Chinese
这非常重要。神，意为神非常纯净和清晰，被称为“埃仲”或“达辛”。歌，意为不通过舌头和嘴唇发出的各种声音。夜叉，意为“阿拉拉”和“黑帕”。还有无嗅的鼻息，各种燃烧的声音，以及“滚布”，意为各种剧烈震动的声音。遍入天，意为各种被切断的词语的混合，以及各种鬼的叫声，这些声音不是从喉咙到舌头、牙齿和嘴唇之间发出的，而是在喉咙里回忆，是各种进入的声音，如空头的“伊”声等。因此，声音有好的、梵天的和坏的，应该表达各种鬼的声音的差别。简而言之，通过自己内心的记忆来思考六道众生的声音，仅仅通过瑜伽士的语言表达，现在所表达的，之后就会切断其身语意的联系。这样做有什么必要呢？这里，区分语言的必要性有两种，殊胜的和共同的。共同的必要性是区分语言的必要性有两种：平息语言障碍的必要性和使执着逆转的必要性。这样，通过对各种声音的学习，进入到阿里和嘎里的咒语念诵中，因此有不区分人和非人的必要性。这也是因为在无数劫中接受身体，说了与接受身体数量相等的语言，对未从三界解脱产生满足感，这种满足感在相续中产生，通过执着逆转来使之逆转。这二者的共同之处在于，依靠密咒的特殊方法，所有语言的非善业都会被净化。殊胜的必要性有两种：这样，通过区分语言，与所有佛的语言无二无别，完全进入涅槃。以界限来区分，意为有六种必要。以上讲述了第四支，即区分语言的行为次第，以及必要性。现在讲述第五支，即区分心与轮回涅槃的行为，以及必要性。像这样，讲述了达到标准等，像这样做了区分语言的行为，语言达到标准是：
English
This is extremely important. 'God' means that the gods are very pure and clear, and are referred to as 'E Trung' or 'Dha Singh.' 'Song' means various sounds not produced through the tongue and lips. 'Yakshas' means 'Alala' and 'Hephag.' There are also scentless nasal breaths, various burning sounds, and 'Drulbum,' which means various sounds of intense vibration. 'All-pervading one' means the mixture of various cut-off words, and the sounds of various ghosts, which are not emitted from the throat to the tongue, teeth, and lips, but are remembered in the throat, are various entering sounds, such as the 'I' sound of an empty head, and so on. Therefore, sounds can be good, Brahmanical, and bad, and the distinctions of the sounds of various ghosts should be expressed. In short, one should contemplate the sounds of the six realms of beings through the memory of one's own mind, and merely through the yogi's verbal expression, whatever is expressed now, later severs the connection of their body, speech, and mind. What is the necessity of doing so? Here, the necessity of distinguishing language has two aspects, the supreme and the common. The common necessity is that the necessity of distinguishing language is twofold: the necessity of pacifying verbal obstacles and the necessity of reversing attachment. Thus, by practicing various sounds, one enters into the recitation of the mantras of Ali and Kali, and therefore there is a necessity of not distinguishing between humans and non-humans. This is also because in countless eons, having taken bodies, and having spoken language equal to the number of bodies taken, a sense of satisfaction arises in the continuum for not being liberated from the three realms, and this satisfaction is reversed by reversing attachment. The commonality of these two is that, relying on the special method of secret mantra, all non-virtuous actions of language are purified. The supreme necessity is twofold: in this way, by distinguishing language, one becomes inseparable from the speech of all Buddhas and completely enters Nirvana. To distinguish by boundaries means that there are six necessities. The above explained the fourth branch, the order of how to practice distinguishing language, along with its necessity. Now, the fifth branch, the practice of distinguishing mind and samsara and nirvana, along with its necessity, is explained. Like this, having explained reaching the standard, etc., having done the practice of distinguishing language in this way, the language reaching the standard is:
