English
I. When the ability of calming arises, and when thoroughly purifying objects, appearances, and emptiness, at the time of purifying the mind in external environments, internal mind, and intermediate aggregates, purify by mixing the inner and outer without separation. Having purified in this way, without letting the mind wander elsewhere, making the mind not abide, taming in a completely pure way, for example, placing the mind of a mad elephant in the meaning of equality. Abiding in the calmness of the meaning of one's own tradition, and recognizing that it transcends objects and things. When the movement of non-conceptualization towards external objects naturally ceases, the nature of self-liberation from clinging to self, this is called the activity of the mind flowing outward, arising from within, discriminating the non-existent, clinging to the existent, and all knowledge that holds existence and non-existence as different, is the method of placing the nature of things in a natural state, that is, letting go of the activities of body, speech, and mind, will surely come naturally, one must be skilled in that method, that is, abiding at all times in the nature of not departing from its own nature. Thus, having abandoned the activities of body, speech, and mind, and practicing by relying on secluded places and monasteries, when the appearance of the pure side of wisdom arises, the impurities of the external elements are completely purified, when the appearance of the realm of reality and awareness appears as non-dual, when the body of awareness vajra chain, the self-nature of wisdom, appears manifestly in the external environment, one recognizes oneself, this is called the appearance of the manifestation of reality, since it does not depart from this, wisdom and awareness are non-dual. At this time, the self-nature of wisdom is, since the appearance of the colors of the five wisdoms and the appearance of shapes arise, it is called the appearance of increasing experience. At this time, the transformation of wisdom and the return of reality to itself, therefore it is called not separating or distinguishing samsara and nirvana. What is shown above is, from the point of view of the time when wisdom returns, and the time when the coarse appearances of external objects disappear, the degree of the return of wisdom is that awareness is separated from the wind of karma, and thus the time of abiding without moving arises. With such a meaning, skillful means refers to showing the key instructions of the preliminary and main practices from below. When the appearance of its reality, appears in the intermediate state of its own nature,
Chinese
结束了。此时，法性显现为完全清净的光和光蕴，其境与五智之自光，显现为白色、黄色、红色、绿色、蓝色。地显现为堆积之相，道显现为四智合一之相，于报身各自自性所显之境中。如是生起智慧之口诀，从何而来？乃是从修持之要诀而来。即是说，现观心髓之口诀的要点有二。如是，心已调伏等先已进行。指示一切时中，以前行和正行之义，依于自相续之方法。前行有二：如何行持轮回与涅槃分界的行为次第，以及如何使身语安住，进入本位之仪轨次第。其中，轮回与涅槃分界的行为有三：身体分界的行为，语言和心分界的行为，如何行持的次第有三。如是，做了过去、现在、未来三时中所说之义，身体如何行持，便能从先前的业和业的尽头中解脱，以及无论之后做什么，都不可能进入业的轮转之必要，以及那持续不断的意义，以及最终不进入其中。努力去做，进入密咒殊胜方便之门，依靠其功德，如何获得想要的意义。此外，于此轮回中，无论取了多少身体，若未分清轮回与涅槃，心仍将进入身体，因此，有堵塞那些孔隙的必要。如是，于此之终结篇中说：为了断绝六道逃脱之源。如是，为了堵塞六道众生之源头，没有比这三种分界行为更好的了。同样，语言和心的行为也是如此。此外，作为所依之补特伽罗，具有信心，具有自生大圆满之福分，不执着于此世间，接受解脱之菩提，不做任何非法之事的唯一者，获得。
English
It is finished. At this time, the nature of reality appears as completely pure light and light clusters, and its realm and the self-radiance of the five wisdoms appear as white, yellow, red, green, and blue. The earth appears as a mass, and the path appears as the union of the four wisdoms, in the realm where the individual characteristics of the Sambhogakaya are revealed. How does such wisdom arise? It arises from the key points of practice. That is to say, there are two key points in the instructions of the Nyingtik of Manifest Reality. Thus, having previously engaged in taming the mind, etc., the method of relying on one's own continuum at all times, with the meaning of preliminary and main practices, is taught. There are two preliminaries: the order of how to engage in the conduct of separating samsara and nirvana, and the order of how to settle the body and speech and the ritual of entering into one's own place. Among these, there are three aspects to the conduct of separating samsara and nirvana: the conduct of separating the body, and the order of how to engage in the conduct of separating speech and mind, which has three aspects. Thus, by doing the meaning spoken of in the three times of past, present, and future, how the body is engaged in, one is liberated from previous karma and the end of karma, and whatever one does afterward, it is impossible to enter the wheel of karma, and there is the meaning of that continuousness, and ultimately not entering into it. By making effort, one enters the door of the special means of secret mantra, and by relying on its qualities, how one obtains the desired meaning. Furthermore, in this samsara, no matter how many bodies one takes, if one has not separated samsara and nirvana, the mind will still enter the body, therefore, there is a need to block those holes. Thus, in the final section of this, it says: "In order to cut off the source of escape for the six realms." Thus, in order to block the source of the six realms of beings, there is nothing better than these three separating conducts. Similarly, the conduct of speech and mind is also the same. Furthermore, the individual who is the basis, who has faith, who has the fortune of the Great Perfection of self-origination, who does not cling to this world, who accepts the enlightenment of liberation, who does not engage in any non-dharmic activities, obtains.
