Chinese
将会成为行为。 第三，从“没有界限”到“斩断腐败”之间所阐述的内容是：正如所说，“从原始的扩展中，没有内外、自我与他者。”因此，对于法性而言，没有界限，或者说，先前没有界限，后来在寺庙中衰败，或者斩断敌对思想，使道路畅通无阻，即使居住在村庄中，也要毫不腐败地进行界限划分。这对于瑜伽士、观修者来说，是应当做的神圣之事。因此，断绝外在的分别念流，依靠观修作为知识对象的神圣本质，即内在心性的法性之瑜伽方法，在进入确定之义的时刻，为了消除和避免外在的喧嚣和散乱阻碍殊胜禅定之路，必须在外在的村庄或其他众生的住所，以及内在的自身住所的界限之间，设置自己向外走动和他人向内走动的通行标志。 第四，从“在何处安住”到“无有而自生”之间所阐述的内容是：那么，在这样划定界限的地方，身体应该如何行动呢？当有人修习殊胜的唯一瑜伽时，对于那些心胸宽广的人来说，一切都显现为自性觉知的明光，身体和心安住的基础并不明显，因为认识到没有自性，所以身体安住的自性并不成立，因此，那个地方也特意地被认为是安乐的，并且在法性的状态中调整身体是没有过失的。正如堪布娘班巴·贝扬所说：“身心不生无有根基，如虚空般调整没有过失。”以及“如果像幻觉一样了解身体，那么站立、坐着、跏趺坐也没有必要。以三种行为安住，没有特意要做的事情。”因此，身体不应该用跏趺坐等六法来调整。如果那样做是过失吗？如果有人执着于身体的安住，特意地去调整身体的行为，那么，调整身体的安住会扰乱真实的意义，导致衰败。因此，译师卡瓦·贝策
English
It will become behavior. Third, what is explained from "without boundaries" to "cut off corruption" is: As it is said, "From the original expanse, there is no inside and outside, self and other." Therefore, for the Dharma nature, there are no boundaries, or rather, previously there were no boundaries, and later it declined in the temple, or cut off hostile thoughts, making the road unobstructed. Even if residing in a village, one must demarcate boundaries without corruption. This is a sacred task to be done by yogis and contemplatives. Therefore, cutting off the flow of external conceptualizations, relying on the yoga method of contemplating the sacred essence of the object of knowledge, which is the Dharma nature of the inner mind, at the moment of entering the definitive meaning, in order to eliminate and avoid the external noise and distractions that hinder the path of supreme meditation, it is necessary to set up signs of passage for oneself to go out and others to come in, between the external village or other beings' dwellings, and the boundaries of one's own dwelling. Fourth, what is explained from "where to abide" to "non-existent and self-arisen" is: So, how should the body act in such a demarcated place? When someone practices the supreme unique yoga, for those with broad minds, everything appears as the clear light of self-awareness, and the basis for the body and mind to abide is not obvious. Because one realizes that there is no self-nature, the self-nature of the body's abiding is not established. Therefore, that place is also intentionally considered to be comfortable, and adjusting the body in the state of Dharma nature is without fault. As Khenpo Nyanpal Yang said: "Body and mind are unborn and without foundation, adjusting like the sky is without fault." And "If you understand the body as an illusion, then standing, sitting, and sitting in the lotus position are also unnecessary. Abiding with three actions, there is nothing to do intentionally." Therefore, the body should not be adjusted with the six dharmas such as the lotus position. If doing so is a fault? If someone is attached to the body's abiding and intentionally adjusts the body's behavior, then adjusting the body's abiding will disturb the true meaning and lead to decline. Therefore, the translator Kawa Peltseg
Chinese
《地上观次第十七相》中说：身语无生本无基，跏趺禁语不可有。如是心亦离实故，舍念禅修无有处。如是证悟之禅修者，远离而住何时无。何故自性即彼故，不由自之界性动。如是说。智慧极大的禅修者在禅定时，身心之事物皆不缘念，故空性自住，若见为身而特意造作则不应为之。然而身心之自性光明，较之身心之事物空寂，故不作不改，其本性即是远离一切法性边际之殊胜空寂处，此乃大瑜伽士之殊胜行境。不仅如此，较之行持大事，不应以土木工程之事将山洞与寺庙改造为无量宫。那是什么缘故呢？山洞等之体性即是心之自性，本然如是，以心识无法衡量之实相，不作不改，故法性深奥，此乃未造作之自生明点之体性，此乃从原始以来三世诸佛之住处，是不可思议之大无量宫。不由道路之心识造作而自生之故。《昆都》中说：禅修身乃为主，安乐住乃身之手印，由执著名相而显现，无相之心无有勤作。若身如幻影，则无有处所与手印之执着。特意行持作为，亦无无作之作为的执着。其即无生本无基，于彼处所身之造作不可有。于执着中修饰道路行持者，彼即能取所取之分别念。禅修身非空亦非不空，虚空之心空乃殊胜，心性即是空性之处所，此乃瑜伽殊胜行境处。遮蔽之山洞非无量宫，心性即是无量之殊胜。如是说，对于修饰山洞者，则有对寺庙之执着，为遣除彼等之故，亦不修饰之。那么是否完全不接受寺庙呢？若如是决定之后，寺
English
In the seventeenth aspect of the Stages of Seeing on the Ground, it says: Since body and speech are unborn and without basis, there is no need for cross-legged posture or silence. Likewise, since the mind is devoid of substance, there is no place for abandoning thoughts and meditating. The meditator who realizes this never dwells apart. Why? Because self-nature is that way, it does not move from its own realm. As it is said, a meditator of great wisdom, when meditating, does not focus on the objects of body and mind, so emptiness is self-abiding. If one sees it as the body and deliberately fabricates it, it should not be done. However, the luminosity of the nature of body and mind is emptiness from the objects of body and mind, so the unmade and unaltered is itself the supreme state of emptiness, far from all extremes of reality. This is the sole