Chinese
又，关于结合物、肉结合、草药结合、石头结合、树脂结合、顺应心意和不顺应心意的甚深缘起结合，也在其他地方阐述了。如是，第五个内容，讲述了依靠所询问的对境，修习明智的技巧。现在是第六个内容，讲述依靠味的对境，修习明智。关于味，如六味蔗糖等，在其他词语中已经阐述了。现在是第七个内容，讲述修习触。再者，有信心的人前往具相上师处，请教自己的八种瑜伽诀窍。具方便的上师，用一肘高的白胶木床，点燃酥油灯，使其摇曳。在床上铺上羊毛等柔软之物，让弟子身体放松，舒适地躺在上面，使心完全放松，口中含着卡巴康卡的果实。在小树枝上，将两根精良的弓弦，一头固定，好好地绑起来。上师首先轻轻地拨动弓弦。然后逐渐加重，中间休息一下，大约是吃一口糌粑的时间。这样持续十一或二十一天，弟子会感觉自己好像要飞向天空，或者意识变得混乱。过几天，身体和语言会产生非同寻常的快乐。此外，修习明智的诀窍是，依靠珍宝的结合方法，触碰脉的要处，法性自然生起；以及触碰手的动作、风的要处，法性自然生起等等，这些在其他地方有详细阐述。因此，精通方法的人，在木头等床上，身体的姿势，如果是男性，就脸朝下躺着；如果是女性，就仰面朝天躺着。弓箭交错的方法如前所述。如果瑜伽士是水大种，就进行各种水的结合；同样，根据地大等各自的结合来进行，必定会成功，对此毫无疑问。又，关于树木，指名叫菩提树之王，其所有叶子都是三十二瓣莲花
English
Furthermore, the combinations of substances, flesh, herbs, stones, resins, those that accord with the mind, and the profound interdependent combinations that do not accord with the mind, are also explained elsewhere. Thus, the fifth topic explains the practice of intelligence based on the object of inquiry. Now, the sixth topic explains the practice of intelligence based on the object of taste. Regarding taste, such as the six-flavored sugarcane, it is explained in other words. Now, the seventh topic explains the practice of touch. Again, a faithful person goes to a qualified lama and asks for the essential instructions on his eight yogas. The lama who possesses skillful means uses a white sandalwood bed that is one cubit high, lights a butter lamp, and makes it flicker. On top of that, he spreads soft wool and other materials, has the student lie down comfortably with his body relaxed, makes his mind completely at ease, and puts a Kapikacchu fruit in his mouth. On top of a small branch, he ties two excellent bowstrings together at one end. The lama first plucks the strings gently. Then he gradually increases the intensity, pausing in between for about the time it takes to eat a mouthful of tsampa. By doing this for eleven or twenty-one days, the student will feel as if he is about to fly into the sky, or his consciousness will become confused. After a few days, uncommon bliss of body and speech will arise. Furthermore, the essential instructions for practicing intelligence are: by relying on the method of combining precious substances, touching the essential points of the channels, the nature of reality arises spontaneously; and by touching the actions of the hands and the essential points of the wind, the nature of reality arises spontaneously, and so on. These are explained in detail elsewhere. Therefore, one who is skilled in methods lies down on a bed made of wood, etc., with the body posture being face down if male, and face up if female. The method of crossing bows is as explained above. If the yogi's element is water, then various combinations of water are performed; similarly, according to the combinations of earth, etc., success is certain, without any doubt. Furthermore, regarding the tree, it refers to the Bodhi tree, the king of arising, all of whose leaves are thirty-two-petaled lotuses.
