English
Now, because of knowing, there is no basis for the delusion of habits, so the conceptualization of language is naturally liberated. The experience of that is like the appearance of a dream of a mute person. Through the oral instructions of the lama, uncommon experiences are born in the lineage, and because the limits of language are cut off, it is called transcendence of language. That experience is also like determining the taste of all salt with one grain of salt. That is also because it is beyond language and cannot be expressed, and because all the limits of proliferation are completely fulfilled, it is beyond acceptance and rejection. In this way, for the Great Perfection that is free from extremes and completely perfect, it is beyond the extremes of negation and affirmation. That is also kept secret from the Hearers and so on. Through this tantra called "The Sound Transformation of the Certainty of Accomplishment," relying on the direct path of the Vajra Chain of Awareness, one knows one's own awareness and merges into awareness. In this way, the view of being free from extremes and completely perfect is shown without being established in words. Now, the second is to show the view of the actual transcendence of words. That is also because the limits of the assembled body are purified, and one is liberated from the bonds of the four elements; the karma of expression, which is based on speech, is purified, and one is liberated from the limits of verbal conceptualization; the limits of the moving mind are purified, and one is liberated from the view, meditation, and conduct of the language of mental conceptualization; the clinging to habitual tendencies is purified, and one is liberated from the past and future movements; the cutting of the binding afflictions is purified, and one is separated from the cutting that enters the three realms. That is also because all appearances increase into light and color, so delusion naturally ceases. All conceptualizations increase into wisdom, so one realizes that all is equality. The nature increases into non-duality, so the activity of the body is interrupted. The body that combines all of these into one is the Vajra Chain of Awareness. That is also the nature of the wisdom of one's own awareness, the nature of certainty, is that whatever appears is equality, and it is not mixed with anything, so the boundary between samsara and nirvana is cut off. From that arises the sequence called the direct experience of transcendence of words. In this way, it is shown by dividing it into two from the sixth, which shows the nature of transcendence of words without proliferation. Now, relying on the seventh direct key instruction of the first chapter on the arrangement of the body, the first of the four ways of showing the emptying of the three realms,
Chinese
关于指示身语意的要点在于：也就是超越了执着于现识和心智的见解，从而使明点相续显现的意义。那又显现于何处呢？在外境的虚空中，在无云的晴空中，专注于内在的清净明灯。并且，不要超出任何一种眼观方式。明点相续显现清晰，三者的要点是：因为觉性安住于身体，如果身体的要点没有被抓住，觉性就不会显现，所以抓住身体的要点非常重要。例如，如果弯曲幻化身的四肢，就类似于显现。语言是使不可言说的意义依赖于自相续。心是不离所缘的目标。这样，如果确定地遵循身语意各自的要点，觉性的智慧必定会显现。其中，身体的要点是：法身的坐姿如同狮子雄伟地挺立，报身的坐姿如同大象安卧，化身的坐姿如同仙人蹲坐的姿势，不要超出这些。三身的身体要点，不要超出这三种姿势中的任何一种。而且，身体无论做什么，都不要经常超出这些姿势。语言的要点是，在学习语言的次第中：有时断绝语言，甚至不要对他人说一句话。有时即使没有必要也杂乱地说各种话，做十天，这是为了消除语言的错误。之后，安住于语言的次第是：不与他人混杂，不回答问题。在无人的地方，不要否定自己的言语。要做一年。这样做的必要是，为了在语言上产生非凡的能力。因此，在语言上重复和依赖的次第是：在语言中充满词语和喧嚣，在没有获得稳固之前，即使是片刻也不要说话。这样做的必要是，不可言说的意义必定会在自相续中产生。而且，在学习的时候，要依靠寂静的地方，有时去到人群中，即使没有什么可说的，如果心里想什么就说什么，就会受到障碍的影响。还有，在安住的时候，如果与他人混杂，身心就会被念头和行为所扰乱。
English
Regarding the instruction on seizing the key points of body, speech, and mind: That is, transcending the view that clings to manifest consciousness and mental judgment, thereby making the continuum of bindus manifest. Where does it appear? In the outer realm of space, in the cloudless, clear sky, focusing on the inner lamp of complete purity. And do not deviate from any way of looking with the eyes. When awareness clearly manifests the continuum of bindus, the key points of the three are: Because awareness abides in the body, if the key point of the body is not seized, awareness will not manifest, so seizing the key point of the body is very important. For example, if one bends the limbs of a manifestation body, it is similar to manifestation. Speech is to make the inexpressible meaning rely on one's own continuum. Mind is not to be separated from the object of focus. Thus, if one definitely follows the respective key points of body, speech, and mind, the wisdom of awareness will surely manifest. Among these, the key point of the body is: The posture of the Dharmakaya is like a lion standing majestically, the posture of the Sambhogakaya is like an elephant lying down, and the posture of the Nirmanakaya is like a hermit sitting cross-legged; one should not deviate from these. The key point of the body of the three kayas should not deviate from any of these three postures. Moreover, whatever the body does, one should not constantly deviate from these postures. The key point of speech is, in the sequence of training speech: Sometimes cut off speech, and do not even say a single word to others. Sometimes, even if there is no need, speak various things in a disorderly manner for ten days; this is necessary to reverse the errors of speech. Then, the sequence of abiding in speech is: Do not mix with others, and do not answer questions. In a deserted place, do not negate one's own speech. Do this for one year. The necessity of this is to develop an extraordinary ability in speech. Therefore, the sequence of reciting and relying on speech is: Fill the speech with words and clamor, and do not speak even for a moment until stability is attained. The necessity of this is that the inexpressible meaning will surely arise in one's own continuum. Moreover, when learning, rely on a solitary place, and sometimes go into a crowd of people, and even if there is nothing to say, if one says whatever comes to mind, one will be influenced by obstacles. Also, when abiding, if one mixes with others, the body and mind will be distracted by thoughts and activities.
