English
Third, it shows the practice on the inner body. The two words, body, etc., are clear in the text. Fourth, regarding the taming of body and mind, it shows the practice of mind. The verses of body and mind, etc., are clear in the text. Fifth, it shows the practice of the mind's coming and going, with examples. That is, as mentioned above, the most important thing is the mind, therefore, the most important thing is to examine the coming and going of one's own mind, and similarly, to examine its dwelling, and to examine its going. The nature of the mind cannot be established anywhere, therefore, the mind itself is emptiness, separated from attachment and concepts. Because no reason can be found, examination is just a name, and name has no meaning. Practice is because the mind has no basis, therefore, it is certain that one's own mind has never arisen from the beginning. The extent of such mastery is that there is no establishment in the mind, and knowing that all dharmas have no self-nature, therefore it is grasped. So, is there no reason in the mind at all? If you ask like that, as shown above, the nature of that mind is complete, that is, knowing what has no self-nature. Thus, the fifth method of practicing the mind is shown with examples. These are the twenty-seventh of the body meanings, regarding the method of practicing the mind, shown in five aspects. Now it is the twenty-eighth of the body meanings, showing from where afflictions arise, shown in five inner meanings, first, showing that afflictions arise from self-cause. That is, afflictions are not because there is a reason, but arise from self-cause, there is no other, in ultimate truth there is no self-nature. For example, when a person's eyes are blurred, seeing his own shadow like a ghost, he is very scared. That is because there is wisdom, so he is afraid of afflictions. In fact, it is like being afraid of the body, without the body, the shadow is impossible to appear. Similarly, without wisdom or dharmata, afflictions are impossible to appear. In fact, seeing the shadow is like seeing the body, seeing afflictions arises from seeing the self-nature of dharmata itself. Thus, the first inner meaning, showing that afflictions arise from self-cause. Now the second, showing the knowledge of the number of transforming winds of karma and wisdom. Dharma and afflictions are also the process of the number of coming and going winds, each arising at the time
Chinese
在二十的数字圆满之后，第七个是法性。在那时专注于禅修，智慧不可能额外产生。如是，第二个从业和智慧的转变风的数字来了解显示了。现在第三个依靠真假的境，显示烦恼的生起是：有些人，境的两个词，经文清楚。现在第四个，从无所缘生起烦恼显示是：有些人，所缘的两个词，经文知道。现在第五个，执着二谛而生起烦恼显示是：有些人，轮涅的三个词，经文清楚。如是，这些是：身要义第二十七，烦恼从何因生起显示，以内涵五种来显示。现在从提问转变为其他的身要义第二十八，错觉的自性显示，以内涵三种的显示之第一。在那本身上显示为错觉的智慧是：其他又极善说做了，这六个词经文清楚。现在第二个，五蕴是佛的自主显示是：如是等等显示，上面所显示的那样，没有错觉的自生智慧显现是：只是考察而已，没有不领悟的，从何处生起呢？错觉的显现本来在法性中解脱的关键，显现于显现上解脱，觉性转变上解脱，显现觉性二无别中解脱而生起。如是本来解脱大要诀，六道众生的五蕴是五部佛的身。如是知晓，不需要从其他地方寻求佛。那也不是突然的，而是本来就是五部佛，以前谁也没有觉察到，是因为执着五蕴粗细念头。因此，众生的五蕴也是佛，安住于自主是：身上有八万四千根脉。那些之中特别归纳的脉处有各自的字，依靠那个的光，自性的普贤父母成就，从那本身生起，如果一个众生断命，就等于诋毁了普贤父母，不可思议的身，所以，不要总是诋毁自性的五蕴。不要说坏话等等，要
English
