English
Drawn from the sound of the unrevealed "Ema, son of the gods delights," this reveals the extraordinary key point that has not been revealed elsewhere, in order to lead sentient beings with faith to not remain in the three realms of samsara, but to enter the ground of nirvana. This is the meaning. Samsara is the dharma encompassed by appearance and consciousness, which causes all fruits to arise from the cause of suffering. Nirvana is encompassed by the Dharmakaya and wisdom, which, relying on the correct cause, prevents the results of karma and afflictions, and all the dharmas of samsara. The cause of these two, dharma and the individual, cuts off the cycle of samsara, and leads to the city of nirvana. If we separate the two, in the three realms of the form realm, desire realm, and formless realm, one transmigrates relying on the body, aggregates, places, elements, the vessel of arising, and grasping; one transmigrates relying on verbal expressions, terms, and many words; one transmigrates relying on the mind's inverted thinking about the correct meaning and different discriminations. Why does it change like that? Because one does not understand the practice of distinguishing the two, and has not done so, therefore the connection between body and mind will not be severed, sentient beings will take different bodies, and transmigrate from one to another, therefore they will fall into samsara. Therefore, the method of distinguishing samsara and nirvana should be explained. This is his intention. Therefore, this is the first aspect of guiding the branches, revealing the method of distinguishing samsara and nirvana, along with its own necessity. Now, the second aspect is to reveal the order of how to perform the practice of distinguishing the body, as well as the necessity and place, which is revealed by the words "In this," and so on. In this, there are three practices: the practice of distinguishing the body, the practice of distinguishing speech, and the practice of distinguishing the mind. Among these, in particular, the practice of distinguishing the body will be explained. That is to say, by practicing the meaning of the manifestation of dharmata, one should first begin the practice of distinguishing the body. Among these, "the body is going" and so on, going to places where people do not usually go, such as cemeteries, the manner of going includes running, jumping, going upwards, going downwards, crawling, circling, and fleeing.
Chinese
应当忆念并引发各种旁生（动物）的行事方式。 这样做有什么必要呢？ 因为现在所做的，以后不可能再以同样的方式去做，所以有不退转的必要。 所谓“坐着”，是指在地上跏趺而坐，躺着坐，俯卧，仰卧，侧卧，同样地站立，右伸，左伸，拉弓的姿势，举石头的姿势，双脚并拢站立，后仰，蹲坐，同样地蹲着，像狗一样坐着，跪着，合掌而坐，以及像旁生等各种有情众生一样坐着。 这样做了之后，以后不可能再回到之前所做的状态，所以非常重要。 所谓“扭曲”，是指身体向右扭曲，向左，向上向下扭曲，肠子向脊柱扭曲，胃部向各种方向扭曲，手脚像相交的轮子一样扭曲，身体像各种幻轮一样扭曲，以及与风混合的各种扭曲，还有头部的弯曲、伸展和收缩等动作。 这实际上也有不退转的必要。 所谓“伸展肢体”，是指将手指伸向各种方向，左右摇摆双脚，挥动手臂，转动头部等等。 所谓“收拢”，是指将手指收拢成各种姿势，将手脚收拢成各种姿势，低头等等。 所谓“以各种方式效仿行为”，是指合掌的姿势，礼拜的姿势，吃的姿势，喝的姿势，排泄大小便的姿势，穿脱上衣和下衣的姿势，吹气和系腰带的姿势，解开腰带，穿鞋，脱鞋，戴帽子，脱帽子，穿盔甲，脱盔甲，捶胸，弹指，合掌，骑乘和下马下象，过河，打桩，拉绳子，挖地，放松，解开头发，扎头发，以及旁生等各种行为，以自己的忆念之心先
English
One should recall and initiate the various ways of conduct of animals. What is the necessity for this? Because what is done now is unlikely to be done in the same way later, there is a necessity for non-reversal. "Sitting" means sitting cross-legged on the ground, sitting lying down, lying face down, lying on one's back, lying on one's side, and similarly standing, stretching to the right, stretching to the left, the posture of drawing a bow, the posture of lifting a stone, standing with feet together, tilting the head back, squatting, similarly crouching, sitting like a dog, kneeling, sitting with palms together, and sitting like various sentient beings such as animals. By doing so, it is important because it is unlikely to return to the state of what was done before. "Twisting" means twisting the body to the right, to the left, up and down, twisting the intestines to the spine, twisting the stomach in various ways, twisting the limbs like interlocking wheels, twisting the body into various illusion wheels, and various twists mixed with wind, as well as bending, stretching, and contracting the head. This also has the necessity of non-reversal in essence. "Extending limbs" means stretching fingers in various ways, swaying feet to the left and right, waving arms, turning the head, and so on. "Gathering" means contracting fingers into various postures, contracting limbs into various postures, bowing the head, and so on. "Relying on various forms of actions" means the posture of joining palms, the posture of prostration, the posture of eating, the posture of drinking, the posture of excreting urine and feces, the posture of putting on and taking off upper and lower garments, the posture of blowing and tying a belt, untying it, putting on shoes, taking them off, putting on a hat, taking it off, wearing armor, taking it off, beating the chest, snapping fingers, joining palms, riding and dismounting horses and elephants, crossing a river, driving a stake, pulling a rope, digging the ground, relaxing, untying hair, tying it, and various actions of animals, first with one's own mind of remembrance.