Chinese
如此修习之时，心专注于清净虚空的明灯上，则法性现前的意义得以成就。如是开示了身语意的要点。现在是第二，依靠三种要点而将现前导入自身，所开示的是：三种要点与口诀不可分离。这又是生起智慧的门径，作为眼睛的要点，不可超过三种观看方式。使觉性生起，境为空旷无云的虚空是为要点。作为气觉的要点，依靠气息平缓是为要点。如是任何时候都不可脱离这三者，这被称为法性现前的要点。其余的文句在经文中已经很清楚了。现在是第三，如是修习之后，四种显现如何生起呢？如是所开示的即是法性现前的显现。由于没有超出所修习的范围，所以是修习增上的显现，如明点显现等等。由此觉性达到极致的显现，明点等等转变为身相。之后是法性穷尽的显现，未成立任何自性。文句通过经文就可明白。如是开示了第三，四种显现如何生起。现在是第四，以终极的口诀来开示：以三种不动为基础，身体不动则脉不动，眼睛不动则虚空不动，气息不动则觉性必定不动。以三种安住来衡量，外在显现安住则融入光明，内在蕴聚安住则远离作为和寻觅，秘密气息安住则不会倒退到三界。以三种获得来钉牢，获得出生的自在则真实成办他利，获得进入的自在则有漏不显现而证得真如。获得气心的自在则不可能倒退到三界。如是第五十七，依靠现前的要点之窍诀，开示了清空三界，分为四部分而开示。现在是所请问的第五十八，开示了区分轮回与涅槃的行持。以身体的如是安住，通过第五种意义来开示。引导觉性，开示区分轮回与涅槃的行持，以及自身的必要，以“唉玛，真稀奇”等等来开示，在其他的续部中
English
When practicing in this way, focusing the mind on the lamp of pure space, the meaning of manifesting the nature of reality is accomplished. Thus, the key points of body, speech, and mind are shown. Now, secondly, it shows how to bring manifestation directly into oneself by relying on three key points. It says, "The three key points should not be separated from the instructions." This is the gateway for the arising of wisdom. As the key point of the eyes, one should not go beyond the three ways of looking. The key point for the arising of awareness is the empty sky, free from clouds. The key point for the wind-awareness is to rely on a gentle wind. Thus, one should never be separated from these three at any time. This is called the key point of manifesting the nature of reality. The rest of the text is clear. Now, thirdly, how do the four appearances arise from practicing in this way? The way it is shown is the appearance of the nature of reality. Since it does not go beyond what has been practiced, it is the appearance of increasing experience, such as the appearance of bindus. From that, the appearance of awareness reaching its limit is when the bindus and so on become form. Then, the appearance of the exhaustion of phenomena is when nothing is established as its own essence. The words can be understood through the text. Thus, it shows the third, how the four appearances arise. Now, fourthly, it shows with the ultimate instructions: Establishing the basis on the three immovables: if the body is immovable, the channels are immovable; if the eyes are immovable, the space is immovable; if the wind is immovable, the awareness is definitely immovable. Measuring with the three abidings: if the outer appearance abides, one is absorbed in the light appearance; if the inner aggregates abide, one is free from actions and searching; if the secret wind abides, one will not regress to the three realms. Driving the stake with the three attainments: having power over birth, one actually accomplishes the benefit of others; having power over entering, contaminated things do not appear, and one attains bhuta. Having power over the wind-mind, it is impossible to regress to the three realms. Thus, the fifty-seventh, relying on the key points of manifestation, shows the emptying of the three realms, and is shown in four parts. Now, the fifty-eighth question, showing the practice of distinguishing samsara and nirvana. The way the body is arranged is shown through the fifth meaning. Guiding awareness, showing the practice of distinguishing samsara and nirvana, along with its own necessity, is shown by "Ema, how wonderful!" and so on, in other tantras.
Chinese
从没有揭示的“唉玛，天子喜悦”之声中引出，这揭示了未曾揭示的、意义非凡的要点，是为了让具有信心的众生不住于三界轮回，而进入涅槃之地。这是它的意义。轮回是被显现和意识所包含的法，从痛苦之因产生一切果。涅槃是被法身和智慧所包含的，依靠正确的因，阻止业和烦恼以及一切轮回之法的结果。这二者的因，法和补特伽罗，切断轮回的轮转，进入涅槃之城。如果将二者分开，在色界、欲界和无色界这三界中，依靠身体、蕴、处、界、产生之器和近取而流转；依靠语言表达、名相和众多词语而流转；依靠意识对正确的意义进行颠倒的思考和不同的分别而流转。这样为何会改变呢？因为不了解区分二者的行为，没有这样做，所以身心的联系不会断绝，众生会取不同的身体，从一个到另一个流转，因此会堕入轮回。因此，应当讲述区分轮回和涅槃的方法。这是他的想法。因此，这是引导分支的第一个方面，揭示了区分轮回和涅槃的方法以及自身的必要性。现在，第二个方面是揭示如何进行身体区分的行为的次第，以及必要性和地点，由“在此”等词语来揭示。在此，有身体区分的行为、语言和意识区分的行为这三种。其中，特别要讲述身体区分的行为。也就是说，通过修持法性显现的意义，首先要开始身体区分的行为。其中，“身体是行走”等，去往坟地等不常去的地方，行走的姿势有跑、跳、向上、向下行走、爬行、环绕和逃避。