English
As previously stated, when the understanding of holding awareness as being like the sky arises, because of holding awareness as being like the sky, that is, holding the essence of emptiness and clarity, wind arises from it, therefore the essence of wind is knowing and moving. From wind, warmth arises, therefore the essence of earth appears as holding warmth. From fire, form actually arises, therefore the essence of earth appears as holding form. It appears in the form of warm steam, which is the essence of water. Water is held there, therefore, from the bindu of cause, the body arises, and it is held as self. From this, wisdom pervades beginning and end, and everything arises from the power of awareness and wisdom, therefore (224) wisdom is real. Purity and impurity arise from the presence or absence of holding, and from the difference between awareness and non-awareness, resulting in samsara and nirvana. This is the explanation of the compassion of the five elements. Thus, although the essence, nature, and compassion are described as different, they are not separate. As it says in the Prasangika: When wisdom abides in its own face, it is indivisible in three ways. Therefore, from the perspective of dharmata, it is called essence, which is emptiness and free from elaboration. From the perspective of the qualified, it is called nature, which is appearance and free from grasping. From the perspective of union and non-duality, it is called compassion, which is awareness and emptiness, and free from permanence and annihilation. The second meaning is about the way the mind abides. The way the mind abides is shown generally through the three: essence, nature, and compassion. It is explained specifically as being the radiance of wisdom. The meaning is summarized by how it abides in the nature of the Buddha, and there are three aspects. First is the teaching from the Buddha's introduction: Secret Lord, listen! The support of the mind is one's own body, this upper part of the body of flesh and blood. The place is inside the lungs (225). The path is connected between the lungs and the throat by tubes like the Eustachian tubes. From there, the upward moving breath is the path of the mind. The doors are the three doors of desire, namely the two nostrils and the mouth. The consciousness of desire arises from there. The essence of the mind itself is with conceptual thought. Conceptual thought is the breath moving in and out. Second, in the heart, the light of compassion, where the awareness of the three, essence, nature, and compassion, abides, is connected from the heart to the lungs by a vessel like a thin reed.
Chinese
在肺中向前走。就像肺部与没有知觉的毛发混合而产生知觉一样，或者说，智慧的明亮光芒所做成的，就像有眼睛的孔雀一样。各种各样的境域中流动的风。因此，这两者（风和智慧）的住所存在于肺中，从肺部到五个感官的脉络中，当（智慧）在其中穿行时，就会生起各种各样的对境的分别念。然而，仅仅是风的自性虽然流动，却不会分别。当陷入沉睡时，与风混合的（226）觉性光芒融入心间，从而融入普贤光明中。当光明散乱时，觉性的光芒不进入肺部，而是从眼睛中出来，从而产生明空。。（227）虽然像这样发生后，就像不知去向一样消失了，但如果从它自身的角度来衡量，最初没有产生的地方。因为无法确定产生者的“心”。现在也不存在于任何地方。如果考察最终不去的自性，则不存在。如果不考察，则停留在一种显现的相似状态中。虽然将与智慧的能量混合的风暂时称为“心”，但并没有独立成立的“心”。因为风没有可以确定的自性。智慧的能量是从原始清净的状态中产生的。因为原始清净是空性，远离戏论。因此，心在哪里，智慧就在哪里，就像太阳和光芒一样。《虚空光明》中说：“就像太阳的光芒一样，心是智慧觉性的能量。如果没有智慧，就没有心。”因此，心是慈悲觉性的智慧能量或光芒。也就是说，本体、自性、慈悲三者有三种光芒：本体的光芒是空性，远离戏论，无分别法身；自性的光芒是光明，没有可以确定的，自显现圆满受用（228）身；慈悲的光芒是觉性，散发出各种各样的，是周遍化身。第三，总结佛的自性如何存在的意义：在《现观庄严论》中说：“因为有情被心所遍及，所以没有不是佛的有情。”以及在《密集金刚》中说：“从珍贵的心之外，没有佛，也没有有情。”因此，心是心间的智慧光芒。就像心间的智慧具备四十二寂静尊一样，
English
Going forward in the lungs. Just as the lungs mix with unfeeling hairs to produce perception, or rather, what is done by the bright radiance of wisdom is like a peacock with eyes. The wind that moves in various realms. Therefore, the abode of these two (wind and wisdom) exists in the lungs, and from the lungs to the five senses, when (wisdom) travels through them, various kinds of conceptual thoughts about objects arise. However, the very nature of wind, although it moves, does not conceptualize. When falling into deep sleep, the radiance of awareness (226) mixed with wind dissolves into the heart, thereby dissolving into the Primordial Luminosity. When the luminosity is distracted, the radiance of awareness does not enter the lungs, but comes out from the eyes, thereby producing clarity and emptiness. (227) Although after occurring like this, it disappears as if not knowing where it went, if measured from its own perspective, there is no place where it initially arose. Because the "mind" of the producer cannot be determined. It does not exist anywhere now either. If the nature of ultimately not going anywhere is examined, it does not exist. If not examined, it remains in a state of appearing similar to appearances. Although the wind mixed with the energy of wisdom is