English
The purpose is to transform clinging thoughts, eliminate sins, accomplish the work of the mind, approach Nirvana, not generate illusions, and purify the mind into Dharmakaya. Thus, if through the actions of body, speech, and mind, one separates from the three of samsara—body, speech, and mind—then one encounters the immovable body, the unspeakable speech, and the non-conceptual mind of Nirvana. How should one act during the intervals of joint practice? From the perspective of extreme simplicity: Action itself is the time of completion, and in order to abandon coarse habitual patterns, one should engage in physical actions such as prostrations, circumambulations, mudras, and entering the Dharma. During the intervals of speech, one should recite mantras, collections of letters, and make offerings and praises. Similarly, for the mind, one should engage in various kinds of meditation in order to purify coarse habitual patterns. As it is said, separating from samsara and seeing Nirvana, one should unite the two into one taste. Some fortunate ones may encounter the appearance of exhaustion in that very moment and be liberated. Therefore, this preliminary practice is extremely profound. Even when directly experiencing awareness, if clinging and conceptual thoughts of the three of samsara—body, speech, and mind—arise, one should act accordingly. Now, for those faithful ones who are unable to enter into actual practice, merely show the method of settling down, merely understand the meaning of distinguishing between samsara and Nirvana, and demonstrate it. Those noble beings who have liberated themselves from the body, speech, and mind of samsara are indeed free to not engage in these actions. The teaching on distinguishing between samsara and Nirvana is the seventh section. Next, it is said that the empowerment of extreme simplicity should be given. Next, regarding the ritual of settling down, the wise should perform it for three days. If one has not trained beforehand, then one should train in the preliminaries that guide the mind. As it is said, if it has not been shown before, then at this time, in order to realize that everything is mind itself, and in order to realize that great freedom from elaboration, one should train the mind. Next, through the empowerment of extreme simplicity, one should enter the mandala of emptiness, bestow empowerment, and give prophecies. Next, one should focus on the key points of the body, and it is important to first establish the foundation in the elephant posture. Like an elephant, lie face down, place both elbows on the ground, lift the buttocks with the palms of the hands, bring the knees close to the chest, lift the neck, and tilt it slightly backward.
Chinese
而且，观看的方式是眼睛向上，笔直地、不摇动地观看。如果正直者的坐姿没有抓住要点，身体就不会调柔。正直者的姿势是身体蹲坐，两脚的脚踝并拢，膝盖贴近腹部，腹部也稍微贴近背部。两手的肘部支撑在膝盖上，头放在膝盖上，两手掌从脸颊的侧面抬起，保持不动。观看的方式是两眼不动，笔直地、直接地看着自己的眉间。如果狮子的坐姿没有经过练习，智慧就不会调柔。狮子的姿势是：蹲坐，两膝盖支撑在地上，稍微向外张开。两手支撑在膝盖的外侧，稍微向外张开，身体的重量稍微放在上面。臀部稍微向外推出，脊柱正直，颈部向后仰。观看的方式是眼睛稍微向前看，对准四指的距离。在这些时候，身体不要动，呼吸要非常缓慢。这些就是练习三种身体的坐姿，将眼睛对准三种观看方式，用三种不动来钉牢。除此之外，不是那些过失，而是像老鹰的蜷伏姿势，金刚跏趺坐，或者其他任何舒适的姿势都可以。关于观看的方式，经文中说：“狮子、大象、兔子和箭一样笔直的四种观看方式。”简而言之，以不分别的方式观看非常重要。如果这样练习很多天，也许不需要介绍也能直接证悟。身体要点和观看方式的指示，即第八部分。接下来，将介绍用三个词语来见到无生之义的方法：当天空没有云彩时，去到非常寂静的地方，将意识集中在眼睛上，朝着太阳的方向，用上面的观看方式观看，这样在天空中，意识自身的本性，被称为金刚链，像马尾上打结一样细微，中间有像芥菜籽一样大小、颜色鲜明的明点。长时间观看这些明点，就会显现充满天空的单独的明点，以及两个相连的明点等等，无数的明点。这是
English
Moreover, the way of looking is to look upwards with the eyes straight and without moving. If the posture of an upright person does not grasp the key points, the body will not be subdued. The posture of an upright person is to sit squatting, with the ankles of both feet together, the knees close to the abdomen, and the abdomen also slightly close to the back. The elbows of both hands are propped on the knees, the head is placed on the knees, and the palms of both hands are lifted from the sides of the cheeks without moving. The way of looking is to keep the eyes still and look straight at the space between one's eyebrows. If the lion's posture is not practiced, wisdom will not be subdued. The lion's posture is: squatting, with both knees propped on the ground and slightly spread outwards. Both hands are propped on the ground outside the knees, slightly spread outwards, and the weight of the body is slightly placed on them. The hips are slightly pushed outwards, the spine is straight, and the neck is tilted back. The way of looking is to look slightly forward with the eyes, aiming at a distance of four fingers. At these times, the body should not move, and the breath should be very slow. These are the practice of three body postures, aiming the eyes at three ways of looking, and nailing them down with three immobilities. Apart from those faults, any posture that is comfortable, such as the crouching posture