Chinese
因为没有破裂，所以从能取所取的边解脱，没有任何希求之处。因为没有那样，所以认识到显现的一切都是风。认识到那一点，当风的显现消失时，就确信轮回和涅槃都会消失。因为如此确信，所以断定结果就是风本身，断定那一点，风和觉性无二无别，所以内心安乐。因此，依靠那些风而生起证悟，就是智慧的妙用，在风运行的时候，产生辨析词句的智慧。瑜伽士自己对于以前没有见过的教法，仅仅是心中忆念其名称就能理解，并且能够清晰地讲解词句和意义。同样，智慧的清晰与不清晰的妙用，都是由于风的摇动和运动，也就是从存在、流动和自性中产生的。因此，风的作用迅速，并且能够迅速地产生结果。像这样，风和智慧位于身体中央的珍宝菩提心中，由四脉围绕而存在。因此，已经展示了存在的方式。现在，为了展示第七个问题的答案的度量，通过五个内部分类来展示，首先是展示基础、存在、自生智慧的度量。通过“基础、存在、智慧、自生度量”等来展示，基础是指在身体中进行分离的智慧，以及聚集、存在、运动和解脱。其中，首先是进行分离的自生智慧的度量。在一个人的相续中产生，是指精通辨析思维、执着的见解之词，所有的词句都包含思考和辨析，并且精通辨析词句。这被称为意念思维的智慧。产生聚集的智慧，是指擅长将词句的意义聚集在一起，相信词句简短并且能够理解其意义。这是与智慧混合的智慧。产生存在的智慧，是指无论出现什么词句，都能够将其运用到自己的相续中，并且知道它存在。这是轮回的智慧。产生运动的智慧，是指能够理解以前没有听过的论典和词句，并且能够讲解其意义，并且精通一般佛法的各个方面。这是心的智慧，是迷惑的。
English
Because there is no rupture, one is liberated from the extremes of grasping and being grasped, and there is no place for any desire. Because there is no such thing, one recognizes that all that appears is wind. Knowing that, when the appearance of wind ceases, one is convinced that both samsara and nirvana will cease. Because of such conviction, one is certain that the result is the wind itself, and because of that certainty, wind and awareness are inseparable, so the mind is at ease. Thus, the arising of realization by relying on those winds is the skillful means of wisdom, and when the wind moves, the wisdom of analyzing words arises. Even the teachings that the yogi himself has not seen before, he can understand merely by remembering their names in his mind, and he can clearly explain the words and meanings. Similarly, the clear and unclear skillful means of that wisdom arise from the movement and motion of the wind, that is, from existence, flow, and nature itself. Therefore, the action of wind is swift and it quickly produces results. In this way, wind and wisdom reside in the center of the body, in the precious citta, surrounded by four channels. Thus, the way of existence has been shown. Now, in order to show the measure of the seventh question's answer, it is shown through five internal divisions, first showing the measure of the wisdom of the base, existence, and self-origination. It is shown through "base, existence, wisdom, self-originated measure," etc. The base refers to the wisdom that separates in the body, as well as gathering, existence, movement, and liberation. Among these, the first is the measure of the self-originated wisdom that separates. To generate in the continuum of a single person refers to being skilled in discriminating the words of thought, clinging to views, all the words include thinking and discrimination, and being skilled in discriminating words. This is called the wisdom of mental thought. The arising of the wisdom of gathering means becoming skilled at gathering the meanings of words together, trusting in short words and being able to understand their meaning. This is wisdom mixed with intelligence. The arising of the wisdom of existence means that whatever words arise, one is able to apply them to one's own continuum and know that they exist. This is the wisdom of samsara. The arising of the wisdom of movement means being able to understand treatises and words that one has not heard before, and being able to explain their meaning, and being skilled in all aspects of general Dharma. This is the wisdom of mind, which is delusion.
