English
And, relying on the illusory laws of the arising and passing away of karma, the differing illusory laws of maturation are determined. Relying on the various illusory laws of aging and death, the causes and effects of illusion are determined. Since it is formed of name and form, the two, name and form, are formed of particles and smaller particles, thus forming form. Therefore, considering the two as one, the wheel of twelve illusory laws is determined, and the maturation stages of beings appear in twelve stages. During the time of existence, even on the body of one being, there exist twelve karmas of occurrence, dispersion, and equilibrium. Thus, as a symbol of illusion, the twelve external months are counted as one year. Thus, relying on the mirror that clarifies the basis of illusion, by tracing the calculations of illusion without error, time and existence, as well as reversal and illusory laws, etc., are determined. Furthermore, the common vehicle believes that because illusion arises from ignorance, one body will ultimately reach old age and death. But this is not the case; these are different, and even if only considering the approach of old age and death, there are five different views in the land of Oddiyana. Because the illusory laws are different, the bodies of beings also appear differently. Inner thoughts also arise differently. These will be explained in detail in the chapter of Auspicious Adornment. It has been explained in great detail in the mirror that clarifies the basis of illusion. Thus, although many ways are explained, they each converge into two: At the time of spontaneous accomplishment of aging and death, the time of the existence of illusion is calculated, and the thoughts of the karma of transmigration and the extent of wisdom are determined. At the time of compassion of aging and death, the differences of body and karma, as well as the senses, etc., and the characteristics of the reversal of illusion are determined. Thus, because it is calculated in two ways, in reality, the wheel of illusion is rotated by twenty-four wheels, so all outer and inner vessels and contents are certainly determined. Therefore, this is called the basis of illusion culminating in calculation. Its essence is that at the time of spontaneous accomplishment, the basis and pervasiveness are determined. At the time of compassion, the difference between the basis and knowledge is determined. Therefore, all the causes and conditions for the maturation of samsara are certainly determined. Thus, from the distinction of the two, the body...
Chinese
在果实成熟的时候，标志一定会确定下来，这令人信服。如此迷惑后，自身身体所处的基或种子是：身有五种，族有五种，智慧有五种，光有五种，风有五种，觉性有五种。五种一组存在，每一种迷惑的方式都有两种，两种被视为因和缘，所以是四种。从各个不同的业以及五种五种地产生，在这里迷惑之后也是五种一组地产生。如此五种一组地产生，所以蕴等在身体上也五种一组地产生。那些的意义，从其他的标志中显示寂静。如此存在的那个存在，自身存在于何处，确定其存在之处的第四个词义是：基的那个存在，在身体的所有脉汇聚之处，一切佛的意完全清净的智慧所居之处，称为“计算”，迷惑是从计算的分支中产生的。在珍宝心脉的四条脉上，有地水火风两两对应的四条脉，共八条。加上三种作用的四条脉，共十二条脉轮环绕，这是十二种迷惑轮的关键。在此，本体存在于身，因此三身在此确定。自性存在于明点，因此，空性明点的灯直接显现。大悲存在于光，因此，显现之时直接显现。如此存在，依身而有成佛之意。因为存在于其中心，所以称为“存在”。那是从哪条道路产生的第五个词义是：最初在母胎中形成的时候，产生作用的四种元素各自形成一条脉，即：东方形成水脉，依靠它，产生刺痛的元素组合。南方是土的作用，西方是火脉的作用，北方是风脉的作用，使迷惑的身体成熟。迷惑的因由刺痛造成，缘由散乱造成。轮由迟钝造成。不同的业由混乱造成。还有，从火的元素的原因产生世俗的原因，从阳产生胜义的元素原因。从那世俗产生身体，从胜义产生智慧。它的成熟是，从世俗产生身体的蕴、界、处、根等。
English
When the fruit ripens, the signs will definitely be established, which makes one believe. Thus, after being deluded, the basis or seed that resides in one's own body is: there are five bodies, five families, five wisdoms, five lights, five winds, and five awarenesses. Existing in groups of five, each way of delusion has two, and the two are regarded as cause and condition, so there are four. From various different actions and arising in fives, here, after being deluded, they also arise in groups of five. Thus, arising in groups of five, the skandhas and so on also arise in groups of five in the body. The meaning of those is shown to be pacified from other signs. The existence of that existence, where it exists itself, the fourth meaning of the word that identifies where it exists is: the existence of the basis, in the place where all the central channels of the body converge, where the wisdom of the completely pure mind of all Buddhas resides, is called "calculation," and delusion arises from the branch of calculation. On the four channels of the precious heart channel, there are four channels corresponding to earth, water, fire, and wind, two by two, making eight channels in total. Adding the four channels with three functions, there are twelve channels encircling the wheel, which is the key to the twelve wheels of delusion. Here, the essence resides in the body, so the three bodies are established here. The nature resides in the bindu, so the lamp of the empty bindu directly appears. Compassion resides in the light, so it directly appears at the time of appearance. Existing in this way, there is the intention to attain Buddhahood by relying on the body. Because it exists in its center, it is called "existence." The fifth meaning of the word, from which path did that arise, is: initially, when forming in the mother's womb, each of the four elements that produce action forms a channel, that is: in the east, the water channel forms, relying on it, the combination of stinging elements arises. In the south is the action of earth, in the west is the action of balancing from the fire channel, in the north is the action of the wind channel, which makes the deluded body ripen. The cause of delusion is made by stinging, the condition is made by scattering. The wheel is made by dullness. Different actions are made by confusion. Also, from the cause of the fire element arises the conventional cause, from the male arises the ultimate element cause. From that conventional arises the body, from the ultimate arises wisdom. Its ripening is that from the conventional arise the skandhas, elements, places of birth, faculties, and so on of the body.