Chinese
依靠语言的表达，生起对法性的体验，并且认为说没有毒药没有什么必要，从而使执着反转。即使表达仅仅是言辞，但无法用言辞表达的意义在相续中生起。因此，在外在区分语言的同时，瑜伽士的心也区分轮回与涅槃，并付诸行动。思索过去各种各样的念头，同样地，唤起未来的境，思索各种各样的念头，同样地，现在生起令人恐惧和害怕的念头，痛苦和悲伤的念头，快乐和幸福的念头，平静和确定的念头，激动和威严的念头，以及带有目的和在心中激起兴趣的念头，并且唤起各种各样的快乐、幸福和痛苦。同样地，唤起自己所做之事的念头，现在正在做什么的念头，以及之后将要做什么的念头，如此一来，思绪的起伏之轮便依赖于自己的相续。同样地，思索喜悦和不悦，善良的想法，以及邪恶的想法，如此思索存在与不存在、显现与空性等等一切。对外在的显现进行观察，然后在内心以各种各样的思绪进行思索，自己的记忆如何，自己的念头如何生起，这些在未来都将确定地断绝产生的延续。这就是不转生的关键。如此区分心的作用有两个必要：共同的必要和殊胜的必要。共同的必要有两个：像这样，在心的行为尚未达到标准之前进行修习，心的障碍平息是因为思绪转为禅定。对心的执着反转，就像身体经历无数劫的各种行为一样，心也经历了如此多的念头。由于没有从三界中解脱，所以认为心的业力念头没有意义，从而使执着反转。这两个共同之处在于，通过密咒的方法，为了使心中所有罪业完全清净，所以有必要这样做。殊胜的必要有两个：像这样，依靠对心的执着反转，心不可能进入三界。那么，心去了哪里呢？心去了法身。
English
Through reliance on the expression of speech, experience of the nature of reality arises, and attachment is reversed, thinking there is no need to say there is no poison. Even though expression is merely words, the meaning that cannot be expressed by words arises in the continuum. Therefore, while externally distinguishing speech, the yogi's mind also distinguishes samsara and nirvana, and puts it into action. Thinking about various past thoughts, similarly, arousing future objects and thinking about various thoughts, similarly, now arising fearful and frightening thoughts, painful and sorrowful thoughts, joyful and happy thoughts, peaceful and certain thoughts, agitated and majestic thoughts, and thoughts with purpose and arousing interest in the mind, and arousing various kinds of joy, happiness, and suffering. Similarly, arousing the thought of what one has done, the thought of what one is doing now, and the thought of what one will do later, in this way, the wheel of the ebb and flow of thoughts relies on one's own continuum. Similarly, thinking about joy and displeasure, good thoughts, and evil thoughts, thus thinking about existence and non-existence, appearance and emptiness, and so on, thinking about everything. Observing external appearances, and then thinking internally with various thoughts, how is one's own memory, how do one's own thoughts arise, these will certainly cut off the continuation of arising in the future. This is the key to not taking rebirth. Thus, there are two necessities for distinguishing the function of the mind: the common necessity and the supreme necessity. There are two common necessities: like this, practicing until the activity of the mind has not reached the standard, the obstacles of the mind are pacified because thoughts turn into meditation. Attachment to the mind is reversed, just as the body experiences various actions for countless eons, the mind also experiences so many thoughts. Since one has not been liberated from the three realms, one thinks that the karmic thoughts of the mind are meaningless, thus reversing attachment. The commonality of these two is that through the method of secret mantra, it is necessary to do this in order to completely purify all the sins in the mind. There are two supreme necessities: like this, relying on the reversal of attachment to the mind, it is impossible for the mind to enter the three realms. Then, where does the mind go? The mind goes to the Dharmakaya.