Chinese
因此，发起（观想）。这样做之后，就不会再堕入轮回，这非常重要。像这样安住之后，要行顶礼、绕行和结手印等。如果行为没有彻底结束就进入三界，那么就有必要留下习气。对于众生，无论是天、人、阿修罗、旁生、饿鬼还是地狱这六道众生，瑜伽士都要以心忆念所见到的任何形象，并发愿说：‘愿我能做出与他们的身体相似的形象。’ 这样做了之后，就不会再堕入六道轮回的子宫中。因此，这种行为非常深奥，在其他乘中没有讲授。这样就讲述了身体的行为应该如何进行的次第。现在，用支分来讲述第三个意义，即剖析身体的必要性。‘如是’二字表明，像上面所说的那样，谁具有与结合相应的能力，谁就能彻底断除身体并进行修行。无论身体的行为是自己还是他人的形象，如果能够这样开始，那么在未来就不会再堕入三界，他们的行为就会中断。像那样，身体的行为就像放债一样被舍弃，对身体的执着逐渐消失，就像破败的房屋一样倒塌。那么，这有什么必要呢？这有殊胜和共同两种必要。其中，共同的必要也有两种：平息身体的障碍的顾虑，在没有生起无漏智慧之前，人和非人的障碍就不会发生。为什么呢？因为做了各种各样的身体行为，身体的疾病就会消除，由疾病引起的障碍就不会发生。这是密咒方法的要点，因为这个加持进入身体，人和非人的障碍就不会发生。像这样没有障碍，做了上面各种各样的身体行为，即使在无数劫中获得了身体，但仍然没有从三界中解脱出来，所以有必要消除认为身体没有必要的执着。如果不消除对身体的执着，那么还会再次获得身体。因此，通过共同修习特殊的密咒方法，身体的所有罪业
English
Therefore, initiate (visualization). After doing this, one will not fall into samsara again, which is very important. After abiding like this, one should perform prostrations, circumambulations, and mudras, etc. If the practice is not completely finished and one enters the three realms, then it is necessary to leave imprints. For beings, whether they are gods, humans, asuras, animals, pretas, or hell beings in these six realms, the yogi should recall in their mind any form they have seen, and make the aspiration: 'May I be able to create forms similar to their bodies.' After doing this, one will not fall into the wombs of the six realms of beings. Therefore, this practice is very profound and is not taught in other vehicles. Thus, the order of how bodily actions should be performed has been taught. Now, using the limbs, the third meaning, which is the necessity of dissecting the body, is taught. The word 'Thus' indicates that, as mentioned above, whoever has the ability to engage in union, whoever has the fortune to completely cut off the body and practice, no matter whether the bodily actions are in the form of oneself or others, if one can begin in this way, then in the future one will not fall into the three realms, and their actions will be interrupted. Like that, bodily actions are abandoned like repaying a debt, and attachment to the body gradually disappears, collapsing like a dilapidated house. So, what is the necessity of this? There are two necessities: supreme and common. Among them, there are also two common necessities: allaying the fear of obstacles to the body, and before the stainless wisdom is generated, obstacles from humans and non-humans will not occur. Why? Because by doing various bodily actions, the diseases of the body will be eliminated, and the obstacles caused by diseases will not occur. This is the key point of the secret mantra method, because this blessing enters the body, obstacles from humans and non-humans will not occur. Like this, without obstacles, having done the various bodily actions mentioned above, even if one has obtained a body in countless eons, one is still not liberated from the three realms, so it is necessary to eliminate the attachment of thinking that the body is unnecessary. If one does not eliminate attachment to the body, then one will still obtain a body again. Therefore, by commonly practicing special secret mantra methods, all the sins of the body
