English
conduct. Thus, the first content is a brief explanation of the teaching place of conduct itself. Now, the second content is to show its signs, which are indicated by "all dharmas" and so on. In this way, if one constantly practices, one will be separated from the actions of all dharmas of samsara and nirvana, and walk easily and freely in the state of great non-action, and in reality, the continuum of dharma will be exhausted, and one will disappear from the owner of one's own realized path. At this time, it is said that the connection between samsara and nirvana is severed, which is the key to not being able to return in the three realms. When one goes like this, the perception of external objects and the accompanying delusory phenomena cease, and the phenomena of pure dharmata appear. When the phenomena of increasing experience appear, it is said that the precipice of samsara is completely cut off. As stated above, this is to explain the key to the manifestation of dharmata. Here, because the name is given to conduct and emphasized, it is called the conduct of the great yogi. These are explained by dividing the sixty-four body points into two parts. Now, in order to explain the answer to the sixty-five body points of the fruit, the classification of the body, first explain the first of the detailed explanations of the branches, and briefly explain the measurement standard of the fruit, which is indicated by "fruit" and so on. In reality, no one can express the fruit in words, but when this phenomenon of the exhaustion of dharmata appears and reaches the place where tangible things cannot appear, it is called fruit. Why is this done? Because one's own views, practices, conduct, and forms of wishes of the realized path will all disappear. Therefore, the first content is a brief explanation of the measurement standard of the fruit. Now, the second content is to be liberated from actions and to explain one's own characteristics in detail, which is indicated by "at this time of the lama". In this way, at this time when the dharma is exhausted, because there is no special attachment to the oral instructions of one's own lama, it is called disappearance. The end of views, practices, and conduct, as well as the accompanying wishes, are also empty, so there is nothing special to do. Why is it empty? Because it does not appear as dharma. Because the phenomena of experience have been exhausted, from the form of the body and the five wisdoms, there is also no existence called Buddha, nor are there sentient beings residing there. In short, here
Chinese
因为任何事物都不存在，所以无处可去，也无处可来。这是第六十五个身体意义，将身体的形态分为两部分来展示。现在是第六十六个身体形态的解释，详细展示了断除轮回之流的答案，分为三部分展示，第一部分：以极其深奥的口诀要点，展示从轮回中解脱，以“轮回”等来展示，轮回是指难以舍弃的。也就是生老病死的四条河流，因为想要断除难以逾越的河流，所以首先要遣除身语意的执着，即使做了区分轮回与涅槃的行为，之后也要以现量的方式，持续不断地专注于法性要点。这样做了之后，四种显现达到极致，就不会进入三界。这是第一个意义，以极其深奥的口诀要点，展示从轮回中解脱。现在是第二部分，依靠以计算来结合错乱，展示错乱止息的时间，以“以计算来结合错乱”等来展示，错乱是指十二缘起中的十二种错乱方式，从中产生轮回。以计算的方式来结合其时间，计算并确定轮回的起始和终结时间，以及过去的时间到何时止息，通过了解止息错乱的第一个要点，掌握错乱存在的时间长度，掌握之后就能认识到最终止息的时间，对此专注并努力行善，就能巧妙地从中解脱。这是第二个内容，依靠以计算来结合错乱，展示错乱止息的时间。现在是第三部分，作为支分意义，展示不颠倒的学习基础，超越六种能胜的六种过失，以“六种能胜”等来展示，也就是在止息错乱时，要从六种能胜达到极致的状态中返回，如果没有达到极致的状态就无法止息。其中，能胜最初的上师非常重要，通过以上师为榜样进行学习，通过学习上师、前辈和智者们的言论，并且在听闻时，对于各个乘的自语不混杂，所表达的内容纯正无误。
English
Since nothing exists at any time, there is nowhere to go and nowhere to come from. This is the sixty-fifth body meaning, showing the form of the body divided into two parts. Now is the sixty-sixth explanation of the body's form, showing in detail the answer to cutting off the stream of samsara, shown in three parts. The first part: with the key point of the extremely profound oral instruction, showing liberation from samsara, shown by "samsara" and so on. Samsara refers to what is difficult to abandon. That is, the four rivers of birth, old age, sickness, and death. Because one wants to cut off the river that is difficult to cross, one must first dispel the attachment of body, speech, and mind. Even after doing the practice of distinguishing between samsara and nirvana, one must then constantly focus on the key points of the Dharma nature in a direct way. By doing this, the four appearances reach their limit, and one will not enter the three realms. This is the first meaning, showing liberation from samsara with the key point of the extremely profound oral instruction. Now is the second part, relying on combining delusion with calculation, showing the time when delusion ceases, shown by "combining delusion with calculation" and so on. Delusion refers to the twelve ways of delusion in the twelve links of dependent origination, from which samsara arises. Combine its time with calculation, calculate and determine the beginning and end times of samsara, and how far back in the past the cessation will occur. By understanding the first key point of ceasing delusion, grasp the length of time that delusion exists. Once grasped, one can recognize the time of final cessation. Focus on this and strive to do good deeds, and one will skillfully liberate from it. This is the second content, relying on combining delusion with calculation, showing the time when delusion ceases. Now is the third part, as a branch meaning, showing the basis of learning that is not inverted, surpassing the six faults of the six conquerors, shown by "the six conquerors" and so on. That is, when ceasing delusion, one must return from the state where the six conquerors have reached their limit. If one has not reached the state of limit, one cannot cease it. Among them, the initial guru is very important. By taking the guru as an example for learning, by studying the words of the guru, predecessors, and wise people, and when listening, the self-language of each vehicle is not mixed, and the content expressed is pure and without error.
