，那显现为外围的栅栏和各自的主眷，是从法身修习完全清净中达到圆满产生的。这是觉性达到极致的显现，前行之时，身体的活动和作为的关联断绝，是之后不生的征兆。对此，觉性是安住于基的觉性显现，进入道命而显现本尊身。道接近穷尽，是获得闲暇圆满的时候。极致是本尊身的闲暇圆满。达到是由于没有超越它而显现。这些如同满月，因为增长耗尽，所以在自性中无法改变。之后，如月亮渐亏，身像消失而到达明点等，必定显现于最初的地上。那是最初外器世界的结构毁坏，以及内情众生的寿命增长和减少耗尽的征兆。如果这些没有耗尽，就无法从我执三界中解脱。这样，由于外器世界耗尽，没有了依靠之处，所以是没有了回转之处的关键。由于内情众生耗尽，生死的相续断绝，现在觉性本身就远离了死亡。之后，显现
English
This arises from practicing images. These also, due to the difference in diligence, in three days, seven days, eleven days, and fourteen days, one arises and one ceases. After that, it is the appearance of increasing experience. These are at the time of the mind's preliminary practice, when various different thoughts arise, that is a sign of cessation. After that, the appearance of the nature of awareness itself arises, and those lights appear as bindus, which arise from gathering into a single continuous line. After that, the appearance of two bindus connected is from the complete purification of skillful means and wisdom. After that, it arises from mastering the five bindus. After that, it arises from mastering the five wisdom bindus. After that, the appearance of a half-figure in each bindu arises from the complete purification of the practice of the Nirmanakaya. After that, the appearance of each independent deity arises from the appearance of the Nirmanakaya, directly seeing the Dharmata. After that, when those figures appear as five pairs of fathers and mothers, it is the perfection of the wisdom of the Sambhogakaya. After that, when the individual clusters appear with mandalas, and that appears as an outer fence and individual main retinues, it arises from the complete purification of the practice of the Dharmakaya reaching perfection. This is the appearance of awareness reaching its limit, at the time of the preliminary practice, the connection of the body's actions and activities is severed, which is a sign of no future birth. In this regard, awareness is the awareness abiding in the ground becoming manifest, and the deity appears because it has entered the life of the path. Because the path is nearing its end, these are the times of leisure and accomplishment. The limit is the leisure and accomplishment of the deity. Reaching is appearing distinctly because there is nothing beyond it. These are like the appearance of the full moon, because the increase is exhausted, so there is no alteration in its own nature. After that, like the waning moon, again, that figure disappears and reaches the bindu, etc., it will definitely appear on the first ground. That is the sign of the destruction of the structure of the outer container world, and the exhaustion of the increase and decrease of the lifespan of the sentient beings within. If these are not exhausted, one will not be liberated from the three realms of self-grasping. Thus, because the outer container world is exhausted, there is no place to rely on, so it is the key to having no turning back. Because the sentient beings within are exhausted, the continuum of birth is cut off, now awareness itself is free from death. After that, appearance
Chinese
因为没有任何自性成立，难以用“是这个”、“不是这个”来表达，所以称为法性穷尽，实际上是果。果对于有情来说，难以用“是这个”、“不是这个”来表达。在这个时候，连法也无法执着，所以称为法穷尽。穷尽的方式是逐渐穷尽，即四种显现达到极致的方式。在现量见到法性之后，通过串习，不生起衰损等显现而穷尽也是存在的。这称为最胜一味。从此，边际依靠的口诀是没有地基的，向上收摄到上方诸位的月亮中，在上方的紧要处出现。这要从场合中了解。从前行等补充剩余部分来了解。正行从经文中结合，词的意义是：要点就像箭射中刚出生之幼兽的心脏一样立即死亡一样，仅仅指示法性现量的要点就必定解脱。相是数量。三是数量。这些是地的地。在何处指示的意义是法性。修习是串习。获得是成就的意义。身体由粗细的五大组成，为了清净这些，要学习坐姿。门是智慧生起的门户，是执持轮回之形象的。为了清净这些，要学习观看方式。身体是将五种妙欲执持为不同的，引导到三界中，为了清净这些，要放任于虚空空性，任何事物都无法沾染。自身是不超出这些而安住的。那就是做了这些就必定成佛的意思。其中，所说的身体的广大是：要点是收缩身体而生起智慧，就像打开空间而天空晴朗一样。相是进入的方式。三是数量，即法身、报身、化身三种之下，从三种比喻中结合，从下面指示。狮子是落到根本要害上，有接近获得果位的必要。姿势和人像狗一样蹲着，双手掌按在地上，有阻止业之气的必要。阻止它，就能向外见到智慧的显现，向内抓住，就能断绝境之分别念。双脚掌平等地放在地上，身体像狗