Chinese
请应用于体验中。如果知道这样解脱，那么在显现和意识的前后之间，通过介绍法性，认识到空性即是法性。在智慧的前后之间，通过介绍，确定觉性是空性的。在法性的前后之间，认识到任何显现都是法性，并通过这三者确信上述的解脱。这些阐述了六十二个身体要点，即大圆满的自宗观点，通过四种内在意义，以分支的方式进行了详细解释。现在，为了回答关于身体的安置的六十三个问题，即修行的命脉，首先通过三个分支来阐述，即首先阐述清除心之所住，即修行的基础。这通过“又，关于修行”等来阐述。这里的“又”是强调的词语。上面已经阐述了一些修行的差别，而这里，修行的本质是心之所住，通过定义、习惯等，与上面所说的行为或依赖于对境、区分修行、三摩地、禅定和见解这四种不同。命脉是过去生命的法性执着。像这样，将要阐述清净智慧生起的要点，就像树木的枝叶繁茂一样。这是承诺。心是指一切显现和空性的根本，一切佛和众生的来源。这是关联词。如果一次修行没有把握住，那么一旦把握住，就等于把握住了心的要点。这也要通过经文来确定，即通过纯净的经文，穷尽所表达的内容来确定。修行是指实际上与心混合，这被称为修行。另外，这是指阐述一些修行方式的词语。实际上，修行的要点是特殊的风，特别是各种显现的所依和控制心的方法有很多，但没有不包含前行、正行和后行的。以上阐述了第一个分支的意义，即清除心之所住，即修行的基础。现在，为了阐述第二个内在意义，即依靠六个修行的方便分支，阐述修行者所训练的对境，这通过前行等来阐述。其中，前行有几种方式，这里是方便的第三个分支，即通过训练使心性自然安住
English
Apply it to the experience. If you know liberation in this way, then between the appearance and consciousness, by introducing the nature of reality, recognize emptiness as the nature of reality. Between the before and after of wisdom, through introduction, ascertain that awareness is emptiness. Between the before and after of the nature of reality, recognize that whatever arises is the nature of reality, and through these three, have confidence in the above liberation. These explain the sixty-two points of the body, which is the view of Dzogchen itself, explained in detail through four inner meanings as branches. Now, to answer the sixty-three questions about the placement of the body, which is the life-force of meditation, first, it is explained through three branches, that is, first explaining clearing the mind's dwelling, which is the basis of meditation. This is explained by "Also, regarding meditation," and so on. Here, "also" is a word of emphasis. Above, some differences in meditation have been explained, but here, the essence of meditation is the mind's dwelling, through definition, habit, etc., different from the above-mentioned behavior or reliance on objects, distinguishing meditation, samadhi, contemplation, and views. Life-force is the clinging to the nature of reality of past lives. In this way, the key points of the arising of pure wisdom will be explained, like the flourishing of the leaves of a tree. This is the promise. Mind refers to the root of all appearances and emptiness, the source of all Buddhas and sentient beings. This is a connective word. If one meditation is not grasped, then once grasped, it is as if the key point of the mind is grasped. This is also to be determined through scripture, that is, through pure scripture, exhausting what is expressed. Meditation means actually mixing with the mind, which is called meditation. Also, this refers to the words explaining some ways of meditation. Actually, the key point of meditation is the special wind, and in particular, although there are many supports for various appearances and methods for controlling the mind, there is none that does not include the preliminary, main, and concluding parts. The above explained the meaning of the first branch, which is clearing the mind's dwelling, which is the basis of meditation. Now, in order to explain the second inner meaning, which is relying on the six branches of the means of meditation, explaining the object trained by the meditator, this is explained through the preliminary practices, etc. Among them, there are several ways of preliminary practices, here is the third branch of the means, which is to naturally settle the mind through training.