Chinese
如果上师所说的能够反复验证，那么，如果在之前所说的情况下，没有遗漏和错误地发生了一致，这就是最初修习的征兆，因此可以依止上师。如果最后随随便便地说，没有紧接着前面的内容，就不能依止，因为上师不是真正的，所以应该舍弃这样出现的上师。这样，因为所说可以反复验证，所以任何口诀都可以比对。即使一位上师有成百上千无数的弟子，但在一个诀窍上能够一致，是因为没有掺杂加持，所以一定会生起特殊的证悟。如果变得不同和混乱，用分别念的言辞来消除和掺杂，就和世间的传说以及各种学问等没有区别了。这样，如果口诀能够反复验证，现在就应该修习它的意义，这样就能安住于一个地方。如果口诀变得混乱，即使修习也无法安住于一处，这就是口诀没有击中要害的征兆。这样，如果能够安住在坐垫上，并且通过体验能够经受住违缘，就是在出现巨大的痛苦和猛烈的违缘时也不会退失。这样，通过体验能够经受住违缘，就会产生行为上的持久力，能够在尸陀林和妖魔鬼怪居住的地方，无所畏惧地游走。这样，行为上的持久力是可以反复验证的，即使反复地应用它，也不会有矛盾和不一致，会出现像安住在坐垫上一样自然的状态。这样，如果达到了六种标准，就不会白白浪费法性所产生的果实。如果未达到标准，过失就是行为无法反复验证，因为没有抓住要点，所以弟子没有走到尽头。因为弟子没有走到尽头，所以言辞变得不同和混乱，口诀无法比对。因为无法比对，所以依靠分别念来修习也无法安住于一处，因此不会生起体验。因为没有生起体验，即使说有体验，在出现猛烈的违缘时，也会被猛烈的违缘带走，被痛苦带走。被带走后，即使修行也无济于事，因为处于恐惧和胆怯之中，所以会出现障碍。出现障碍就无法达到见地的尽头。
English
If what the Lama says can be repeatedly verified, then, if in the previously spoken situation, there is a consistency without omissions or errors, this is the sign of initial practice, therefore the Lama can be relied upon. If, in the end, one speaks haphazardly, without the latter following directly from the former, then one cannot rely on it, because the Lama is not genuine, and such a Lama should be abandoned. Thus, because what is said can be repeatedly verified, any instruction can be compared. Even if one Lama has hundreds and thousands of countless disciples, if they can agree on one key instruction, it is because there is no mixture of blessings, and special realization will surely arise. If it becomes different and confused, using discriminating words to eliminate and mix, it will be no different from worldly tales and various sciences. Thus, if the instruction can be repeatedly verified, now one should meditate on its meaning, so that one can abide in one place. If the instruction becomes confused, even if one meditates, one cannot abide in one place, which is a sign that the instruction has not hit the key point. Thus, if one is able to sit on the cushion, and through experience can withstand adversity, it means that one will not regress when great suffering and fierce adversity arise. Thus, through experience, one can withstand adversity, and one will have lasting power in conduct, being able to wander fearlessly in charnel grounds and places inhabited by fierce demons and spirits. Thus, lasting power in conduct can be repeatedly verified, and even if applied repeatedly, there will be no contradiction or inconsistency, and a natural state like sitting on a cushion will arise. Thus, if one reaches the six standards, the fruit produced by the Dharma nature will not be wasted. If the standard is not reached, the fault is that the conduct cannot be repeatedly verified, because the key point has not been grasped, so the disciple has not reached the end. Because the disciple has not reached the end, the words become different and confused, and the instruction cannot be compared. Because it cannot be compared, even if one meditates relying on discrimination, one cannot abide in one place, and therefore experience will not arise. Because experience has not arisen, even if one says one has experience, when fierce adversity arises, one will be carried away by fierce adversity, carried away by suffering. After being carried away, even if one practices, it will be of no avail, because one is in fear and timidity, so obstacles will arise. When obstacles arise, one cannot reach the end of the view.
Chinese
因此，没有自以为是的想法，就无法脱离三界，也无法从六种过失中解脱。当六种能忍达到圆满时，必定能从上六道中获得解脱。因此，通过修习六种能忍，就能断绝三界轮回的延续。如是，关于身体安置的第六十六个问题，即关于断绝轮回之水流的回答，已分为三部分进行阐述。现在，关于身体安置的第六十七个问题，即关于食精的问答，将详细阐述。在对支分的详细解释中，首先通过三个要点进行阐述：首先是向收集者展示带有惊叹之词的教诲。通过“精华”等词语来展示。其中，“精华”指的是显现的精华、智慧的精华，以及滋养身体和食物瑜伽的精华这三种。而这种滋养身体的食精之法极为深奥，其他密续中普遍宣讲，但其他所有密续都未曾阐述。唉玛，这是天神的语言，将要讲述非常奇妙的事情。这是承诺。收集者，天神之主，为了众生的利益，请谛听。这是召唤并给予教诲。如是，第一个要点是向收集者展示带有惊叹之词的教诲。现在，第二个要点是依靠甚深缘起，特别是依靠五种食精之法，使瑜伽士的身体得以增长，并具备功德。通过“珍宝”等词语来展示。这里展示的是珍宝的食精之法，包括混合各种珍宝的食精之法，以及单独使用珍宝的食精之法这两种。单独使用是指：水银的炼制，包括熔化、调伏、提炼和食用四种方法。熔化是指：使用朱砂和蓝矾。或者，将康巴或铁制的密封容器良好地封闭。在容器内部，将上述两种物质中的任何一种制成豌豆大小的颗粒。加入黑酥油和碱粉，将容器口良好地封闭，用碱土将缝隙仔细地封好。然后将其放置在煤炭中，用风箱吹火。在鼻孔处插入金丝。当容器内部出现水银时，外部会出现水滴。此时停止加热，打开容器取出水银。这种方法要重复三次。