domain of the great yogi. Moreover, rather than engaging in great deeds, one should not transform caves and monasteries into immeasurable palaces through construction work. Why is that? The essence of caves and so on is the very nature of the mind, naturally as it is, the reality that cannot be measured by the mind, unmade and unaltered, so the nature of reality is profound. This is the essence of the uncreated, spontaneously arising bindu. From the very beginning, this is the dwelling place of all the Buddhas of the three times, the great and wondrous immeasurable palace. It arises spontaneously without the mind fabricating it on the path. In the Kun Dus it says: The body of meditation is the main thing, and the mudras of the body are all in a comfortable state. They arise from attachment to manifest characteristics. The formless mind has no effort. If the body is like a mirage, there is no focus on place and mudra. One deliberately relies on actions, and there is no focus on inaction. That itself is unborn and without basis, so there is no fabrication of the body in that place. Those who practice the path of embellishment in attachment are the very thoughts of grasping and fixation. The body of meditation is neither empty nor not empty. The mind in space is the best of emptiness. The nature of mind is the place of emptiness. This is the place of the supreme conduct of yoga. A hidden cave is not an immeasurable palace. The nature of mind is immeasurable and supreme. It is said that those who decorate caves have attachment to monasteries, and for the sake of removing them, they do not decorate them. So, should one not accept monasteries at all? If one decides that way, then...
Chinese
并且产生快乐，安住于喜悦之处，因为没有执着，所以没有什么需要舍弃，因此没有矛盾，毫无疑问。这些瑜伽士最高的身体行为总共有二十八种。第二是，从“金刚语”到“说是语的行为”之间所说，也显示了大瑜伽士金刚语的行为领域。为了与上师、殊胜的道友和佛法相合，而说悦耳之语。除此之外，不说谄媚等奉承之语，也不说玩笑或戏谑之语，不说一切言语都确定不改变的真实语。所说之义如实正直，不说谎言，说坦诚之语，并且不改变先前所说之语。口中所说与实际相符，不无缘无故地到处乱说。口中所说之语与所表达的意义相关联，具有意义。除了被他人询问或劝诫等有必要的情况外，不随意说许多无意义的闲话。用比喻来说明一切言语，并将意义落实到实处，以便容易理解。用衡量一切佛法的方式来说明，不增减意义，使自己也成为如实说话之人。不刻意造作行为，而是自然安住于意义之上的殊胜瑜伽士，宣说金刚语的行为就是如此，这是最殊胜的教言，因此，殊胜瑜伽士的自然行为有十种。第三是，从“金刚意”到“如同渴望阳光般明亮”之间所说，显示了金刚秘密大乘的意之行为领域。心不刻意造作，不从意义的自性中动摇，心中也不刻意思索意义，不从证悟的意义中散乱，不昏沉于无分别的禅定，远离分别的痛苦，意念清晰而安住，对所欲之境没有执着，因此没有贪恋。
English
And to generate happiness and abide in a joyful place, because there is no clinging, there is nothing to abandon, so there is no contradiction, without doubt. These supreme bodily actions of yogis total twenty-eight in number. Secondly, from "Vajra Speech" to "It is said to be the conduct of speech," it shows the sphere of activity of the Vajra Speech of the Great Yogi. To speak pleasantly for the purpose of being in harmony with the lama, noble friends, and the Dharma. Other than that, not to speak flattering words or the like, nor to joke or jest, but to speak all words that are certainly true without changing. To speak frankly so that the meaning of what is said is truthful and without falsehood, and not to change what was said later. To make the meaning consistent with what is said, and not to speak about everything everywhere without occasion or purpose. To make what is said and the words that express it related to the meaning expressed, and to make it meaningful. Except when asked by others or for admonition, or when there is a need, not to speak many meaningless idle words everywhere. To illustrate all speech with examples and bring the meaning down to reality so that it can be easily understood. To measure all the Dharma with valid cognition and speak without exaggerating or diminishing the meaning, so that I also become one who speaks words of valid cognition. The noble yogi who does not deliberately fabricate conduct but naturally abides in the meaning, the supreme teacher said that the conduct of Vajra Speech is like that, so the natural conduct of the supreme yogi is tenfold. Thirdly, from "Vajra Mind" to "Like desiring the brightness of sunlight," it shows the sphere of activity of the mind of the Vajra Secret Great Vehicle. The mind is not deliberately fabricated, does not waver from the nature of the meaning, and the mind does not deliberately think about the meaning, does not stray from the meaning of realization, is not dull in non-conceptual samadhi, is free from the pain of conceptualization, and the intention is clear and abiding, and there is no attachment to the object of desire, so there is no attachment.
