Chinese
名为“趋入”，即体验深奥法性，作为产生（智慧）的引导。这样做不会出错，就像把蛇放入竹筒中一样。现在，关于直接心髓要点的指示有四：身体和语言的要点如何施加的次第；依靠三种要点将直接体验降临于自身；如此修习后，四种显现如何产生的次第；以及最后的强调口诀。其中，关于身体的要点施加：如果身体没有出现，那就没有出现；一旦出现，智慧就不会存在。这就像如果一个瓶子没有形成，那就没有形成；一旦形成，瓶子内部就不会有空间存在一样。因此，为了使安住于身体的智慧显现，施加身体的要点非常重要。这就像蛇的腿脚，在没有扭动之前不会显现一样。因此，瑜伽士在修习时，身体的要点在任何时候都不能超过三种坐姿。也就是，从《逝后》中说：法身的坐姿、报身的坐姿和化身的坐姿，不能超过这三种。如此施加身体的要点有什么必要呢？对于懒惰的人来说，以报身的坐姿安坐，有必要毫不费力地直接见到智慧。对于精进的人来说，以化身的坐姿安坐，有必要逐渐见到熟悉的智慧，从而立即成佛。对于精进和懒惰各占一半的人来说，以法身的坐姿安坐，有必要在此生见到智慧，从而享受各种显现的佛果。如果不施加这些要点，脉和身体就不会安住而会变化。脉变化，气就不会顺畅。气不顺畅，就会产生各种不同的分别念。产生这些分别念，就不会直接见到法性。如果知道这个要点，就像窗户被堵住的烟雾一样。因此，施加身体的要点非常重要。然后是语言的要点，即断绝言语。首先是学习语言的次第，然后是
English
It is called "Entering," which means experiencing the profound Dharmata, serving as a guide for the arising (of wisdom). Doing so is without error, just like putting a snake into a bamboo tube. Now, there are four instructions on the essential points of direct heart essence: the order of how to apply the key points of body and speech; relying on the three key points to bring direct experience upon oneself; the order of how the four appearances arise from such practice; and the final, emphatic pith instructions. Among these, regarding the application of the body's key points: If a body does not arise, then it does not arise; once it arises, wisdom cannot exist. This is like if a vase is not formed, then it is not formed; once it is formed, space cannot exist inside the vase. Therefore, in order to make the wisdom abiding in the body manifest, it is very important to apply the body's key points. This is like the legs and feet of a snake, which do not appear until it is twisted. Therefore, when a yogi practices, the body's key points should not exceed three postures at any time. That is, from the Afterlife it says: the posture of the Dharmakaya, the posture of the Sambhogakaya, and the posture of the Nirmanakaya, should not exceed these three. What is the necessity of applying the body's key points in this way? For lazy people, by sitting in the posture of the Sambhogakaya, there is a need to directly see wisdom without effort. For diligent people, by sitting in the posture of the Nirmanakaya, there is a need to gradually see familiar wisdom, thereby attaining Buddhahood immediately. For people who are half diligent and half lazy, by sitting in the posture of the Dharmakaya, there is a need to see wisdom in this very life, thereby enjoying the Buddha fruit of various appearances. If these key points are not applied, the channels and body will not abide and will change. When the channels change, the air will not flow smoothly. If the air does not flow smoothly, various different thoughts will arise. When these thoughts arise, Dharmata will not be directly seen. If you know this key point, it is like smoke blocking a window. Therefore, applying the body's key points is very important. Then there is the key point of speech, which is to cut off speech. First is the order of learning speech, then
Chinese