temporarily called "mind," there is no independently established "mind." Because wind has no definable nature. The energy of wisdom arises from the state of primordial purity. Because primordial purity is emptiness, free from elaboration. Therefore, wherever the mind is, wisdom is there, just like the sun and its rays. In the "Vast Expanse of Clarity" it says: "Just like the rays of the sun, the mind is the energy of wisdom awareness. Without wisdom, there is no mind." Therefore, the mind is the energy or radiance of compassionate awareness wisdom. That is to say, the three, essence, nature, and compassion, have three kinds of radiance: the radiance of essence is emptiness, free from elaboration, the non-conceptual Dharmakaya; the radiance of nature is clarity, without definability, the self-appearing Sambhogakaya (228); the radiance of compassion is awareness, radiating in various ways, the all-pervading Nirmanakaya. Third, summarizing the meaning of how the Buddha's nature exists: In the Ornament of Clear Realization it says: "Because sentient beings are pervaded by mind, there are no sentient beings who are not Buddhas." And in the Guhyasamaja it says: "Apart from the precious mind, there is no Buddha, and no sentient being." Therefore, the mind is the radiance of wisdom in the heart. Just as the wisdom in the heart possesses the forty-two peaceful deities,
Chinese
心之光彩亦需于心中存在，如镜面朝北，则镜中必显现北方之光彩。故《虚空光明》云：有情自续之分别念，乃四十二尊佛。五蕴五大为父母，五毒悭吝乃六能仁，八识八大菩萨父母，四门四守门父母，左右为日月。如是，于五蕴执为五境之五者，乃五父。执境之五者，乃五母。贪嗔痴慢妒悭六者之相状，乃六能仁。（229）阿赖耶识等八者之八境之执着，乃八菩萨。执境之八者，乃八菩萨母。忿怒者与，现相者与，不悦意者与，贪嗔之普执之四境，乃四守门父。四境之执者，乃四母。执取与能取之二者，乃日月。普贤父母二者，即四十二尊，乃四十二尊佛。是亦显现如恶，然乃智慧之妙用，故若识自性，则为善，因其乃智慧之光彩。譬如海之深处若善，则浪亦必善。又《断行智慧》云：若识心，即是智慧，故当生起莫于他处寻佛之觉受。如是说。是亦若断心之根基，即是智慧。若断智慧之根基，即是原始本净。故显现心识一切皆安住于本初成佛之大刹土。总而言之，心乃智慧之自光。（230）二者中，今之相遇方式，乃自肺连于心之脉中之肉间之气。佛陀开示之教言中，今相遇。心在肺中。自肺至心，如脉等之小管一。之内部，有向上之三身五智。如是说。于心中，气与智慧相遇之时，如嘎其他般流动。虚空之显现，以具来去之马，与心内之气相混之缠缚（231）故，于身与感官不动之时。心之气不动，故光明
English
The radiance of the mind must also exist in the heart. Just as when a mirror faces north, a second radiance of the north must appear in the mirror. Therefore, it is said in 'Vast Expanse of Clarity': 'The conceptual gatherings of sentient beings' own continuum are the forty-two Buddhas. The five aggregates and five elements are the five fathers and mothers. The five poisons and miserliness are the six Thubpas. The eight consciousnesses are the eight Bodhisattva fathers and mothers. The four doors are the four doorkeeper fathers and mothers. The right and left are the sun and moon.' Thus, the five that grasp onto the five aggregates as objects are the five fathers. The five that possess the objects are the five mothers. The appearances of the six—desire, hatred, delusion, pride, jealousy, and miserliness—are the six Thubpas. (229) The grasping of the eight objects of the eight, such as the all-ground consciousness, are the eight Bodhisattvas. The eight that possess the objects are the eight Bodhisattva mothers. The four objects of the all-pervasive grasping of anger, appearance, displeasure, and attachment-hatred are the four doorkeeper fathers. The four that possess the objects are the four mothers. The two that grasp onto the grasped and the grasper are the sun and moon. The two, Kuntu Zangpo, father and mother, are the forty-two, the forty-two Buddhas. Although it appears to be bad, it is the play of wisdom. Therefore, when one knows one's own nature, it is good, because it is the radiance of wisdom. For example, if the depths of the ocean are good, then the waves must also be good. Furthermore, in 'Cutting Through Wisdom,' it says: 'If you realize the mind, it is wisdom. Therefore, you should strongly cultivate the understanding that you do not seek the Buddha elsewhere.' Thus it is said. Moreover, if the root of the mind is severed, it is wisdom. If the root of wisdom is severed, it is primordial purity. Therefore, all appearances and mind abide in the great pure land of original Buddhahood. In short, the mind is the self-radiance of wisdom. (230) Of the two, the way they meet now is the wind in the flesh of the veins that connect from the lungs to the heart. In the teachings that introduce the Buddha, they meet now. The mind is in the lungs. From the lungs to the heart, there is one small tube of veins and so on. Inside, there are the three kayas and five wisdoms upwards. Thus it is said. When the wind and wisdom meet in the heart, they flow like a ga other. The appearance of space, with the horse that comes and goes, is the entanglement (231) that mixes with the wind in the heart. Therefore, when the body and senses do not move, the wind of the heart does not move, so it is luminosity.