Chinese
在阴影中存在。颜色是白色的，像白色的丝绸薄膜。光滑，无论触摸什么都感到舒适，所有花瓣都向右旋转，在美好的时光里发出心灵的声音。在其他树上生长时，不会一起存在。夜晚会发光。由特殊元素的力量构成。是被佛加持过的。这样的东西在整个南赡部洲只有八个。在印度有三个，在中国有两个，在西藏有两个，在扎霍尔只有一个。西藏的在象雄和芒域之间有一个。通过那里的道路文字可以知道。在门隅卡布日有一个。当它自然出现时，取走向右弯曲的三个部分。一些有信仰的人用马血写下各自心脏中产生的种子字，只需触摸叶子，就能确定与法性不分离，心灵的住所会产生。因此，第七个主题通过触摸来展示学习。现在，第八个主题是展示学习心灵住所的方法。心灵的等等通过这些来展示。也就是说，有缘之人放弃世俗之事，用各种方法使自己的上师高兴，向上师请求安住心灵的诀窍，在不受干扰的地方，即使是会扰乱心灵的佛法之事也要放弃。这是学习非物质目标的诀窍。因此，有未把握的心，有把握心的方法，有安住的方法，有依靠安住的方法，有去除依赖的方法，以及发展其本质的关键。对于依赖的心，未把握心而把握的关键是：学习和把握各种物质目标，反复修改和把握，直接学习任何显现来把握心，这样，无论因缘显现什么，都交给它。把握心所达到的程度是：会变得好像什么都不知道一样，事物会变得不确定。如果这样把握了，就要寻找心的住所：安住在因缘显现的任何事物上。首先断绝五种欲望，就会产生对自身没有执着。然后，执着于所交付的事物，而其他
Chinese
不入，三者风不觉内外流动。如是安住，所示之要诀为：于所系之处安住其心，依随觉知，当断心之根本。又因无根本，故所断之心之分别念尽灭，彼灭故，现象认知为色。如是稳固，其增益之要诀为：心自身之体性从何处升起而系念？初无来处，终不寻得去处，如野兽入网，转成团团转。彼时，于法性之自性，在外境与觉知之间，修持法性空性，离于执著，将一切苦乐皆抛诸脑后而修持，必生法性显空不二之体验。彼等乃令心堪能之殊胜要诀。如是，彼等已以身安住之第十三，依于有相之所缘而修持之要诀，以八个内涵而开示。今身安住之第十四，从如是修持中，开示证验之相与量，以二个内涵开示之第一，身语意之相总说为：如是修持等开示，从修持有相与无相之所缘中，身语意之相与量如下而来，是为结语。从彼如是修持，彼身如木棉般轻盈，是身中安住之众生之漏尽之相。身如烛影般空明，是四大之身之容器空虚之相。脚底如泥泞中狮子之行步，以四指或一拃或一肘不触地而行，是得自在于业风之相。对于诸事物，身无碍如螺入水般穿掌而过，是得自在于心之相。彼乃身解脱为化身之量。瑜伽士之语之能力圆满，能运用阿黎与嘎黎，如国王婆罗门之诅咒般无碍，是自性脉处。
English
and does not enter, and third, one does not feel the movement of wind in and out. The key to showing how to abide in this way is: settle the mind on what is focused on. Relying on subsequent awareness is to cut off the root of the mind. Moreover, because there is no root, the thoughts of the mind to be cut off are exhausted. Because that is exhausted, the appearance is recognized as form. The key to enhancing that stability is: from where does the very nature of the mind arise and fixate? Since there is nowhere to come from in the beginning, and no place to go in the end, it becomes like a wild animal caught in a net, spinning around and around. At that time, in the nature of Dharma, between the external object and awareness, cultivating the emptiness of Dharma, free from grasping, abandoning all happiness and suffering in indifference, and experiencing it, it is certain that the experience of Dharma nature, the inseparability of appearance and emptiness, will arise. These are the supreme keys to making the mind workable. Thus, the thirteenth posture of the body, relying on an object with support, is shown with eight inner meanings to show the key to practice. Now, the fourteenth posture of the body, from such practice, showing the aspects of signs and measures, the first of the two inner meanings: the signs of body, speech, and mind are summarized as: Thus, practice, etc., shows that from practicing objects with support and without support, the signs and measures of body, speech, and mind come as follows, which is the concluding statement. From that practice, the body is as light as a cottonwood petal, which is a sign that the outflows of the beings dwelling in the body have been exhausted. The body appears transparent like the shadow of a lamp, which is a sign that the vessel of the elemental body is empty. The soles of the feet walk like a lion in mud, walking without touching the ground by four fingers, a span, or a cubit, is a sign of gaining power over the wind of karma. The body passes through objects without obstruction, like a conch shell entering water through the palm, which is a sign of gaining power over the mind. That is the measure of the body's liberation into the Nirmāṇakāya. The yogi's power of speech is perfected, and being able to use the vowels and consonants, being unobstructed like the curse of a king or Brahmin, is the nature of the root channel.