of an eagle, the vajra posture, or any other posture, is acceptable. Regarding the way of looking, it is said in the scriptures: "The four ways of looking, like a lion, an elephant, a rabbit, and an arrow that is straight." In short, it is very important to look in a non-discriminating way. If you practice in this way for many days, you may realize it directly without needing an introduction. The instruction on the key points of the body and the way of looking, that is the eighth section. Next, I will introduce the method of seeing the meaning of unbornness with three words: When the sky is free of clouds, go to a very secluded place, concentrate your awareness on your eyes, and look in the direction of the sun with the above-mentioned way of looking. In this way, in the sky, the nature of awareness itself, which is called the Vajra Chain, appears as subtle as knots tied on a horse's tail, with bright dots the size of mustard seeds in between. By looking at these dots for a long time, countless dots will appear, filling the sky, as well as two connected dots, and so on. This is
Chinese
名为地身和明点唯一。是身语意交融的口诀。名为与佛面对面相见。那个觉性，也以与观看的眼睛相关的处所，向着眼睛移动的方向行进，难以把握。那些微细的明点，也是具有来去的。把握它的口诀是，眼睛向上稍微翻转是重要的。在眉间，显现名为清净虚空的灯。深蓝色的广大之光。形状如字母的元音符号。颜色如彩虹般显现。那是依靠眼睛和肉的光彩相遇而显现的。专注于那个觉性而观看，是名为把握的铁钩，是最重要的。那是像这样安置身体，像这样将觉性投向虚空，用三句话来介绍。最初介绍那些，名为觉性显现。被指示为观的觉性。现在，因为见到它而理解理由是很重要的。也依靠这个觉性的后盾而说，从持贝者以及其他所有的续部注释中说了许多，但在这里将要稍微指示一个重要的。那是指虚空觉性显现的因缘，迷惑与不迷惑的意义，以及它成为修行的理由和在果上的指示。第一个是两种因，从觉性的五种分类中，作为基础存在的自性觉性，自性原始清净的实相具备三种智慧，自性中自性慈悲三，空性和光明和不灭的处所安住，从其他方面说是如来藏。即使那个本身没有二取的分辨，自空自明，自不灭，如海浪般流动，不灭地摇动，从那里智慧的部分以光明显现的方式出现，心变成六识，虽然自性不分别，但对于显现为二取的事物进行分别和观察的知识产生，那是用共同的佛法术语说，无明的缘故产生行，从那里的缘故产生识。从这个本身来说，迷惑的智慧啪啪地，从最初原始清净无迷惑中，在不确定的任运成就中，成为各种各样。
English
It is called the single earth body and bindu. It is the oral instruction of the union of body, speech, and mind. It is called seeing the Buddha face to face. That awareness also goes in the direction where the eyes move, with the place related to the viewing eyes, and is difficult to grasp. Those subtle bindus also have coming and going. The oral instruction for grasping it is that it is important to turn the eyes upward slightly. In the space between the eyebrows, a lamp called the pure space appears. A vast light of deep blue color. The shape is like the vowel sign of a letter. The color appears like a rainbow. That appears because the eyes and the radiance of the flesh meet. Focusing on that awareness and looking is called the iron hook that grasps, and it is the most important. That is, place the body like this, and cast the awareness into the sky like this, and it is introduced with three words. Initially introducing those is called the manifestation of awareness. It is taught as the awareness of insight. Now, it is important to understand the reason by seeing it. It is also said relying on the support of this awareness, and although it is said a lot from the conch-holder and all other tantra commentaries, here I will briefly indicate one important thing. That is the cause and condition for the appearance of space awareness, the meaning of delusion and non-delusion, and the reason why it becomes practice and the indication of the fruit. The first is two causes, from the five divisions of awareness, the nature of the base-existing awareness, the reality of the nature of original purity possessing three wisdoms, in nature, the three of self-nature compassion, emptiness, clarity, and the place of non-cessation abide, from other aspects it is said to be the Tathagatagarbha. Even though that itself does not have dualistic conceptualization, self-empty, self-clear, self-non-ceasing, like ocean waves flowing, moving without ceasing, from there the part of wisdom arises in the form of clear appearance, the mind transforms into six consciousnesses, although the nature is non-conceptual, knowledge that conceptualizes and examines what appears as dualistic arises, that is said in common Dharma terms, due to ignorance, karma arises, due to that, consciousness arises. From this very thing, that confused wisdom, pap-pop, from the beginning, from the original pure non-confusion, in the spontaneously accomplished without certainty, becomes various.
Chinese
显现之理是，无有止息的游舞，做任何事，显现任何事物，是无数不确定的显现。对于公正之人，显现不灭，内在明澈，于此应执取确定的部分。这四句以理说明。如是安住之基上，作为因和迷乱的种子，在明分中向外散失，觉性明明朗朗，此乃从三种无明中，仅是意识向外散动，在显现分上，以将彼境执为自我的心而生起。此处所说的三种无明是：俱生无明，即对于本自清净的圆成实性未能证悟；他起能动，伴随显现之光，未能区分显现与空性无别，称为行缘无明；境与有境二者，未能区分外境与施设于其上的名言，以及名言与意义的习气，未能证悟其无实，从而产生取舍，成为爱、取、有的因，称为遍计错乱无明。如是，最初的相续是智慧与无明相混杂，第二，现在能清楚地在界智眼中显现的原因是，通过理解因缘聚合之理而得以显现。以前的身体显现，色、声、香、味、触、法，有为法和无为法六种，以执著于此的六识，在六根之间连接，而这些都没有作者，以执持自性而转变为十八界。称为基识，在共同的术语中，称为阿赖耶识，心、蕴、界、处分割了一切习气，称为一切种子。它成为因缘，以自主之缘，由执持的六识所作，以所缘之缘，由六境所作，以等无间缘，由紧随其后的意，即前三者聚合的刹那所作。四缘如实显现，无有间断，从而产生想要获取的，想要舍弃的，以及不取不舍的中庸，转变为三种毒。观察其分别念和显现，由于对外在世界和内在身体的形态，三界中任何一界的贪爱和执取，而成立了有。共同的术语是：名、色、六处、触、受。