English
Twenty-one practices, such as deer-like behavior, are performed by yogis to initiate the path of action. When practiced, the inner air becomes accustomed, and the outer body becomes strong. Thus, the first meaning of the limb, the characteristic of the practice itself, is shown in conjunction with the air and the key points of the instructions. Now, the second is to rely on the characteristics of bodily ornaments to combine with experience. Ornaments, etc., are indicated by the word "etc." Among them, ornaments include bone ornaments, peacock ornaments, mirrors, and other parts, which are combined with the categories of their respective practices and possessed. Thus, the state of the body should be done with the wheel of dependent origination as described in the Golden Book. At this time, when walking in cities and other places, by entrusting the flowing air and one's own consciousness to the ornaments and practicing, the experience of purified air cannot arise in one's own continuum. When performing these practices, one goes to towns and places, etc., without deviating from the path, and the way of looking with the eyes is to look like grains, without squinting, and combine it with one's own experience. When sitting on the ground, the body sits squatting, the eyes look wide open, and one's own mind soars far into the sky. The categories and the order of how to do it should be consulted in the Precious Golden Book. Thus, the ninety-ninth question they asked, the twenty-one practices of the ascetic who holds the air, has been shown by dividing the limbs into two. Now, regarding the classification of the body, the sixtieth question, showing the twenty-one holdings of the mind, is shown in two ways of meaning. First, showing the order of the arising of Dharma nature as holding the position of the three trainings, the holdings of the mind, etc., are indicated by the word "etc." Among them, the key to making one's own ungrasped mind grasped, and the key to making the grasped mind abide, and the order of how to train the abiding mind, from the great commentary of the Heart Nail, holding the mind on the white "A" (ཨ，अ，a，阿) syllable, etc., shows the order of how the yogi arises experience in twenty-one ways. Among them, first, relying on the key of the body's posture, to make one's own mind abide in its place, relaxing the body and consciousness, and directing the air into the fingers is the key. Then, second, relying on the way of entrusting the mind to separate the mind, the respective ways of entrusting
Chinese
因此，无论如何将风和心识远远地抛出去是关键。 像这样经常练习，最终身体和心识的联系就会断裂。 这是不再返回三界的关键。 像这样做了之后，第三个是依靠心识的习惯力量，见到法性自身的本性，就像通过禅修体验到的心髓光芒一样生起。 这就显示了分支的第一个意义，即法性生起的次第。 现在显示与风脉分离，这是通过“此时”等来显示的。 像这样，在修持心识专注的时候，身体为主的禅定，依靠语言的禅定，以及心识的要点为主的禅定，要分别与各自的情况相结合。 此外，由于自己的心识与瑜伽相应，应该使身体和心识平静下来。 在这个时候，心识不变，与风脉分离，将觉知与风的流动混合，并向外抛出和向内收摄是关键，不要分心于其他事物。 也就是像六识的孔一样放置，以及使五根朝上的那些，有经验的瑜伽士应该依靠，这样瑜伽士就会生起体验，心识的分别念就会停止。 作为停止的标志，内外的流动也会停止。 这些显示了六十种作用中的第二十一种心识专注。 现在显示身体的各种姿势，即二十一种束缚的标志。 在分支的详细解释中，首先通过两种方式显示，首先显示应该做的次第，这是通过“死亡”等来显示的。 在那里面，瑜伽士想要观察二十一种死亡的征兆，比如天空中的影像是否消失，以及是否从颅那城升起了一个死亡之主的灰色魔鬼等等。 首先，要使自己的上师高兴，然后去坟墓或者非常僻静的地方，那里没有人走动。 用自己上师拥有的财富来供养，并做广大的朵玛。 同样，也要让其他的众生感到满意，并通过食物等来让他们高兴，并进行积累资粮的区分。 同样，也要让其他的众生，比如动物等感到满意，并通过食物等的残余和那一部分来让他们高兴。 通过积累资粮的区分，可以遣除障碍。 此外，善
English
Therefore, it is key to throw wind and mind far away, no matter what. By doing this constantly, the connection between body and mind will eventually be severed. This is the key to not returning to the three realms. After doing this, the third is that by relying on the habitual power of the mind, seeing the nature of Dharma itself arises like the essence of light experienced through meditation. This shows the first meaning of the branch, the order of the arising of Dharma. Now, showing the separation from the wind-horse is shown by "at this time" and so on. Like this, at the time of practicing mind-holding meditation, the meditation that is mainly the body, the meditation that relies on speech, and the meditation that is mainly the key point of the mind, should be combined with their respective situations. Furthermore, since one's own mind is endowed with yoga, one should calm the body and mind. At this time, the mind is unchanging, separated from the wind-horse, mixing awareness with the movement of wind, and throwing it outward and gathering it inward is key, without being distracted by other things. That is, placing it like the holes of the six consciousnesses, and making the five senses face upwards, the experienced yogi should rely on, so that experience arises for that yogi, and the conceptual thoughts of the mind cease. As a sign of cessation, the movement inside and outside also ceases. These show the twenty-first mind-holding of the sixty actions. Now, showing the various postures of the body, the