Chinese
智慧是颠倒和回归自我的觉知之体而安住。本智是与自性大本体一同安住。这些眼睛与内外之元素结合，便生出水泡般的眼睛，是火。如内一般，本智执持自己的本体，是暖。自性中具有四种元素。胜慧是正确之知识，向各种方向扩展，是火。清净之知识焚烧一切，是暖。本智焚烧分别念，向各种意念扩展，是火。平凡的能取所取被焚烧，向道相扩展，是暖。自性中具有究竟的四种元素。那么，这些元素不会因不作意而生起吗？因此，断除它的口诀是安住于缓慢观看水泡的三种方式。能取的分别念断绝，觉性在自地上显现。胜慧断绝一切词语的执着，安住于不可言说的状态。怖畏的分别念自然止息，超越言思的境地，三身无有聚散地显现。本智的生起感受之分别念全部断绝，安住于本智自己的本体，念头自然止息。思维完全清净，作意的流动断绝。超越见修行，三身圆满地显现。断除这些的流动，有什么结果呢？依靠水泡般的眼睛，觉性显而易见地显现，因此在此生中成佛。没有上师的口诀，便是轮回本身。胜慧依靠闻思修，结果是一生中成佛。如果这没有串习的征兆，便获得六道之上的两种增上生。本智的果是依靠如是和执持特征的本智本身，在中阴中成佛。如果在此认知为自显现，便在自性化身佛的刹土中呼气，没有中阴而成佛。因此，水银灯是安住在眼睛的瞳仁上，因此，对外境的见者止息，在耳边升起，因此生起各种显现。执持上面所说的色等境。
English
Wisdom abides in the essence of knowing the reverse and returning to oneself. Primordial awareness abides with the great essence of self-nature. These eyes, when combined with internal and external elements, give rise to bubble-like eyes, which are fire. Like the inner, primordial awareness holds its own essence, which is warmth. In its nature, it possesses the four elements. Discriminating wisdom is the fire that spreads in various ways as correct knowledge. It is warmth that burns all pure knowledge. Primordial awareness is the fire that burns discursive thoughts and spreads to all intentions. The ordinary grasping and apprehended are burned, spreading to the signs of the path, which is warmth. In its nature, it possesses the four ultimate elements. So, do these elements not arise from non-attention? Therefore, the instruction for cutting it is to abide in the three ways of slowly looking at the bubble. When the discursive thoughts of the apprehended are cut off, awareness becomes clear in its own ground. Discriminating wisdom cuts off the attachment to all words and abides in an inexpressible state. The discursive thoughts of fear naturally cease, transcending the realm of speech and thought, and the three bodies appear without gathering or scattering. All the discursive thoughts of the arising sensations of primordial awareness are cut off, and abiding in the essence of primordial awareness itself, memories naturally cease. Thinking becomes completely pure, and the movement of attention is cut off. Transcending view, meditation, and action, the three bodies appear perfectly. What is the result of cutting off these movements? Relying on the bubble-like eyes, awareness manifestly appears, and therefore one attains Buddhahood in this life. Without the instructions of the guru, it is samsara itself. Discriminating wisdom, relying on hearing, thinking, and meditation, results in attaining Buddhahood in one lifetime. If there are no signs of familiarization with this, one obtains the two higher realms above the six realms. The fruit of primordial awareness is to attain Buddhahood in the bardo by relying on primordial awareness itself, which is as it is and holds characteristics. If one recognizes this as self-appearance, one exhales in the realm of the self-nature embodiment Buddha, attaining Buddhahood without the bardo. Therefore, the mercury lamp abides on the pupil of the eye, and therefore, the seer of external objects ceases, arising in the ear, and therefore various appearances arise. It holds the objects such as form mentioned above.
