Chinese
就像在梦中见到我一样。此外，显现见到的意义是获得化身，依靠处所见到报身，依靠觉性见到法身。三者的衡量标准是常身显现于语，证相最初解脱，衡量标准被梦境抓住，通过这三者，觉性金刚链，明点与身一同显现而行持。如此这般，觉性本身清晰地见到，并且通过它清晰地解脱，是从见到法性的真实加持中产生的。像这样，无论谁见到，也是那个意义。如是等等，将身义第四个词义的见地界限分为二而宣说。现在是身义第五个，如此见地本身的体性和自性，以二者宣说，首先是体性的宣说。所谓见地，看什么？看哪里？由什么看？为了什么而看？以及看的目的。看什么？看意义。看哪里？看法性现量。由什么看？由无损的眼根看。为了什么而看？为了不堕入三界而看。如此观看的目的在于，外在显现的执着断除，内在身心的联系断除，秘密的见修联系断除。它的体性是从见到所见之境开始，不再有重复，因此对它，即使是心智言语的思辨也不在心中流动。像这样的见地，由于没有依赖经续，所以不需要依赖言语。依靠上师的口诀，从原始以来就自然存在于自身。此外，法性现量的见地，不依赖于任何事物，被称为不被他者控制的自生智慧。如是宣说了见地的体性。现在是第二个，宣说见地的自性。此外，以法性现量见地的自性，外在器皿周遍而于自处解脱。内在精华不周遍，因此进入此门的众生无论哪个都必定解脱。如何知道如此解脱呢？对于具有法性现量要点的众生，一切显现都在自处解脱的法性中，业和习气不重要，类似于异熟果，界
English
It is like seeing me in a dream. Moreover, the meaning of seeing manifestation is to attain the nirmanakaya, seeing the sambhogakaya by relying on the place, and seeing the dharmakaya by relying on rigpa. The measure of the three is that the eternal body appears in speech, the signs are liberated from the beginning, and the measure is grasped by dreams. Through these three, rigpa, the vajra chain, the bindu, and the body are manifestly practiced together. In this way, rigpa itself is clearly seen, and through it, one is clearly liberated. This arises from the blessings of seeing the truth of dharmata. Like this, whoever sees it, that is also the meaning. Thus, these teachings divide the fourth body meaning, the boundary of the view of the word meaning, into two and explain it. Now, the fifth body meaning is the essence and nature of such a view, explained in two parts. First, the explanation of the essence: What is view? What is seen? Where is it seen? By what is it seen? Why is it seen? And what is the purpose of seeing? What is seen? Meaning is seen. Where is it seen? Dharmata is seen directly. By what is it seen? It is seen by the flawless eye faculty. Why is it seen? It is seen in order not to fall into the three realms. The purpose of seeing in this way is to cut off attachment to external appearances, to cut off the connection between the inner body and mind, and to cut off the secret connection between view and meditation. Its essence is that from seeing the object to be seen, there is no repetition, so even mental speculation with words does not flow in the mind. Such a view does not rely on scriptures, so there is no need to rely on words. Relying on the guru's instructions, it has been naturally present in oneself from the beginning. Furthermore, that view of the direct experience of dharmata, which does not rely on anything, is called self-arisen wisdom that is not controlled by others. Thus, the essence of the view has been explained. Now, the second is the explanation of the nature of the view. Furthermore, by the nature of the direct experience of dharmata, the outer container is pervaded, and one is liberated in one's own place. The inner essence is not pervaded, so any sentient being who enters this gate is certain to be liberated. How is it known that one is liberated in this way? For sentient beings who have the key point of the direct experience of dharmata, all appearances are liberated in their own place in the nature of reality, karma and habitual tendencies are not important, it is like the fully ripened result, the realm
Chinese