After the number twenty is complete, the seventh is the nature of reality. If you meditate at that time, wisdom will not arise additionally. Thus, the second shows that understanding comes from the numbers of the transforming winds of karma and wisdom. Now, the third, relying on the realm of truth and falsehood, shows the arising of afflictions: For some, the two words of the object are clear in the text. Now, the fourth shows the arising of afflictions from having no object of focus: For some, the two words of the object are known through the text. Now, the fifth shows the arising of afflictions from grasping at the two truths: For some, the three words of samsara and nirvana are clear in the text. Thus, these are: the twenty-seventh body point, showing from what cause afflictions arise, is shown with five inner meanings. Now, transforming from the question to the other twenty-eighth body point, showing the nature of delusion, the first of the three inner meanings. Showing that itself as the wisdom of delusion is: Furthermore, "excellently explained" has been done, these six words are clear in the text. Now, the second, showing that the skandhas are the dominion of the Buddha is: Thus, it is shown by such things. The self-arisen wisdom that appears without delusion, as shown above, is: There is nothing that is not understood by mere examination. From where does it arise? The key to the appearance of delusion being liberated from the beginning in the nature of reality, appearance liberated upon appearance, consciousness liberated upon transformation, arising from the liberation of appearance and consciousness into non-duality. Thus, by the key of the great primordial liberation, the five skandhas of the six realms of beings are the bodies of the Buddhas of the five families. Knowing this, there is no need to seek the Buddha from elsewhere. It is not sudden, but from the beginning, they are the five Buddhas. No one has ever realized this before because of attachment to the subtle and coarse thoughts of the skandhas. Therefore, the five skandhas of beings are also Buddhas, abiding as lords: In the body, there are eighty-four thousand channels. Among these, there are individual letters at the channel places that are particularly condensed, and the light that relies on that, the primordial Samantabhadra father and mother are accomplished. Since it arises from that itself, if one being takes a life, it is equal to slandering Samantabhadra father and mother, the immeasurable body. Therefore, one should not always slander the skandhas of one's own nature. Do not say bad words, etc., but
Chinese
观想普贤如来之身，恒常供养之。如是，第二内涵已阐释五蕴为佛陀之主宰。今阐释第三内涵，依清净智慧之门，使错觉显现为智慧。如水泡等一颂，文义显明。如是等等，乃是于提问之外所转变之身义二十八，即错觉显现之自性，分为三而阐释之。今阐释身义二十九，即身语意之行持皆为佛性，以五种内涵阐释之。首先，依身之行持而阐释行之要诀，以“此外”等阐释之。于提问之外所转变者，亦即瑜伽士之行持，无论作何，皆是法性之嬉戏，无偏颇地显现。身之行住坐卧，顶礼等作为，皆解脱为化身。安住、休息等行持，无论作何，皆于法身及三身中，本来清净之状态中解脱。故身之作为，无论作何，皆是法性。如是，以作为转为道用，乃是依仗拙火风息之力量，从二十一种行持之要诀中生出。如是，依身之行持而阐释解脱之要诀。今阐释第二内涵，依语之言辞而阐释咒语之念诵之要诀，以“语中”等三句，文义显明。今阐释第三内涵，心之分别念解脱于法性，以“有情界”等一颂，文义显明。今阐释第四内涵，于解脱于法性中，亦不成立任何取舍，以“如是”等阐释之。如上所阐释，如是身语意之行持，无论作何，皆是法性。故于此显现声响所摄之法中，此应取，此应舍，皆无有。如是，此应舍弃，亦无有丝毫。如是，于任何取舍皆无有之法性之外，更无有其他。如是，第四内涵已阐释于解脱于法性中，亦不成立任何取舍。今阐释第五内涵，一切作为皆是法性之要诀，以利益众生。
Chinese
为了说明一切皆为佛，瑜伽士对大圆满的证悟是：身体的活动和所做的一切都未超出法性。同样，口中所说的一切都是法性之语的展现。心中所想的一切都未超出法的意念。轮回即是轮回的自解脱，超越即是超越的自解脱，超越即是超越自解脱的关键，瑜伽士应如是观察。仅仅了解其意义，无论显现什么、发生什么、做什么，没有不证悟成佛的。因此，三界的一切众生都在轮回中彻底证悟成佛。如上所述，第二十九个身体要义，即身语意的行为，都说明了一切皆为佛的自性，并以五个内在要义来阐述。现在，第三十个身体要义，与问答无关，即大圆满的自住本然安住之义，说明其未从任何地方产生，并以五个内在要义来阐述的第一个要义是：瑜伽士的身语意三者，以三身解脱的关键，无需从他处寻求。如《庄严经》所说：与其他的真实见解相结合，欲界、色界和无色界三界中存在的各种心识和念头，以及与身体相似的“有”字，所有二元对立的一切的身语意，都未超出法身、报身、化身三身。因此，无需从他处寻求法身、报身、化身三身，因为这是本自解脱的关键。因此，即使寻找，也无从他处获得。如是，首先说明了瑜伽士的身语意三者，以三身解脱的关键，无需从他处寻求。现在，第二个内在要义是，说明无论自心安住何处，都未曾生起的意义是多么奇妙。由于未从任何地方生起，所以自心没有根。由于没有从中产生的地方，所以自心没有基础。如是，观察这无根无基的心性本身，直接见到是多么奇妙，这来自于上师口诀的关键。如是，空性与觉性无二无别的伟大奇妙之展现，即是显现。而且，在法性耗尽的显现之时，被称为佛。