Chinese
首先，从传承清净且具足功德的上师那里，圆满接受四种灌顶。为了依止上师，应当受持誓言和戒律等。之后，为了成熟解脱，请求窍诀，献上珍宝黄金等曼扎，再三地请求窍诀。其中有前行和正行两种，这是前行的修持口诀。有两种修持方法，这应当像野兽一样瑜伽修持。上师传授了窍诀之后，应当在尸陀林等处修持。其词句的意义是：轮回是指显现和由识所摄持，涅槃是指由身和智慧所摄持。所谓区分轮回和涅槃，应当从轮回涅槃区分的自性、词义、分类、区分的时间、区分的方法、区分的程度、区分的必要这七个方面来了解。区分轮回和涅槃的自性是：不滞留于轮回的智慧突然生起。词义是：因为对轮回的法生起厌离，不落入三界，所以称为区分轮回。分类有三种：在凡夫的时候，身体区分轮回的行为，语言的，以及心区分轮回的行为。区分的时间是：在灌顶之前，或者在修持正行窍诀的意义之前。区分的方法是：行为应当如何进行的次第，如佛陀的遗教中所说：第一是作事轮，第二是杂事轮，第三是收摄轮。因此，首先进行身体区分的行为，三天或四天或五天等。这样做了之后，身体的征象和程度就圆满了。如果征象和程度没有达到，就再次进行。重复两三次不可能不成功。之后，学习并进行语言区分轮回的行为。如果达到了征象和程度，再学习并进行心区分轮回的行为，并达到征象和程度。像这样，三种的征象和程度的相是：身体出现像房屋腐烂倒塌的相，语言变成说话的源泉枯竭，心变成思维的流转断绝。如果变成这样，就是达到了征象和程度。
English
First, from a Lama who has a pure lineage and is complete with qualities, fully receive the four empowerments. In order to rely on that Lama, one should take vows and precepts, etc. After that, in order to ripen and liberate, request instructions, offer a mandala of precious jewels, gold, etc., and repeatedly request instructions. Among these, there are two: preliminary and main practice. This is the preliminary instruction to be practiced. There are two ways to practice. This should be done as a wild animal-like yoga. After the Lama has taught the instructions well, one should practice in charnel grounds, etc. The meaning of the words is: Samsara refers to appearances and what is gathered by consciousness, and Nirvana refers to what is gathered by body and wisdom. The so-called distinguishing between Samsara and Nirvana should be understood in seven aspects: the nature of distinguishing between Samsara and Nirvana, the meaning of the words, the classification, the time of distinguishing, the method of distinguishing, the extent of distinguishing, and the need for distinguishing. The nature of distinguishing between Samsara and Nirvana is: wisdom that does not dwell in Samsara arises suddenly. The meaning of the words is: because of turning away from the dharmas of Samsara, not falling into the three realms, it is called distinguishing between Samsara. There are three classifications: at the time of ordinary people, the practice of the body distinguishing between Samsara, the speech, and the practice of the mind distinguishing between Samsara. The time of distinguishing is: before empowerment, or before practicing the meaning of the main instruction. The method of distinguishing is: the order of how the practice should be done, as it is said in the Buddha's last testament: first is the action wheel, second is the miscellaneous wheel, and third is the gathering wheel. Therefore, first perform the practice of the body distinguishing, for three days or four days or five days, etc. By doing so, the signs and extent of the body will be perfected. If the signs and extent are not reached, then repeat it again. It is impossible not to succeed by repeating it two or three times. After that, learn and perform the practice of speech distinguishing between Samsara. If it reaches the signs and extent, then learn and perform the practice of mind distinguishing between Samsara, and bring it to the signs and extent. In this way, the appearance of the signs and extent of the three is: the body appears like a house rotting and collapsing, the speech becomes the source of speaking exhausted, and the mind becomes the flow of thinking cut off. If it becomes like this, then it has reached the signs and extent.