Chinese
是嬉戏。因此，所有佛陀的心与他的心无二无别地完全超越痛苦的需求是共同的。同样，在心部中说：方法的舞姿是移动，所说的话是咒语的词语，无论如何思考的都是禅定。因此，身体、语言和思想的行为达到标志的程度并完成后，应进行三种仪式以使其平静。然后，如上所示的法性显现，三个领域的数量，即门、境和智慧，这三者不可分离的关键，始终是区分界和智慧。因此，一个有福之人放弃了世界的面貌，体验了四种显现的圆满，并在此处证悟成佛，不再显现烦恼。一个中等之人体验了一点点，即使没有时间去体验，但在法性的中阴阶段，他自己的法性也变成了力量，从而证悟成佛。一个下等之人从一位具有特征的上师那里圆满了四种灌顶，并听取了通过直接关键的教导，即使没有体验，也看到了女性的门，并依靠进入的真理的加持，在自性化身佛的净土中呼出气息，不进入子宫的城市，不进入欲望界、色界和无色界这三个领域。因此，对于普通人和声闻等，要高度保密，并且要始终依赖于法性显现的关键。通过这些，将轮回和涅槃区分开来的行为分为五种，并详细地展示了身体的意义。现在，身体的第五十九种姿势，展示了二十一种禁行风的实践，并通过两个方面详细地展示了肢体的意义。首先，展示了行为本身与风结合的特征。如果等等表示，如果指的是从轮回和涅槃区分开来的行为转变，瑜伽士依赖于二十一种身体的行为，想要控制存在于身体内的两万一千六百种风，依赖于身体行为的外部形式，控制风的行为就像蜜蜂的行为一样
English
is play. Therefore, it is common for the mind of all Buddhas to completely transcend suffering without being separate from his heart. Likewise, in the Mind Section it says: the dance of method is movement, what is said is the word of mantra, and whatever is thought is meditation itself. Thus, after the actions of body, speech, and mind reach the extent of signs and are completed, three rituals should be performed to calm them. Then, the nature of reality manifested as shown above, the number of three realms, that is, the gate, the object, and the three inseparable keys of awareness, always separate the realm and awareness. Thus, one fortunate person abandons the appearance of the world, experiences the completion of the four appearances, and becomes enlightened here without the appearance of defilements. A medium person experiences a little bit, and even if there is no time to experience it, in the intermediate state of the nature of reality, his own nature of reality becomes power and he becomes enlightened. A lower person completes the four empowerments from a qualified lama, and listens to the instructions through direct key points, even if he does not experience it, he sees the door of the female, and relying on the blessing of the truth of entering, he breathes out in the pure land of the self-nature manifestation Buddha, and does not enter the city of the womb, and does not enter the three realms of desire, form, and formlessness. Therefore, for ordinary people and hearers, etc., it should be kept highly secret, and one should always rely on the key points of the manifestation of the nature of reality. Through these, the practice of distinguishing between samsara and nirvana is divided into five, and the meaning of the body is shown in detail. Now, the fifty-ninth posture of the body, showing the twenty-one practices of ascetic wind control, and showing the meaning of the limbs in detail through two aspects. First, showing the characteristics of the practice itself combined with the wind. If, etc., indicates, if it refers to the transformation from the practice of distinguishing between samsara and nirvana, the yogi relies on the twenty-one practices of the body, wanting to control the twenty-one thousand six hundred winds that exist within the body, relying on the external forms of the body's actions, the practice of controlling the wind is like the practice of a bee
Chinese
像鹿一样的行为等二十一种，瑜伽士为了发起行为之道而行持，内在气会习惯，外在身体会强壮。如是，肢分的第一要义，即行为自身的特征与气和诀窍的关键相结合而显示。现在，第二个是依靠身体装饰品的特征来结合体验，装饰品等已由“等”字显示。其中，装饰品有骨饰、孔雀饰、镜子等部分，与各自行为的类别相结合而具备。如是，身体的状况应如金书中所说，以缘起轮来做。此时，在城市等处行走时，将流动的气和自己的意识交付给装饰品而行持，清净气的体验不可能在自己的相续中产生。在做这些行为时，在城镇等地行走，不偏离道路，眼睛的观看方式是像谷粒一样观看，不眯眼观看，与自己的体验相结合。坐在地上时，身体蹲坐着，眼睛睁大地看着，自己的心向天空遥远地飞翔。类别和如何做的次第，应参考《珍宝金书》。如是，他们所请示的第九十九个问题，即以苦行持气者的二十一种行为，已将肢分分为两种而显示。现在，关于身体的分类，即第六十个问题，显示二十一种心之执持，以内涵两种方式显示，第一，将法性生起的次第视为三种学处之位而显示，心之执持等已由“等”字显示。其中，为了使自己未把握的心得以把握的关键，以及使已把握的心得以安住的关键，以及如何对安住的心进行修习的次第，从《心之钉》大论中，将心执持于白色“阿”字等，以二十一种方式显示瑜伽士如何生起体验的次第。其中，首先，依靠身体的坐姿的关键，使自己的心安住于处所，身体和意识放松，气导入手指是关键。然后，第二，依靠心的交付方式而使心分离，各自的交付方式