Chinese
是清净唯一之智慧。如是四者亦是不清净之智慧。真实之智慧者，乃是度脱之智慧，不颠倒地于相续中生起。于一补特伽罗，法乃是总的成立之边执之言词戏论断绝，故不依于言词。殊胜者乃是于一切无自性之信解。于一时平等之体验于自相续中生起。无论见何言词，皆生起信解。以证悟平等性之故，此乃是名为知之智慧，获得稳固之定解。于彼，非是外散与退转。以恒时安住于自相续之故。此士夫乃是于身体之基位安住之五智慧中，以度脱之智慧特别地执持法性之一分。如是执持之征相为，此士夫之身体亦如木棉之花瓣般宽广，且是觉性自性之智慧，是从错乱中返回之智慧，是极明晰的。彼即是显示基位之五智慧之量。༈。现在显示显现赤裸之智慧之量。仅仅以赤裸地见到此显现错乱之显现，即于彼取出智慧，此乃是名为对治相续结合之智慧。彼之量为，无论显现何者，彼皆转为法性之缘，成为分别之对治。无论显现为何，皆于彼。措之安立识。于彼安立，生起意之基之体验之征相为，于自身之中央，于心间安住之白色、黄色、红色、绿色、蓝色五种光点，即是空性之灯。无需士夫之拇指之勤作，从自己之眼中向外显现，于虚空中自显现，于此，此乃是智慧自地稳固，是对治之智慧。以是获得道端之智慧之故。彼生起之征相为，具缘者之身体，若以一肘尺之脚于夜晚行走时观看，则不触及地面。决定于虚空中行走。此瑜伽士以他自己之内证相错乱，物质之相状此等，于何者托付智慧。最初于何者托付之物质，彼等无论为土地、石头、山岩
English
It is the wisdom of pure oneness. Thus, the four are also the wisdom of impure lineage. The true wisdom is the wisdom of liberation, which arises without error in the continuum. For one individual, the Dharma is the general establishment of the extremes of clinging to words, and the proliferation of words is cut off, so one does not rely on words. The excellent is the complete faith in the absence of characteristics and inherent existence. Experiencing equality at the same time arises in one's own continuum. No matter what words one sees, faith arises. Because one realizes equality, this is called the wisdom of knowledge, and one obtains firm conviction. In that, there is no outward scattering or turning back. Because it always abides in one's own continuum. This person, among the five wisdoms abiding in the basis of the body, especially holds one aspect of the Dharma nature with the wisdom of liberation. As a sign of such holding, this person's body is as wide as a cottonwood petal, and it is the wisdom of the nature of awareness, the wisdom that turns away from delusion, and is extremely clear. That is what shows the measure of the five wisdoms of the base. ༈. Now, the measure of the wisdom of nakedly seizing appearances is shown. Just by seeing this deluded appearance nakedly, one extracts wisdom from it; this is called the wisdom of combining the antidote continuum. Its measure is: whatever appearance arises, it becomes a condition for the Dharma nature and becomes an antidote to conceptualization. Whatever appears, in whatever way it appears, on that very thing. The 'cog gi 'jog shes' (Tibetan). By placing it there, the sign of the experience of the basis of intention arising is: in the center of one's own body, the five light spots of white, yellow, red, green, and blue residing in the heart, are the very lamp of emptiness. Without the effort of the person's thumb and forefinger, it arises outward from one's own eyes and appears spontaneously in the sky; in this, this is the wisdom that has secured its own ground, it is the antidote wisdom. Because it is the wisdom that has obtained the tip of the path. As a sign of its arising, if one looks at the body of the fortunate one walking at night with a foot of one cubit, it will definitely go in space without touching the ground. This yogi, with his own inner signs of delusion, the form of matter, etc., to what does he entrust wisdom? Initially, whatever matter he entrusts it to, whether it is earth, stone, mountain, or rock
Chinese