关于地基的修整，以及之后稳固地基的念诵次第。关于言语的训练：首先要分段地说，分段地断句。有时即使没有要说的话，也要随意地说些高兴的话。这样做有什么必要呢？这样做是为了所有佛法的表达都能自行决断。决断之后，就不必再费心思去推敲字句，这样做很有必要。不费心思推敲字句，就能亲眼见到法性，这其中有诀窍。关于安住言语的次第：之后要断绝言语，不与他人混杂，在无人的时候说出自己想要表达的词句。之后，对于所有不属于佛法的胡言乱语，都要做到不散乱。这样做有什么必要呢？这样做是为了让显现转为佛法。之后，如果身体的元素出现问题，就用各种鬼的语言来说话。这样就能从非人的魔障中解脱，这样做很有必要。不要改变牙齿和嘴唇，要说出各种各样的声音。之后，用梵天的声音来说话，这样就能从各种聚合的疾病中解脱，这样做很有必要。要说出各种极度痛苦的声音。用迦楼罗的语言来说话，这样风的迟缓表达就会消失，从而有成就果位的必要。用瓶子的声音来说话，这样就能从各种龙的伤害中解脱。极度地断绝言语，这样就有聚集天众的必要。以压住自性根本位置的字母的方式来说话，这样就能平息由风引起的疾病。同样，以极度压住风的方式来说话，这样风就能安住在自身的位置，这样做很有必要。以幻化的方式来说话，这样就能从莲花病中解脱，从而有元素平衡的必要。以召唤的方式来说话，这样就能平息胆病，从而有元素之业不倒转的必要。以引导的方式来说话，这样就能平息聚合的疾病，从而有元素的作用之业各自清净的必要。以夜叉的语言来说话，说“ཀྲིང་ཏུམ་(藏文)，kring tum(梵文罗马拟音)，कृं तुम्(梵文天城体)，克令 敦(汉语字面意思)”，这样就能从鬼怪的伤害中解脱，从而有不去往夜叉忿怒之地的必要。用龙的语言来说话，这样就能从黑地瘟疫的魔障中解脱，关键在于腹行之ཨི
English
Regarding the preparation of the ground and then the sequence of reciting to stabilize the ground. Regarding the training of speech: first, speak in segments, and cut off speech in segments. Sometimes, even when there is nothing to say, speak whatever joyful things you like. What is the need for this? The need for this is that the expression of all Dharmas can be decided on one's own. By deciding this, there is no need to put effort into analyzing words later, which is very necessary. By not putting effort into analyzing words, there is a key to directly seeing the nature of reality. Regarding the sequence of abiding in speech: after that, cut off speech and do not mix with others, and speak the words you want to express when no one is around. After that, for all the nonsensical talk that is not Dharma, be without distraction. What is the need for this? The need for this is to transform appearances into Dharma. After that, if the elements of the body are disturbed, speak in the languages of various ghosts. In this way, there is a need to be liberated from the harm of non-humans. Speak various sounds without changing the teeth and lips. After that, speak in the voice of Brahma, so that there is a need to be liberated from the diseases of various aggregations. Speak various sounds of extreme suffering. By speaking in the voice of Garuda, the slow expression of wind will be diminished, so there is a need to accomplish the fruition. By speaking in the voice of a pot, there is liberation from the harm of various nagas. By speaking with extreme cutting, there is a need to gather the assembly of gods. By speaking in the manner of pressing down on the letters of the root location of one's own nature, diseases caused by wind will be pacified. Similarly, by speaking in the manner of extremely pressing down on the wind, there is a need for the wind to abide in its own place. By speaking in the manner of emanation, there is liberation from lotus disease, so there is a need for the elements to be balanced. By speaking in the manner of summoning, bile diseases will be pacified, so there is a need for the actions of the elements not to be reversed. By speaking in the manner of guiding, diseases of aggregation will be pacified, so there is a need for the actions of the elements to be purified separately. By speaking in the language of yakshas, saying “ཀྲིང་ཏུམ་(Tibetan), kring tum(IAST), कृं तुम्(Devanagari), Kring Tum(Literal Chinese meaning)”, there is liberation from the harm of spirits, so there is a need not to go to the place of wrathful yakshas. By speaking in the language of nagas, the key to liberation from the harm of black plague is the crawling ཨི
Chinese