twenty-one signs of binding. In the detailed explanation of the branch, it is first shown through two ways, first showing the order of what should be done, which is shown by "death" and so on. In that, the yogi wants to observe twenty-one signs of death, such as whether the image in the realm of the sky has disappeared, and whether a gray demon of the Lord of Death has risen from the city of Runa, and so on. First, one must please one's own guru, and then go to a cemetery or a very secluded place where no one walks. Offer with the wealth that one's own guru possesses, and make a great torma. Similarly, one should also please other beings, and make them happy with food and so on, and make a distinction of accumulating merit. Similarly, one should also please other beings, such as animals, and make them happy with the leftovers of food and so on, and with that part. By distinguishing the accumulation of merit, obstacles can be averted. Furthermore, virtue
Chinese
积累清净的戒律和清净的善知识意愿的资粮，现在应当检查死亡的征兆。也要向喇嘛和护法祈祷。如是宣说前行之次第后，现在第二是检查死亡，宣说包括遣除疾病的仪轨。从“此后”等开始宣说，此后，也要检查外在的七种死亡征兆，内在的七种，以及秘密的二十一种死亡征兆。如是检查后，如果不好，就要按照《绿松石书》中所说的，开始进行遣除的方法。如果征兆好，就向自己的上师祈祷。如是，与经文意义一致的，将检查死亡的二十一种方法分为两部分进行宣说。现在是关于身体安放的请问，第二十二个问题是宣说大圆满的自宗见解，首先以四种支分之义进行广说。劝请结集者谛听，并将自宗见解的自性仅以词句进行宣说，从“为利有情”等开始宣说。导师很好地给予结集者说：您自己已经证悟了，为了利益他人，为了有情众生的利益。像这样的章节的开头，问了这么多，天子，喜自在，您真好啊！特别是为了怜悯三界众生，您在本章的开头，将见解引导至何处而结束呢？作为对这个问题的回答，我所宣说的没有错误和谬误，请您好好记住。如是教诫结集者后，自心的实相，如心之影像，如是，似像和实相二者，在自心中圆满，不落于任何一方。在其之上没有其他，故为大，印度也没有断绝。如是自心本来没有产生，故没有边际和偏颇。如是，像专注于目标一样的，了悟与不了悟，知道与不知道，理解与不理解，解脱与不解脱等等都已穷尽。但暂时以言词确定下来，是随顺所化众生的意愿。真实而言，在任何自性中也没有成立，在词语和文字的任何名言中也无法找到。
English
Having accumulated the merits of pure discipline and the pure intentions of virtuous friends, now one should examine the signs of death. One should also pray to the Lama and Dharma protectors. Having thus shown the preliminary steps, now the second is to examine death, showing it together with the rituals for averting illness. Starting with "Thereafter," etc., it is shown that thereafter, one should also examine the seven external signs of death, the seven internal ones, and the twenty-one secret signs of death. Having examined in this way, if it is bad, then according to the methods described in the Turquoise Book, one should begin the methods of averting it. If the signs are good, then pray to one's own Lama. Thus, in accordance with the meaning of the scriptures, the twenty-one methods of examining death are divided into two parts and explained. Now, regarding the question about the placement of the body, the twenty-second question is about explaining the view of Dzogchen itself, first explained extensively with the meaning of four branches. Urging the compiler to listen attentively, and explaining the nature of one's own view in just a few words, starting with "For the sake of sentient beings," etc. The teacher gives well to the compiler, saying: You yourself have already realized it, for the benefit of others, for the benefit of sentient beings. At the beginning of this kind of chapter, you asked so much, son of the gods, Joyful Lord, you are excellent! Especially for the sake of compassion for the sentient beings of the three realms, where did you lead the view to the end at the beginning of this chapter? As an answer to this question, what I have explained has no errors or mistakes, please remember it well. Having thus instructed the compiler, the reality of one's own mind, like the image of the mind, thus, both the likeness and the reality, are complete in one's own mind, not falling into any side. Above that there is nothing else, therefore it is great, and India has not ceased either. Thus, one's own mind is originally unborn, therefore it has no limits or biases. Thus, like focusing on an object, understanding and not understanding, knowing and not knowing, understanding and not understanding, liberation and non-liberation, etc., are all exhausted. But temporarily establishing it with words is done according to the wishes of the trainable beings. In truth, it is not established in any essence, and it cannot be found in any expression of words and letters.
Chinese
在此，如果用词语来表达，就是这样。 这样，首先劝请听众注意第一个分支的意义。 然后，仅以词语显示了见解的自性。 现在，为了显示第二个分支的意义，即如何从共同的乘法中超胜出来的七个特殊词语，就是通过“法性现量要诀”等来显示。 也就是，大圆满具有法性现量的要诀。 业力没有好坏的要诀。 根器没有锐利迟钝的要诀。 自生智慧本身不是通过胜解慧来决定的，也不是可以决定为根器的行境的要诀。 词语对成佛没有帮助，也没有带来损害的要诀。 这九乘次第的见解，因为是依靠分别念执着的，所以对成佛没有任何帮助和损害的要诀。 这三身五智，按照密宗共同的观点，认为是果，而这本身就是道的要诀。 仅仅通过看到法性现量窍诀之门。 确定不会进入胎生的城市（轮回）的要诀等七个要诀，超胜了这些共同的乘法。 也就是说，即使做了各种各样的善业，也没有对法性有所帮助。 即使做了各种各样的恶业，也没有对法性本身的体性带来损害的要诀是：例如，对于没有信心和精进没有大小的两个人。 同时从一位具有功德的上师那里接受法性现量的诀窍的灌顶。 接受诀窍后。 在尸陀林等一个地方进行修持的时候。 其中一个人为了我亲眼看到修持等显现的意义，积累了各种各样的善业。 在那之后进行修持，也不可能出现大小的差别。 所以，这是善业没有带来帮助的要诀。 如果做了各种各样的恶业。 在那之后观察修持的显现。 因为不会有任何差别。 所以，这是恶业没有带来损害的要诀。 因此，一个人持续修行六度。 一个人造作了五无间罪。 这两个人同时接受诀窍后。 因为精进没有大小，所以进行修持。 可以确定，没有差别地平等成佛。 根器没有锐利迟钝