Chinese
语言文字是口语产生的标志，如同哑巴一样胡言乱语的现象消失，是证悟了不可言说的法性的标志。此外，像鹦鹉学舌一样重复别人的话语，是虚妄之语消失的标志。这是语言在报身中解脱的程度。心的标志是，诸根能够转移到大光明中，这是心从法身化现为报身的标志。中间转移到空性中，是心的生起和感受停止的标志。最后转移到幻身中，是身心联系断绝的标志。此外，如果发现意识进入他人的城市，这是认识到心性唯一的标志。这是心在法身中解脱的程度。以上简要地阐述了第一个内容，即身语意的标志。现在，第二，通过事物耗尽的程度来显示特征，通过“眼睛”等来显示。像这样修习，眼睛不执着于色为我，作为眼睛的感官完全耗尽的标志，自然不会特意执着于色。同样，耳朵的感官不执着于声音，鼻子的感官不执着于气味，舌头的感官不执着于味道，身体的感官不执着于触觉为我，因此，对所触之物的体验全部耗尽，对任何事物都不存在自性，并且能够投入到任何事物中，这是对上等有缘对境修习的程度。这些阐述了身体的第十四个意义，即如此修习的标志和程度的形态，分为两个内容来显示。现在，身体的第十五个形态，即显示中阴的显现，分为三个内容来显示，第一个是显示自性和临终中阴。通过“中阴”等来显示。其中，中阴的自性是连接前后，词义是“中”指两者之间，“阴”指尚未成立前后任何一方的特征。分类而言，自性安住中阴是指前一世的寿命已尽，后一世死亡的时间尚未到来。临终中阴是指不执着于先前的意识，尚未见到后来的法性显现。法性中阴是指不执着于先前的身语形态，后来
English
The letters of language are a sign of speech arising; the cessation of confused speech like that of a mute is a sign of realizing the inexpressible nature of reality. Furthermore, repeating the imitation of others like an echo is a sign of the disappearance of deluded words. This is the extent of speech being liberated into the Sambhogakaya. The sign of mind is the ability of the senses to transform into great clear light, which is a sign of the mind emanating from the Dharmakaya into the Sambhogakaya. Transforming into the intermediate emptiness is a sign of the cessation of the arising and feeling of the mind. Finally, transforming into the illusory body is a sign of the severance of the connection between body and mind. Furthermore, if the consciousness is found to enter the city of others, this is a sign of recognizing the oneness of mind essence. This is the extent of mind being liberated into the Dharmakaya. Thus, the first content, the signs of body, speech, and mind, has been briefly explained. Now, secondly, the characteristics are shown by the extent of the exhaustion of things, which is shown by "eye" and so on. Having practiced in this way, the eye does not grasp form as self, and as a sign of the complete exhaustion of the sense of eye, there naturally arises no deliberate grasping at form. Similarly, the sense of ear does not grasp sound, the sense of nose does not grasp smell, the sense of tongue does not grasp taste, and the sense of body does not grasp touch as self. Therefore, the experience of tangible objects is completely exhausted, and there is no inherent nature in anything, and the ability to engage in entrusting to anything is the extent of practicing on the higher dependent object. These explain the fourteenth meaning of the body, the forms of signs and extent of such practice, which are shown by dividing them into two contents. Now, the fifteenth form of the body, which shows the appearance of the Bardo, is shown by dividing it into three contents, the first of which is showing the Bardo of nature and dying. It is shown through "Bardo" and so on. Among these, the nature of Bardo is to connect the past and future. The definition is that "Bardo" means between two, and "do" means that the characteristics of neither the past nor the future have been established. In terms of classification, the Bardo of abiding in nature means that the lifespan of the previous life has ended, and the time of death of the later life has not yet arrived. The Bardo of dying means that one does not abide in the previous consciousness and has not yet seen the appearance of the later nature of reality. The Bardo of the nature of reality means that one does not abide in the previous forms of body and speech, and later
Chinese
没有到达存在之处的门口。存在的中阴。先前的法性显现消失，之后没有经历蕴和界等。地界在各自的情况下进行考察。中阴显现的法性是：不是从自他产生的，显现容貌，处于业和烦恼的迷乱之轮中的法性是被外在色蕴束缚，将微尘执着为我。中间受蕴束缚，感受快乐和痛苦。内部识蕴束缚，将一和多执着为自续。秘密行蕴执着于烦恼的各种集合。如实知，由识蕴束缚，收集境和知识的各种分别念，并且其相聚集为十八界，收集根的境和直接的差别并且连接。烦恼是六根本烦恼作为迷乱的基础。二十近烦恼连接业和习气的界限。显现为境是：色以粗大的基础执持，声音显示显现声音的名称。气味表示接近的感觉。味道使平等的业相违背。触觉使行为被体验。法执持轮回和涅槃二者的体性。自性存在的定义是：自己产生接近接受，并且显现容貌，以及收集空性的边，处于存在世间和已逝的法性中，中间是前后二者的分界线。多是指具有二取。临终中阴的法性是：地融入地，因此外在身体失去力量，内在知识变得模糊，内在根和身体的光彩消失。外在地水火风的光彩消失等现象发生。水融入水，因此外在从根的门中欲望通过业力能够承受三种水。内在知识变得昏沉，因此内在身体和肢体的力量减弱，外在最初的水等形成。并且火融入火，因此外在成熟的火的光彩消失。内在知识变得模糊，因此外在成熟的肩膀的光彩消失。内在身体的边缘失去温暖。风融入风，因此外在呼吸粗重增加。内在知识变得散乱，因此外在显现境的执