Chinese
已经完成了。从胜义谛来说，有四盏灯，以及智慧的颜色和形状等等。同样，从事业生起时，地界聚合使之坚硬，成为肉的作用；水界聚合使之湿润，成为血的作用；喉咙等处，火界聚合使之蔓延，成为暖的作用；众多脉中，风界聚合使之轻盈，成为气息的作用。在这些的中央，三条向上之脉如柱子般正直地存在。从右边，以世俗的明点流动；从左边，从自性之中，以胜义的明点流动。那也是道路上的脉，是身体诸元素聚合的特殊作用。这里所说的“基础”指的是四大元素。或者从最初的形成开始计算。那也是上方脉的体性，而这只是个比喻：如卡德金子般是地之自性，如布古水晶般是水之自性，如纤细缠绕的白色丝线般是火之自性，使感官从对境中显现，如巴门羊角般是风之自性。再说脉的体性有三种：从右边开始，伴随着执持业之风的元素而流动；从左边开始，伴随着能执持业之风而流动。中央是不分别的智慧之风，不是执持和能执持的流动，是自性清净的风，由于没有被任何分别所区分，因此，分别执着的边际之垢全部耗尽，是超越的法性本身。现在是第六个，从哪个门显现呢？那也是从四大元素的精华聚合而来。使元素特殊成熟的地界显现的门，这里指的是四盏灯。如此四者，是就成熟等而言的。在双眼中，智慧的体性成熟；在双耳中，智慧的风成熟；在头顶的梵穴处，觉性本身成熟。作为那些的象征，从眼中显现空性的明点灯，那也是用手的大拇指和食指按脉而显现的。在双耳前方的凹陷处，有金色的脉，按压它可以听到风的声音。在头顶，如果东方有大海的上部，西方有砖石等的支撑，那么太阳刚升起时就在那里。
English
It has been done. From the ultimate truth, there are four lamps, as well as the color and shape of wisdom, and so on. Likewise, when actions arise, the earth element aggregates to make it hard, becoming the function of flesh; the water element aggregates to make it moist, becoming the function of blood; in the throat and so on, the fire element aggregates to make it spread, becoming the function of warmth; in many veins, the wind element aggregates to make it light, becoming the function of breath. In the center of these, the three upward veins exist straight like pillars. From the right, it flows as the conventional bindu; from the left, from the center of self-nature, it flows as the ultimate bindu. That is also the vein on the path, the special function of the aggregation of the body's elements. The "basis" here refers to the four elements. Or, it is calculated from the initial formation. That is also the nature of the upper vein, and this is just a metaphor: like Kati gold, it is the nature of earth; like Bugu crystal, it is the nature of water; like fine, intertwined white silk threads, it is the nature of fire; making the senses appear from objects, like the horn of a Bamen sheep, it is the nature of wind. Again, there are three natures of the veins: starting from the right, it flows with the element of the wind of holding actions; starting from the left, it flows with the wind of grasping actions. The central wind of non-discriminating wisdom, not the flowing of holding and grasping, is the self-purifying wind, because it is not distinguished by any discrimination, therefore, the stains of the extremes of discriminating attachment are all exhausted, it is the very nature of transcendence. Now is the sixth, from which door does it appear? That is also from the aggregation of the essence of the four elements. The door that makes the earth element, which is the special ripening of the elements, appear, here refers to the four lamps. Thus, the four are in terms of ripening and so on. In the two eyes, the nature of wisdom ripens; in the two ears, the wind of wisdom ripens; at the crown of the head, awareness itself ripens. As a symbol of those, the lamp of the empty bindu appears from the eyes, and that also appears from pressing the pulse with the thumb and forefinger of the hand. In the hollow in front of the two ears, there is a golden vein, pressing it can hear the sound of wind. At the crown of the head, if the upper part of the ocean is in the east, and there is support such as bricks in the west, then the sun is there as soon as it rises.
Chinese
然后，将自己的脸朝向西方，不从那里分心地观看，就会看到从头顶涌出的蒸汽变成蓝红色。这就是从双眼中显现的空点灯和清净法界二者，从鼻中显现智慧自生灯，眼睛实际上是远射水灯。现在第七个，从门中升起的觉性，它显现在哪个境上呢？也就是当觉性真实显现时，虚空界没有云、雾、雨等障碍，呈现出湛蓝清澈的状态，这就是觉性显现的境。而且，一切法性都聚集在那个境上，风，聚集在那里就是觉性。第八，如何修持呢？有缘境之智和自显觉性之智两种，这里是修持自显觉性之智，这也有两种：顿超修持和直断修持。其中，顿超修持是不与此显现相混合，仅凭一次口诀指示就能解脱。比如，就像人的心脏被箭射中一样。直断修持是：首先是区分的口诀，以及如何在自身相续中指示无漏智慧这二者。这些在前面已经讲过了。第九，修持的程度是：即使是地狱寒热的痛苦也减轻，并且具有没有恐惧的确信；以及没有对佛产生信心的状态；没有堕入轮回的恐惧；以及没有对涅槃产生希望的确信这四种之上；觉性本身就是本来成佛的关键；以及它解脱为大乐的关键；轮回本身就是涅槃的关键；以及涅槃不是作为所知而成立的关键；通过获得四种确信，到达诸法性中，因为到达法和有情中，所以称为“自性”。第十，在中阴时如何显现呢？不是其他的，这里说的是法性中阴。在法性母的显现上，觉性子的显现升起，没有细微粗大的阻碍，在光明和光晕中显现，在自显中认识而解脱等等，在其他地方有详细的阐述。像这样，二者是觉性和法性。