Chinese
是山洞变得令人厌恶。分开的程度是：身体与轮回涅槃的作为分离，语言与说话分离，心念停止，思想超越言语表达。必要性有六种：身体分离的必要性有两种：共同的必要性和殊胜的必要性。共同的必要性是：这样身体分离后，对身体的执着就会消失，以前无论获得多少身体，如果没有获得菩提，那么身体对你也没有任何必要。这样执着回归内心，因为脱离了身体的装饰和清洁，所以有平息身体障碍的必要性。做了这个前行，在没有亲眼见到无漏智慧之前，有身体不会产生障碍的必要性。这两个共同之处在于依靠密咒的特殊性，有完全清净身体的罪恶和不善的必要性。殊胜的必要性是：这样对身体的执着消失后，身体与轮回分离，现在不可能再进入三界的身体。这样不进入的话，瑜伽士的身体会去哪里呢？会去化身。这两个殊胜之处在于，身体会完全在所有佛陀的身体的真如中寂灭。同样，语言也有殊胜和共同两种，心也应该知道有两种。这样分离的行为非常重要。身语的行为是作为和行动的方式。首先要做的次第是，想要超越三种界限之前，首先要做这个。与轮回以及显现和意识的联系断绝，这样说。这是分离的三种行为。现在是三种休息：也就是身体的休息依靠三天或四天。同样，语言的休息依靠三四天。然后，心的休息依靠三到四天，这样休息后，瑜伽士的次第被称为身语意自己的休息之地。对此，有学习和六种前行。这是在什么之前进行呢？因为是在亲身体验显现的意义之前进行，所以是前
English
The cave becomes disgusting. The extent of separation is: the body is separated from the actions of samsara and nirvana, speech is separated from speaking, and the mind stops thinking and thoughts transcend verbal expression. There are six necessities: the necessity of separating the body has two aspects: common necessity and supreme necessity. The common necessity is: in this way, after the body is separated, attachment to the body will disappear. No matter how many bodies were obtained before, if bodhi is not attained, then the body is of no necessity to you. In this way, attachment returns to the heart, because it is free from the decorations and cleaning of the body, so there is a necessity to pacify the obstacles of the body. By doing this preliminary practice, there is a necessity that obstacles will not arise in the body until the unpolluted wisdom is directly seen. The commonality of these two is that, relying on the particularity of the secret mantra, there is a necessity to completely purify the sins and non-virtues of the body. The supreme necessity is: in this way, after attachment to the body disappears, the body is separated from samsara, and now it is impossible to enter the body of the three realms. If it does not enter in this way, where will the yogi's body go? It will go to the manifestation body. The supreme aspect of these two is that the body will completely pass into nirvana in the suchness of the bodies of all Buddhas. Similarly, speech also has two aspects, supreme and common, and the mind should also be known to have two aspects. In this way, the act of separation is very important. The actions of body and speech are the ways of acting and doing. The order of what to do first is that before wanting to transcend the three realms, this should be done first. Sever the connection with samsara and with appearance and consciousness, it is said. These are the three acts of separation. Now there are three rests: that is, the rest of the body relies on three or four days. Similarly, the rest of speech relies on three or four days. Then, the rest of the mind relies on three to four days. After resting in this way, the yogi's order is called the place of rest for body, speech, and mind themselves. For this, there are learning and six preliminary practices. What is this done before? Because it is done before directly experiencing the meaning of manifestation, it is preliminary.