这是在三界中不可能逆转的关键。因此，无论显现什么，无论出现什么，都不会超出其自身的法性。因此，并不存在另外的造作的法性。仅仅安住于显现和觉知的自性，就能从中解脱，因此，无论身语如何运作，都不会生起分别念。因为这样生起，所以没有什么需要断除的；因为没有需要断除的，所以也没有什么需要获取的。除了自显自解之外，没有其他需要积累的法。以上是对第五身义——见之体性和自性的二分方式的阐释。现在，为了阐释第六身义——见的分类，将通过两种方式进行阐释。首先，是阐释分类的确定性，将在下文中阐释包含“言词”在内的三个词。其次，是对它的详细阐释。也就是说，从外在来说，这不是以有法的方式来看待的见解。已经阐述了八乘次第中每一种的各自见解的意愿。那些以意义来执着于心识推测的见解，对于成佛没有任何利益或损害。也就是说，与大圆满相比，当向外观看外在的有法时，因为看到有法没有自性，所以它就像幻觉或梦境一样显现，因此，错觉自然清净。当向内观看法性时，因为看到法性的自性如幻，所以法性没有自性，法性也自然解脱，因此，以后不会再有错觉。当向内观看秘密的自明时，因为看到自明是显现的觉知的连续不断，所以心识推测的言词束缚被切断。那唯一的真实是，因为看到法界和觉性不可分离，所以这就是看待轮回和涅槃的方式。以上是对第六身义——见的分类的二分方式的阐释。现在，为了阐释第七身义——修，将通过两种方式进行阐释。首先，是阐释安住的特征。所谓修，就是执持自己的心。当气息的流动，内外流动停止时，内在的执持就是心识的分别念止息。以上是安住的特征的阐释。现在，其次是阐释分类的确定性。也就是说，从自性智慧的自然流露中产生的，也就是禅定，有造作的和无造作的。
English
This is the key to being irreversible in the three realms. Therefore, whatever arises, whatever appears, does not go beyond its own nature. Therefore, there is no such thing as an artificial nature apart from that. Since the various appearances of the cycle of appearance and awareness are liberated by simply resting in the nature of appearance and awareness itself, no matter how body and speech are used, non-conceptualization arises. Because it arises in this way, there is nothing to abandon; because there is nothing to abandon, there is also nothing to take. There is no accumulation of Dharma other than self-appearance and self-liberation. These are the explanations of the nature and essence of the fifth body meaning—view—done in a twofold manner. Now, to explain the categories of the sixth body meaning—view—it will be explained in two ways. First, the determination of the categories will be explained below in the three words including "utterance." Second, the detailed explanation of that is as follows: From the outside, it is not a view that looks at phenomena as entities. The intentions of each of the eight vehicles have already been explained. Those views that hold onto mental speculation with meaning are not beneficial or harmful to becoming a Buddha. That is, when looking at external phenomena compared to Dzogchen, because the phenomena are seen as having no inherent nature, they appear like illusions or dreams, and therefore, delusion is self-purified. When looking inward at the nature of reality, because the nature of reality is seen as illusory, the nature of reality has no inherent nature. The nature of reality is also self-liberated, so there will be no more delusion in the future. When looking inward at secret self-awareness, because self-awareness is seen as a continuous stream of manifest awareness, the verbal constructs of mental speculation are cut off. That one and only reality is seeing the indivisibility of space and awareness, and that is how to view samsara and nirvana. This is the explanation of the categories of the sixth body meaning—view—done in a twofold manner. Now, to explain the seventh body meaning—meditation—it will be explained in two ways. First, the explanation of the characteristics of abiding is as follows: Meditation is defined as holding one's own mind. When the movement of the breath, the movement inward and outward, ceases, the inner holding is the cessation of mental thoughts. This is the explanation of the characteristics of abiding. Now, second, the explanation of the determination of categories is as follows: That which arises from the natural flow of the nature of wisdom is meditation, both artificial and non-artificial.