Chinese
有必要进行校对。这是殊胜的两种必要。像这样，依赖于对身体的执着消退，通过这样的行为，身体不可能进入三种状态的必要。为什么呢？因为做了各种身体的行为，身体和心识的联系断裂了。那么，这些身体在哪里解脱呢？身体解脱为化身。也就是，各种身体的行为是化现。共同地，将证得与一切佛陀的身体无二无别的圆满涅槃。因此，这被称为通过区分来考察。这样，在展示了肢节的第三个意义，即身体分离的必要性之后，现在展示第四个，即如何进行语言分离的行为的次第，以及必要性。像这样，通过具有征兆来展示。像这样，身体的行为在一天、两天、三天、七天、十一天或半个月内完成。身体上出现征兆，如扭曲，对行为感到厌恶，身体肢节发出强烈的声音，身体流出液体，变得像潮湿的脓液。程度是从身体的一个部位到另一个部位，直到失去记忆。像这样，在达到征兆的程度后，现在开始进行结合的语言分离的行为。因为瑜伽士的语言表达会转变为证悟佛法意义的自性。声音要清晰而强烈。从内心发出声音，表达的方式是发出“khus”的声音，呼喊“哦哦”，哭泣，唱歌，发出“shag”的声音，说“zung”，说“sod”，说“gyob”，说“不要放弃”，以及与这些相反的行为，欢笑，呻吟，嘟囔，说出许多字母的组合，发出声音，说“已经结束了！”，说“过去的征兆会来”，以及与这些相反的行为。同样，用印度语、尼泊尔语等不同的语言，说出自己心中所想的。发出各种旁生的声音，以及经部和赞颂供养的各种细节，以及从各种名称中呼唤，表达由意义的忆念所唤起的心灵的变动程度。像这样，无论说什么，之后都无法撤回所说的话。因此
English
There is a need for proofreading. These are the two kinds of supreme necessity. Like this, relying on the fading of attachment to the body, through such actions, there is the necessity that the body cannot enter the three states. Why is that? Because by doing various bodily actions, the connection between body and mind is severed. Now, where do these bodies become liberated? The body is liberated into the Nirmāṇakāya. That is, the actions of various bodies are manifestations. In common, one will attain complete Nirvāṇa that is non-dual with the body of all Buddhas. Therefore, this is called examining through differentiation. Thus, after showing the third meaning of the limb, the necessity of separating the body, now the fourth, the order of how to perform the practice of separating speech, along with the necessity, is shown. Like this, it is shown with signs. Like this, the actions of the body are completed in one day, two days, three days, seven days, eleven days, or half a month. Signs appear on the body, such as twisting, aversion to actions, the limbs of the body emit strong sounds, fluid flows from the body, and it becomes like moist pus. The extent is from one part of the body to another, until memory is lost. Like this, after reaching the extent of the signs, now begin the practice of combining the separation of speech. Because the yogi's expression of speech will transform into the nature of realizing the meaning of Dharma. The sound should be clear and strong. Expressing sounds from within, the manner of expression is making "khus" sounds, shouting "o o", crying, singing, making "shag" sounds, saying "zung", saying "sod", saying "gyob", saying "do not give up", and actions contrary to these, laughing, groaning, mumbling, saying many combinations of letters, making sounds, saying "it is over!", saying "past signs will come", and actions contrary to these. Similarly, in different languages such as Hindi, Nepali, etc., say whatever comes to mind. Making the sounds of various animals, and various details of sutras and praises of offerings, and calling out from various names, expressing the extent of the mind's movement aroused by the recollection of meaning. Like this, whatever is said, afterwards there is no turning back from what is said. Therefore