Chinese
如是安住而宣说。 ༈ 。现在说明第六个问题的答案是由什么组成，以及与什么相关：首先说明“最初自己身体的产生”等等。 也就是说，首先必须了解身体的特征。 了解了身体的特征，就能了解脉的特征。 了解了脉的特征，就能了解智慧的处所。 了解了智慧的处所，就有了领悟见解的必要，这非常重要。 身体是身体形成的特征，产生的特征，以及身体成就并安住的特征。 身体形成的特征是：前世的身体和心识分离，与之前的执着境分离，在法性中阴时，未能认识到自己的显现是自显现，因此取了名为“有之中阴”的，具足一切根，无有阻碍的身体，成就为明觉光明的身体，其知觉就像鸟的羽毛被风吹到空中一样，飘来飘去。 身体虽然没有，却觉得有，就像梦中的身体一样。 在有身体的时候，业的受者，习气连接相续，最初积累福德，行善之人，具有种姓，进入具有眷属和受用的胎中。 作恶业之人，则进入贫穷和不净的胎中。 也就是通过父母因缘清净的结合的秘密通道进入，进入胎中的时候，生起进入小屋内的感觉。 此时，胎被子宫包裹，无法移动。 之后，父亲的精液和母亲的血，在子宫内像血和奶混合一样，慢慢地经过七天。 此时，父母的精液，以及取自身者（的）风和心识，这四者混合，在火的阶段成熟。最初入胎的时候，母亲的身体会感到非常热。 在凝固的阶段，会有一种像蒸汽或烟雾的东西出现。 如果在火的阶段成熟，就会呈现黄色。 在水的阶段是黑色。 在风的阶段是蓝色和红色。 在火自身是黄色和明亮的。 同样，从地产生滴，从水产生水泡，从风产生脉的组成部分，那些颜色也和上面的颜色相同。 那些聚集在一起，在身体的中央称为脐。 脉非常细微，像马尾毛劈成一千份那样，无数细微的脉聚集在一起，形成一个三角形。
English
Having thus shown how to abide. ༈. Now, to explain what the sixth question's answer consists of and what it relates to: First, it explains "the initial generation of one's own body," and so on. That is, one must first understand the characteristics of the body. By understanding that, one understands the characteristics of the channels. By understanding that, one understands the place of wisdom. By understanding that, it is crucial to have the necessity of realizing the view. The body is the characteristic of the body's formation, the characteristic of its generation, and the characteristic of the body's accomplishment and abiding. The characteristic of the body's formation is: the separation of the body and mind from the previous life, the separation from the object of attachment from before, and in the bardo of dharmata, not recognizing one's own appearance as self-appearance, thus taking a body that is called the "bardo of existence," possessing all faculties and being unimpeded. Having accomplished the body of awareness and light, the consciousness becomes like a bird's feather lifted into the sky by the wind, drifting back and forth. The body is not there, yet it feels like it is, like a dream body. At the time when there is a body, the karma taker, the habitual imprints connecting the continuum, initially those who have accumulated merit and done good deeds have lineage and enter a womb that possesses retinue and enjoyment. Those with bad karma enter a womb that is without wealth and impure. That is, entering through the secret passage of the union of parents with pure causes and conditions, when entering the womb, one feels like entering a small hut. At this time, the womb is enveloped by the uterus and cannot move. Then, the father's essence, the white bodhicitta, and the mother's condition, the blood, mix in the womb like blood and milk, slowly transforming over seven days. At this time, the parents' two bodhicittas, and the wind and mind of the one taking the body, these four mix together and ripen in the fire phase. Initially, upon entering the womb, at that time, the mother's body will also experience a very strong heat. In the solidified phase, something like steam or smoke will appear. If it ripens in the fire place, it will appear yellow. In the water phase, it is black. In the wind phase, it is blue and red. In the fire itself, it is yellow and clear. Similarly, from earth comes essence, from water comes bubbles, from wind comes the elemental parts of the channels, those colors are also similar to the colors above. Those gathered together, in the center of the body, are called the navel. The channels are extremely fine, like a horse's tail split into a thousand pieces, countless fine channels gathered together, forming a triangular shape.