Chinese
与证悟的禅定和心性自身不带任何虚构的念头，不因视功德为好而取，不因视过失为坏而舍，没有贪嗔之心的作意，没有隐藏过错的心，没有因功德的伟大而骄傲自满，同样，不具有为了财物和利养而寻求和贪执的心，觉悟到智慧不带任何偏见，并且完全清净没有任何极端现象的念头，通过成办二利，披上誓言的盔甲，正直地端正身语意的道路，以不净见之毒转为甘露，用禅定的药物来医治，并具有正确见解的把握作为武器，在无二见的状态中不改变，如同安住在金刚堡垒中，以菩提心持有如意宝，具有寂止和胜观的智慧，见解和禅定充满自信，无论在何处都不会改变，因此无论发生什么都不会改变，因为在此自明平等的法界中，一切法都无有分别，所以为了证悟自他一切众生皆为一体，或者为了使任何被调伏者的心中显现和清晰，或者为了通过证悟法界而使见解稳固，一切行为都完全良好或伟大的功德，因自显而美丽，像这样没有不一致，所以具有甘露之地的谨慎，由于证悟了法的真如，所以没有颠倒之心，因此与羞耻心不可分离，因为对心性本身没有以我慢自居或执着于我的存在，所以与一切心相应，完全具备一切，因此应当具有寂静的心，由于证悟了一切法都是圆满寂静的法性，所以应当使心达到最高的确定，或者为了理解那个意义而确定地宣说，因为在这里一切法都是空性，所以不会产生任何想法，因为具有证悟法性的真如之寂静，所以心不会动摇，因为除了自性法界之外，从任何其他地方都不会产生任何成就和功德，所以不会在心性之外寻求成就和功德。
English
Devoid of fabricated thoughts in the realization of samadhi and the nature of mind itself, without taking what is seen as good as merit, without abandoning what is seen as bad as fault, without the intention of attachment and aversion, without the mind of concealing faults, without being arrogant due to the greatness of merit, likewise, not having a mind that seeks and clings to wealth and gain, realizing that wisdom is free from any bias, and completely purifying thoughts without any extreme phenomena, by accomplishing the two benefits, donning the armor of vows, straightening the path of body, speech, and mind, transforming the poison of impure views into nectar, healing with the medicine of samadhi, and possessing the confidence of correct views as a weapon, remaining unchanged in the state of non-dual view, like dwelling in a vajra fortress, holding the wish-fulfilling jewel of bodhicitta, possessing the wisdom of shamatha and vipassana, view and samadhi are full of confidence, and will not change anywhere, so no matter what happens, it will not change, because in this self-aware, equal dharmadhatu, all dharmas are inseparable, so in order to realize that all beings, self and others, are one, or in order to make it appear and clear in the mind of any being to be tamed, or in order to stabilize the view through the realization of dharmadhatu, all actions are completely good or great merits, beautiful because of self-manifestation, like this there is no inconsistency, so possessing the vigilance of the nectar place, because of realizing the suchness of dharma, there is no inverted mind, therefore inseparable from shame, because there is no arrogance or clinging to the self in the nature of mind itself, so it is in harmony with all minds, fully possessing everything, therefore one should have a peaceful mind, because of realizing that all dharmas are the nature of perfect peace, one should make the mind reach the highest certainty, or to declare with certainty in order to understand that meaning, because here all dharmas are emptiness, so no thoughts arise, because of having the peace of suchness that realizes the nature of dharma, the mind will not be disturbed, because no accomplishment or merit will arise from anywhere other than the nature of self, so one will not seek accomplishment and merit outside of the nature of mind.