Chinese
这样做，首先在身体上涂抹酥油等，大约四五天。在那段时间里，身体要非常放松，食物要清淡。然后是练习气息的方法：身体的各个部位一天之内都要进行伸展和收缩。然后第二天做各种身体的弯曲，第三天做各种坐姿，第四天做各种躺卧和翻转。就这样持续三天。然后休息一天。然后再次进行调伏心性的仪式：首先练习天空，然后练习水和火等。然后用四五天的时间，将心识放入墙壁的孔洞和老鼠洞等处进行练习。然后放入针眼和非常细小的孔洞中进行调伏。然后用六七天的时间，用各种方法将心识放入天平中。这样练习一个月或二十多天，就会觉得心识可以随心所欲地安住了。这样调伏后，休息两天，放松身语。这是内在的语言活动：用七天的时间念诵母音。然后练习元音和各种字母。然后练习发音。这样练习半个月，语言就熟练了。然后为了进行大圆满瑜伽，要安住于禁语。就这样，前行要进行两个月或两个半月。第二个内容是依靠六种方法来修习禅定的方法，并展示修习禅定的对境。现在第三个内容是展示将禅修成熟的心性引入正行的实际内容：将心性引入正行。实际内容是：身体要尽可能地放松，放在舒适的坐垫上，保持不动。然后眼睛要睁大，一动不动地注视一个地方。然后轻轻地吸入气息，练习觉知气息的伸缩。然后再次依靠所缘的对境，用三天左右的时间练习觉知。这样做之后，在所有的时间里，都要将气息与觉知一起呼出，保持身体的姿势，将身心分离。无论如何都要将气息尽可能地延长，将身心分离。
English
Do this: first, apply butter and other oils to the body for about four or five days. During that time, the body should be very relaxed, and the food should be light. Then, the method for training the breath is to stretch and contract all parts of the body in one day. Then, on the second day, do various body bends, on the third day, do various sitting postures, and on the fourth day, do various lying down and turning over postures. Continue like this for three days. Then rest for one day. Then, again, perform the ritual of taming the mind: first, practice with the sky, then practice with water and fire, etc. Then, for about four or five days, insert and train the mind in holes in walls and mouse holes, etc. Then, insert and tame it in the eye of a needle and very small holes. Then, for six or seven days, use various methods to put the mind on a scale. By practicing like this for a month or twenty days, you will feel that the mind can be placed wherever you want. After taming it like this, rest for about two days and relax the body and speech. This is the inner activity of speech: spend seven days reciting the vowels. Then practice the vowels and various letters. Then practice pronunciation. By practicing like this for half a month, the speech will become proficient. Then, in order to practice Great Perfection Yoga, one should abide in silence. In this way, the preliminary practices should be done for two or two and a half months. The second topic is to rely on the six methods to cultivate meditation, and to show the object of cultivating meditation. Now, the third topic is to show the actual content of introducing the mind itself, which has matured in meditation, into the main practice: introducing the mind itself into the main practice. The actual content is: the body should be as relaxed as possible, placed on a comfortable cushion, and remain still. Then, the eyes should be wide open, gazing motionlessly at one place. Then, gently inhale the breath, and practice being aware of the expansion and contraction of the breath. Then, again, relying on the object of focus, practice awareness for about three days. After doing this, at all times, exhale the breath together with awareness, maintain the posture of the body, and separate the body and mind. In any case, the breath should be extended as much as possible, separating the body and mind.
Chinese
禅修是关键。如此身心分离而禅修，于三界中，为了断除心识散布的孔道，故当恒常禅修。如是禅修，则对身体的执着消退，身体的疾病得以去除；对语言的执着消退，说话的连续性止息；对心识的执着从根本上消退的征象是，对于世间种种不同的事务，心识不可能投入。如是回转，则身心的关联断绝。众生会出生于天、人、非天、旁生、饿鬼和地狱这六道之中。悬崖与法性无二无别而平等，因此，身体的关键在于，如何安乐而不动摇。语言的关键在于断绝说话。意念的关键在于，风和意识散乱，反复地加以控制，则无分别的智慧必定会自然生起。如是行持，为了使自己的心性与法性相融合，下行气和自己的意识二者向上提。为了使如此的错觉显现得以止息，应当恒常习惯于修习风。如是教导。如是禅修，也应当分段进行，在段落之间，运用随后的觉知，并想要分为三种，即是将随后的觉知融入自己的相续。如是等等，是对于禅修身体的十三种要义的命根之回答，以支分分为三种而作了阐释。现在，对于修习六十四种身体姿势的修习之请问作答，以二者来阐释，首先是简要地阐释修习自身所教导之处，即以“修习之修习”等来阐释。对此，这不是行为和作用的修习，而是对意义的本质，法性显现进行修习。此处，揭示了不显现具有染污的关键，即通过修习清净虚空的明灯和觉性金刚链之身二者，错觉的显现逐渐止息，清净的显现逐渐生起，即以观察门的方式，揭示了钉、虚空之钉和虚空自性之钉这三种，因此恒常不分离。瑜伽士恒常将虚空与觉性相融合，即是修习，是超越其他之殊胜的修