发出声音是为了使上部的元素完全平衡。清晰地说出五髻的声音，是为了从魔母和阎罗的伤害中解脱。不与他人混杂言语，是为了不进入众生的身体。无论何时进行念诵经文、心髓、供养、陈述和忏悔等语言上的善行，都要像念诵根本位置的字母一样，以强烈压制等方式进行念诵，这样就能圆满与之前相同的功德。之后，稳定言语并进行念诵。此时，如果出现元素疾病的紊乱，则不要说任何与之前不同的言语，这是为了消除外在错误的言语。之后，身体没有任何表示，口中也不说任何自己的言语，安住于此，依赖于哑巴的意识，是为了在心中生起一切法不可言说的意义。这样做是为了领悟不可言说的意义。没有什么比依赖于心中不可言说的法更殊胜的了。像这样一直做下去，就能远离言语的滋养。远离言语的滋养，一定会消除超越人类的错觉。为了使心专注于目标而不分离，在正行时，要使觉性不与显现分离，这将在下面说明。这样做的好处是，这本身就能消除错觉。像这样抓住身语的关键，依靠三个关键，将显现降临到自己身上，即门的要点、境的要点和气的要点。其中，在门的要点上，不要超过三种观看方式：以法身的观看方式来看，能同时消除错觉的显现；以报身的观看方式来看，能看到清净智慧的显现；以化身的观看方式来看，能获得对气和心的控制。因为以法身的观看方式来看，能熟悉法性，并在法身本身中获得，所以会变得无漏，因此被称为佛。观看报身
English
The purpose of uttering sound is to completely balance the upper elements. By clearly uttering the sound of the five crests, there is a need to be liberated from the harm of mamos and Yama. By not mixing speech with others, there is a need to prevent entering the bodies of beings. Whenever engaging in verbal virtuous deeds such as reciting sutras, essences, offerings, statements, and confessions, by reciting the root letters as if pressing down strongly, one perfects the same qualities as before. Then, stabilizing speech and reciting, at this time, if elemental diseases arise, not uttering anything different from the previous recitation is to eliminate external deluded speech. Then, without any bodily gestures, and without uttering any of one's own speech, abiding in that state, relying on the consciousness of a mute, is to generate in the mind the meaning that all dharmas are inexpressible. By doing so, there is a need to comprehend the inexpressible meaning. There is nothing more superior than relying on the inexpressible dharma in the mind. By doing this at all times, one becomes free from the nourishment of speech. From being free from the nourishment of speech, the delusion that transcends humanity will surely be eliminated. To keep the mind focused on the target without separation, during the main practice, awareness should not be separated from manifestation, which will be explained below. The benefit of doing so is that it eliminates delusion in itself. Like that, grasping the key points of body and speech, relying on the three key points, bringing manifestation onto oneself, are the key point of the door, the key point of the object, and the key point of the wind. Among them, in the key point of the door, one should not exceed the three ways of looking: by looking with the view of the Dharmakaya, the appearance of delusion is eliminated at once; by looking with the view of the Sambhogakaya, there is a need to see the appearance of pure wisdom; by looking with the view of the Nirmanakaya, there is a need to gain control over wind and mind. Because by looking with the view of the Dharmakaya, one becomes familiar with dharmata and attains it in the Dharmakaya itself, one becomes without outflows, therefore it is called Buddha. Looking at the Sambhogakaya
Chinese
因为有观察方式，所以在所有智慧中显现，因此获得了这个报身，因为有身体解脱为光明之要点，所以称为佛。因为有观察化身的方式，所以一切显现都变成非我，因此获得了这个化身，对五大没有阻碍，远离化身刹土本身的损害，所以称为佛。外境之要点是安住在虚空空性之中，从执着事物为实有中解脱，因此需要法性空性和觉性空性二者无二融合。内境之要点是安住在完全清净的明灯之中，法性光明和觉性光明母子相会，因此有从执着空性为自性中解脱的必要。风觉之要点是依靠缓和的风，觉性本身的分别念止息，获得不分别的智慧自然缓和，因此需要觉性本身远离业之风。像这样在所有时间里修持显现之义，四种显现生起，法性显现的显现生起，因此有从心识执着的见解中转变的必要。而且显现有两种，显现的显现和隐蔽的显现两种，这是显现的显现。其中，显现是没有被其他事物阻隔的。三是数字，因为眼、境和觉识三种运作，所以是三。体验越来越增长的显现是两种，显现的体验和觉识的体验两种。其中，这是显现的体验。觉识是心，会改变，而显现不会改变，所以被指出。越来越增长是指显现出许多不同的显现。增长是指比之前更广大。需要从对显现本身的错觉执着中解脱。因为从那之中解脱，所以有从错觉显现中返回的必要。因为觉性达到极限的显现生起，所以有远离所修持的境和执着的必要。觉性是胜观的觉性在感官上显现。极限是显现为五身的闲暇。达到是指没有比那更增长的了。法性穷尽是：