English
To demonstrate that everything is Buddha, a realized Mahayogi observes: all actions of the body and whatever is done do not go beyond the nature of reality. Likewise, all that is spoken by the mouth is a play of the speech of the nature of reality. All that is thought by the mind does not go beyond the intention of the mind of Dharma. Samsara itself is the self-liberation of samsara, transcendence itself is the self-liberation of transcendence, and transcendence itself is the key to the self-liberation of transcendence, the yogi should examine. Just by understanding its meaning, whatever appears, whatever arises, whatever is done, there is not a single thing that does not awaken into Buddhahood. Therefore, all sentient beings of the three realms are completely enlightened in samsara. As mentioned above, the twenty-ninth body point, namely the conduct of body, speech, and mind, all demonstrate that everything is the nature of Buddha, and it is explained with five inner meanings. Now, the thirtieth body point, which is different from the answers to questions, namely the meaning of the Great Perfection's self-abiding natural state, explains that it does not arise from anywhere, and the first of the five inner meanings is: the key to the liberation of the yogi's body, speech, and mind into the three kayas, there is no need to seek it from elsewhere. As stated in the Ornamentation: Combined with other true views, the various minds and thoughts existing in the three realms of the desire realm, the form realm, and the formless realm, and the word "having" similar to the body, all the body, speech, and mind of all dualities do not go beyond the three kayas of Dharmakaya, Sambhogakaya, and Nirmanakaya. Therefore, there is no need to seek the Dharmakaya, Sambhogakaya, and Nirmanakaya from elsewhere, because it is the key to being liberated from the beginning. Therefore, even if you search, there is no place to find it from elsewhere. Thus, it is first explained that the key to the liberation of the yogi's body, speech, and mind into the three kayas does not need to be sought from elsewhere. Now, the second inner meaning is to explain how wonderful it is that the meaning of not arising, no matter where one's own mind abides. Since it does not arise from anywhere, one's own mind has no root. Since there is no place from which it arises, one's own mind has no basis. Thus, observing this rootless and baseless mind itself, it is wonderful to see it directly, which comes from the key of the guru's instructions. Thus, the great and wonderful play of the indivisibility of emptiness and awareness is appearance. Moreover, at the time of the appearance of the exhaustion of the nature of reality, it is called Buddha.
Chinese
无身与智慧，众生即身心聚合。无有分别之处，乃众生未成佛之要点。如是，第二内涵揭示自心无从生起之奇妙之处。现在，第三内涵揭示自之明觉光明之体性，一切法从中自寂，并以譬喻说明。如虚空等六句经文已明示。现在，第四内涵以理证说明心性本自成佛。对于有身者，心性是无有造作的，因为是普遍存在的。除了心之外，没有所谓的佛，因为若有即是错谬。心性是空性，无有执着，一切业与习气皆已清净，法性显现增长，若有不是如此的众生，即是错谬。犹如在肥沃的田地上播种，便能毫不费力地生长出青稞、稻米等果实。如是，第四内涵以理证说明心性本自成佛。现在，第五内涵揭示无法以言词成佛，并具足信心。于此，自之法性，自性显现，本性之安住方式是无有造作的。要点在于普遍存在，无法以言词来确定。因为当下根识对境显现明了，所以其义在法性之位上是清楚的。所证是心性，故于显现中解脱。义与所证无别，故界与智无有分离。仅仅是直视便能解脱，因为本自安住于此自性中。认为言词可以或不可以成佛，皆无任何利益或损害。如是，以上述内容，第三十个身体要义，大圆满自住本位，揭示了义无从生起，并以五个内涵来阐释。现在，不同于提问，第三十一个身体要义，大圆满现量之自要，具足解脱之特征，以四个内涵来阐释的第一个，揭示了众生本自成佛之理。又以“其他”等来揭示，其他是指从真实义转变为由突发因缘所生的血肉之躯的众生，以及光