我能够将自身融入于空性之中，这是精通对治智慧的自力幻化的程度。这表明了无论显现如何，都不会偏离正道的智慧程度。现在，说明了不会失去记忆的智慧，即生起不忘陀罗尼的程度：记忆就像是虚空中突然出现的云朵。正如云朵不会沾染虚空一样，突发的记忆也不会沾染智慧。生起时无有阻碍地生起，解脱时也无有阻碍地解脱，这就是智慧。其程度是：那位瑜伽士的智慧不会受到世间幻象的好坏等任何事物的影响，而是安住于自身的不变幻的本性之中。像这样，生起了不忘陀罗尼，前世的法在相续中生起。其标志是：喜欢独自一人待在室内，这是智慧融入显现的标志，也是智慧远离迷乱的标志。这位瑜伽士总是信仰和喜爱无人且极其寂静的地方，这是错觉显现为助伴的标志。不喜欢与他人交往，像野兽一样总是出没于森林之中，这是错觉的显现接近终结的标志。心识专注一境，没有改变，这是断除怀疑和增益的标志。对于他人所说的话语，也能像回声一样准确地理解，远离了执持陀罗尼本身，这是因为语言的戏论已经止息，对于任何显现为语言的事物，心识都不会执著的标志。获得了见解不变的把握，因此将一切都看作是法性的境界，感觉自己可以在虚空中行走，这是身体的粗重接近终结的标志。心安住于所专注之处，这是心的错觉止息的标志。即使受到他人言语、宗派、是非等各种因素的影响，这位有缘者也不会被任何人改变，这是不可能的，因为不能改变是通达了法性不变之义的标志。没有分别念、恐惧、羞耻和顾虑，智慧安乐自在地运用，这是错觉接近消失的标志。具有如此程度和标志的人
English
The ability to dissolve myself into emptiness is the extent of mastering the self-power transformation of antidotal wisdom. This shows the extent of wisdom that, no matter what appears, does not deviate from the path. Now, it shows the extent of the wisdom that does not lose memory, that is, the arising of the unfailing dharani: Memory is like a sudden appearance of clouds in the sky. Just as clouds do not stain the sky, sudden memories do not stain wisdom. Arising without obstruction, and liberating without obstruction, that is wisdom. Its extent is: that yogi's wisdom is not influenced by the good or bad aspects of worldly illusions, but abides in its own unchanging nature without illusion. In this way, the unfailing dharani arises, and the dharmas of previous lives arise in the continuum. Its sign is: being happy to be alone inside, which is the sign of wisdom being absorbed into appearances, and the sign of wisdom being free from delusion. This yogi always believes in and is fond of places that are uninhabited and extremely secluded, which is a sign that illusory appearances arise as companions. Not wanting to associate with other people, but always wandering in the forest like a wild animal, is a sign that the appearance of illusion is nearing its end. The mind being one-pointed and unchanging is a sign that doubt and superimposition have been cut off. Understanding the words spoken by others accurately like an echo, and being free from holding onto the dharani itself, is a sign that the elaboration of words has ceased, and the mind does not cling to anything that appears as words. Having gained the confidence of unchanging view, and thus seeing everything as the realm of dharmata, feeling like one can walk in the sky, is a sign that the grossness of the body is nearing its end. The mind settling in the place where it is focused is a sign that the mind's illusion has ceased. Even if influenced by the words, tenets, right and wrong aspects of others, it is impossible for anyone to change this fortunate one, because being unchangeable is a sign of understanding the meaning of the unchanging nature of reality. Without discrimination, fear, shame, or hesitation, the wisdom enjoys ease and openness, which is a sign that illusion is nearing its end. A person who has developed this extent and these signs
Chinese
那是，由于生起了不忘陀罗尼的智慧，不会忘记，因此，对于这个有漏的显现，就成了所谓的成就者。因此，通过显示不忘陀罗尼的智慧，不会忘记地生起的征象和程度，现在显示分别觉了智慧的次第的智慧生起的征象和程度。所谓分别，就是觉悟阿赖耶和法身，以及心和智慧，以及元素清浊，以及轮回和涅槃为一半的智慧。那也是在区分阿赖耶和法身的时候，以及各自的体性，以及区分它们的心髓，以及分半的征象，以及分半的程度这五个方面来显示的。那也是各自的体性，所谓阿赖耶，就是因为“一切”聚集所以是阿赖耶，业和烦恼，以及先后习气，以及蕴和界等等聚集。那也是本义的阿赖耶，在任运成就的珍宝之基上，不显现九显现，不住九住，不生九生，不现九变，不成九成。结合义的阿赖耶是，如是任运成就而不显现九显现，流动意之结合生起忆念之因，显现心之结合生起思维之因，流动识之结合生起能取所取之因，对境缘之四结合成为我之缘，是结合义的阿赖耶，摄集了错乱摇动之业。如是结合之后，无明错乱之基的缘，各自摇动自己，习气成为错乱之缘，成为五烦恼的因缘，从先后习气混合中，通过世俗四大的缘的门径，习气成为身体阿赖耶，缘起轮回的迷乱之轮，成为各自元素的法，以及缘起错乱之法，以及烦恼缘之法，以及有碍微细粗大等等的基，安立在身体上，所以叫做阿赖耶。如是阿赖耶，由各种各样的识、意之生起感受，所以是积聚的阿赖耶，一切混合且平等安住，所以叫做俱生无明。那是阿赖耶自己的体性。法身也