Chinese
变成那个时候，世俗的因的那些相也软软地存在七天。在这个时候，脐的中央聚集着世俗的四大，眼睛非常小，像把芝麻分成一千份那么小，非常明亮，成熟的四大的细脉像丝线一样从四个方向伸展，在一个里面，住着一个非常细微且难以辨认的智慧的自性。然后，各个要素被业之风推动，热的精华非常稀薄，像把蜜蜂的翅膀切成一百份那么小，红色，在西方的脉中移动并形成，这是识的所依，识的精华非常细微且清晰地形成。在这个时候，业之风搅动着世俗的因，又一次搅动混合，像粥一样存在七天，在这个时候，在东方的脉中，身体的精华，黑色，像以前一样聚集，在其中住着一个非常细微的明点，依靠它而住着无分别的识。然后，业之风又一次搅动混合，在那个时候，在南方的脉中，肉的精华，白色，在其中，意和心的所依以明点的形式存在。又被业之风推动混合，从北方脉中，气息的精华，像埋在地下金子的蒸汽一样，颜色蓝红色形成，从中，智慧和明觉的才能显现，连同自识一起依靠它而住。而且，在那些所依的每一个里面，西方是识、智慧和记忆的所依，东方是无明和烦恼的所依，南方是流动自意的所依，北方是心和分别念的所依，这是在世俗的四大上依靠四个灯的时候。在胜义的时候，灯住在自己的自性中。然后，又被业之风推动，一切各自一次分开。然后，要素水的业自然地收摄，要素土的作用抓住，又变成圆形，火的业使其在七天内成熟的时候，四个脉轮的脉瓣，以及五根的所依的脉，在生起次第的第一个脉轮中，脉瓣
English
When it becomes that time, those aspects of the conventional cause also remain softly for seven days. At this time, in the center of the navel, the four conventional elements gather. The eye is extremely small, like dividing a sesame seed into a thousand parts. It is very clear. The fine veins of the maturing elements extend like threads from the four directions. Inside one of them resides a very subtle and difficult-to-identify essence of wisdom. Then, the elements are moved by the wind of karma. The essence of heat is extremely thin, like cutting a bee's wing into a hundred parts. It is red and moves and forms in the western vein, which is the support of consciousness. The essence of consciousness forms very subtly and clearly. At this time, the wind of karma stirs the conventional causes. Again, stirring mixes them, and they remain like porridge for seven days. At this time, in the eastern vein, the essence of the body, black in color, gathers as before. Inside it resides a very subtle bindu, and non-conceptual consciousness resides in reliance on it. Then, the wind of karma stirs and mixes them again. At that time, in the southern vein, the essence of flesh, white in color, resides as a bindu, the support of mind and thought. Again, moved and mixed by the wind of karma, from the northern vein, the essence of breath, like the steam of gold buried underground, forms with a blue-red color. From this, the talent of wisdom and awareness manifests, and together with self-awareness, it resides in reliance on it. Moreover, inside each of those supports, the west is the support of consciousness, intelligence, and memory; the east is the support of ignorance and afflictions; the south is the support of the moving self-mind; and the north is the support of mind and conceptualization. This is when the four lamps rely on the four conventional elements. In the ultimate sense, the lamp resides in its own nature. Then, again moved by the wind of karma, everything separates once individually. Then, the element of water naturally gathers by the action of water, and the action of the element of earth grasps, and it becomes round again. When the action of fire causes it to mature in seven days, the petals of the four chakras, together with the veins that are the supports of the five senses, in the first chakra of the generation stage, the petals of the veins
Chinese
六十四。从生处之眼和灯之眼二者显现。忆念聚集之处有三十二眼。由此，由火成熟的增长之味聚集，生起十六脉，具二眼。由此，顶端布置，三百六十脉瓣，具二眼，于时成熟。然后，又由业之风推动，又将所有世俗之脉分开。水聚为一。地混合并抓住，称为凝结，即变得非常坚硬，成为一体。对此，火作成熟之业，于其正中，如柱般生起三脉，使其成熟。然后，又如先前一样，由各自的生处之业，即使凝结也破开，如鱼的形状般，充满地增长为一。如是，直至七次之间，由生处之水聚为一，故成形。由地抓住，故未成他异。然后，由火使其成熟，从五根之门显现，成为五根之所依。由风分开，故眼等各自显现。然后，四生处之业实际上不显现，而是暗中进行。由水作润湿之业，故生起、增长而变大。由地作坚硬稳固成形之业，形状如龟。各自充满母胎。由火作热和燃烧之业，故生起肢体。由风作轻和推动之业，故置入阿瓦都提中。于此时期，身体聚集之法，缘起、生处、烦恼和智慧等一切生起并成熟。然后，又由生处之水作引导之业，故作内部成熟之因。由地作重和压之业，故肉血真实形成，如蛙之形状般，生起一庹高。由火作热之业，故知觉有明和不明，并成为肢体。由风分开，故五肢和五根，以及五蕴和八识，还有蕴、界、处等各自显现。特别是，生处各自的作用，清净与不清净的差别，因此，众生的知觉有大小，根和形