English
Meditation is the key. Thus, separating body and mind and meditating, in the three realms, in order to cut off the channels through which consciousness scatters, one should always meditate. Thus meditating, attachment to the body recedes, and the body's illnesses are removed; attachment to speech recedes, and the continuity of speaking ceases; as a sign that attachment to the mind has receded from its foundation, it is impossible for the mind to engage in various different worldly affairs. Thus reversing, the connection between body and mind is severed. Beings will be born in the six realms of gods, humans, non-gods, animals, hungry ghosts, and hells. The cliff is non-dual and equal with the nature of reality, therefore, the key to the body is how to be comfortable and unmoving. The key to speech is to cut off speaking. The key to the mind is to repeatedly control the winds and the scattering of consciousness, then non-conceptual wisdom will surely arise naturally. Thus acting, in order to blend one's own mind with the nature of reality, the downward-moving wind and one's own consciousness are both raised upwards. In order to exhaust this appearance of delusion, one should always be accustomed to practicing wind meditation. Thus instructed. Having meditated in this way, it should also be divided into sessions, and in between sessions, one should exert the subsequent awareness, and want to divide it into three aspects, that is, to integrate the subsequent awareness into one's own continuum. Thus and so on, is the answer to the life-force of meditating on the thirteen essential points of the body, explained by dividing it into three branches. Now, in order to answer the question of practicing the sixty-four postures of the body, it is explained in two parts, first briefly explaining the object of instruction for one's own practice, that is, explained by "the practice of practice" and so on. In this regard, this is not the practice of action and doing, but the practice of the essence of meaning, the manifestation of reality. Here, the key to not seeing what is contaminated is revealed, that is, by practicing the lamp of pure space and the body of the vajra chain of awareness, the appearance of delusion gradually ceases, and the appearance of purity gradually arises, that is, by the way of looking at the door, the three nails of the nail, the nail of space, and the nail of the nature of space are revealed, therefore they are always inseparable. The yogi always integrates space and awareness, which is practice, which is a superior
Chinese
行持。因此，第一个内容是简要地说明行持自身的教授之处。现在，第二个内容是说明其标志，由“诸法”等来表示。像这样，如果经常修持，就会脱离轮回和涅槃的一切法的行为，在无为的伟大状态中，轻松自在地行走，实际上法的相续已经穷尽，从自己的证悟之道的拥有者那里消失。在这个时候，称为轮回和涅槃二者的联系断绝，这是不可能在三界中返回的关键。像这样行进的时候，对外境的执着和伴随的错觉现象消失，清净法性的现象显现，当体验增长的现象显现的时候，称为轮回的悬崖彻底断绝。像上面所说的那样，这是在说明法性显现的关键，在这里，因为对行持赋予名称并强调说明，所以称为大瑜伽士的行持。这些是把六十四个身体要点分为两部分来解释的。现在，为了说明六十五个身体要点的果的回答，身体的分类，首先说明分支的详细解释的第一个，简要说明果的衡量标准，由“果”等来表示。实际上，没有人能够用语言来表达果，但是，当这种法性穷尽的现象显现，到达有形之物无法显现的地方时，就称为果。为什么要这样做呢？因为自己的证悟之道的见解、修行、行持和愿望的形态都会消失。因此，第一个内容是简要地说明果的衡量标准。现在，第二个内容是从行为中解脱出来，详细说明自己的特征，由“此时上师的”来表示。像这样，在这个法穷尽的时候，因为没有特别执着于自己上师的口诀，所以称为消失。见解、修行和行持的终点，以及伴随的愿望也都是空性的，所以没有特别要做的事情。为什么会空性呢？因为没有显现为法的缘故。因为体验的现象已经穷尽，所以从身体和五种智慧的形态来看，也没有称为佛的存在，也没有其居住的众生。总之，在这里