Chinese
自性和安住于地的禅定。人为的四时瑜伽。非人为的是法性。自性是对未被预言者也产生。那又是什么想法呢？邪念是颠倒的知识。保持原样的想法是未被预言的正确的想法，是法性。通过对这些的展示，心安住于其自身。应当讲述其清净的流动。那也是依赖于展示流动，以及其要点在于先行的口诀中，有身体锻炼的口诀和调伏心的口诀。身体锻炼的要点是：首先用好酒的漱口水涂抹身体，在阳光下晒。然后用油麻进行按摩。然后对肢体的伸展收缩进行一天。然后再次用酥油进行按摩。然后再次进行向右伸展，向左伸展，和空步。然后在三天里进行行走、坐立、奔跑、跳跃、睡觉等等。做完这些后，进行谷物的毒害。然后是调伏心的仪轨：坐在舒适的座位上，在自己的眉间，观想风的明点，如同豆荚的护身符合在一起一样，大约五天。然后对自己内外两者进行三天的修习。心调伏后，就能安住在所缘境上。然后是学习风的要点，身体结跏趺坐，放松心，放下负担是关键。然后通过依赖于风向外流动的增长，通过向内吸气来表示安住，进行禅修，就能生起自显空性，无漏的体验。生起那个之后，从自性法性完全清净的状态中，风就转变为法性。脉和明点已经在前面展示过了。明点是身体的命根收摄，以及通过幻轮来降伏，抓住，遣除，用语言来追溯文字的关联，以及约束心的要点等等，已经在其他地方展示过了。再次，依赖于身体的要点，展示生起禅定的处所：身体结跏趺坐是修习生起次第，从而使所缘境清晰。而修风的时候，大多是蹲坐。
English
Meditation on nature and abiding on the ground. Artificial four-session yoga. Unartificial is the nature of reality. Nature is also born to those who are not predicted. What is the thought then? Wrong thought is inverted knowledge. The thought of maintaining the original state is the unpredicted correct thought, which is the nature of reality. By demonstrating these, the mind abides in itself. Its pure flow should be spoken of. That is also relying on demonstrating the flow, and its key point is in the preliminary instructions, there are instructions for physical training and instructions for taming the mind. The key to physical training is: first, apply good wine mouthwash to the body and dry it in the sun. Then massage with sesame oil. Then do limb extensions and contractions for one day. Then massage with ghee again. Then do right stretches, left stretches, and empty steps again. Then for three days, do walking, sitting, running, jumping, sleeping, and so on. After doing that, do grain poisoning. Then the ritual of taming the mind is: sit on a comfortable seat, and at the space between your eyebrows, visualize a drop of wind, like a pea-pod amulet joined together, for about five days. Then practice on both your inner and outer selves for three days. After the mind is tamed, it will be able to abide in the object of focus. Then the key to learning the wind is to sit in the lotus position, relax the mind, and let go of the burden is the key. Then, by relying on the growth of the wind flowing outward, by inhaling inward to indicate abiding, and meditating, one will generate the experience of self-appearing emptiness, free from outflows. After that arises, from the state of complete purity of nature and reality, the wind transforms into the nature of reality. The channels and bindus have already been shown above. Bindu is the life force of the body being gathered, and the subjugation, grasping, dispelling through the magic wheel, tracing the connection of words with language, and restraining the key points of the mind, etc., have been shown elsewhere. Again, relying on the key points of the body, the place where meditation arises is shown: sitting in the lotus position is practicing the generation stage, thereby clarifying the object of focus. And when practicing wind, it is mostly squatting.
Chinese
关于修习空性，身体以包裹的方式固定能带来舒适。修习慈爱和悲悯，用头巾包裹头部是关键。修习无分别念，将手放在心口是关键。学习所缘境，稍微低头是关键。此外，依靠心的所缘境而生起禅定的关键是：对于以身体为主的禅定，心要放在心间。对于以语言为主的禅定，心要放在耳朵上。对于以心之所缘为主的禅定，心要放在虚空中是关键。对于学习具有所缘的，心要放在所缘上。对于没有所缘的，在虚空中生起是关键。此外，通过修习心的空性而生起禅定，通过分析研究而使之变为空性，这在前面已经讲过了。修习以身语为主的空性，身体通过文字转化，语言通过声音转化，心通过颜色和光转化。这些被称为修习。其中的三摩地，是将心专注于字母吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬），康（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）等的放射和收摄上。是将光和颜色，白色和红色等的放射和收摄结合起来。像这样，对于这些放射和收摄的显现方式的舒张和收缩是：定不改变，明清晰，执持清晰的意义不放弃，这就是所说的。佛的密意是：身体和语言不作改变，安住在自性中，安住在实相中，像这样，从那本身没有改变，是三世诸佛的密意。像这样，在第七身要中，将修习分为两种来讲述。现在，在第八身要中，讲述修习的业和盔甲，分为两部分讲述，首先是讲述业。所谓的修习，有业和盔甲两种，这里修习的业是什么呢？是通过真实显现的信心。这三种业是门等等，在眼睛的对境中，断除对色法的执着，因为知道色相没有自性，如同水中的月亮。因此，不被粗大的色法所束缚，在空性中通透，不被细微的色法所束缚，而能清晰地显现自性。此外，在耳朵的对境中，断除对声音的执着，声音的显现和空性无别，不被声音的粗细所束缚，而能清晰地