English
The accomplishment that arises from where, this itself is the vow discipline. Having shown the distinction of what to rely on, now the second is to show the distinctions of the actions of entering. In order to enter into those, the five consciousnesses enter into objects, therefore, knowing appearances as the nature of reality. For the inner mind, actions and the distinctions of actions enter, therefore, knowing the nature of mind as unborn. Obstructions and the nature of reality enter, therefore, emptiness and clarity are inseparable. Its essence enters into conventional truth, therefore, the limits of actions and habitual patterns are exhausted. Self-appearance enters into emptiness, therefore, objects and consciousness are liberated in their own place. The nature of reality of others enters into oneself, therefore, self and other are non-dual. Entering into body and wisdom, therefore, the path is liberated into the nature of reality. Merely the view enters into the action of realization, by eight aspects, one is liberated from the three realms. Among these, the entry of the body is, approaching and entering the five aggregates, therefore, it is liberated into the five bodies. Speech transforms from the eight collections of consciousness into eight bodhisattvas. The entry of the mind is, the five entries that rely on the external aggregates, appearance enters into form, therefore, attachment to dust and minute particles; the entry of feeling is, experiencing suffering; entering into name-consciousness, therefore, it appears as an object; entering into differentiated consciousness, therefore, confusion about self and other arises. Entering into the cycle of conceptual thought, therefore, various minds and mental factors arise. The five entries that rely on the intermediate state's faculties are, the eye enters into form, therefore, grasping the object as self; the ear enters into sound, therefore, name-consciousness cognizes the object; the nose enters into smell, therefore, acting at the limit of actions; the tongue enters into taste, therefore, delusion revolves at the limit of actions; the body enters into touch, therefore, attachment revolves at the limit of actions. Entering into inverted actions, therefore, accepting suffering. Entering into the entry of coming and going, therefore, arousing attachment to afflictions. Entering into the movement of intention, therefore, showing the distinctions of actions. Entering with half-closed eyes, therefore, making the nature of reality not abide. Entering into the delusion of samsara, therefore, body and mind are exhausted. Those are the fifteen entries that arise from the body. Inwardly entering into the five afflictions and the five near afflictions, and the five inexpiable sins, therefore, causing one to increase in the lower realms. Thus, in total, there are thirty-two, which are the two roots. Thus, the distinction between body and mind
Chinese
依靠于地，能引导至三界。由于不觉悟，受业力支配而被引导至三界；由于觉悟，凭借智慧的差别，使法性不颠倒。如是，第二十三身义是依止，并以进入的差别而作二分讲述。现在，讲述与所问不同的第二十四身义，即修习之轮，分为二部分讲述的第一部分。关于安住心之诀窍，即方便之轮的教导是：对于他人修习，依赖于习惯的力量，以安住心的方法，依赖于身心的轮。关于法性无生之要点的教导是：瑜伽士的身体，即肢节的幻轮，向右扭转，向左扭转，在中间摇动，向上拉伸，向下按压，弯曲，伸展，通过各种方式依赖于外在身体的要点，内在生起特殊的心的安乐。其中，身体的锻炼是：第一天进行肢节的伸展和收缩。第二天做狮子伸展的姿势。第三天做举石头的姿势。第四天做拉弓的姿势。第五天做扁平的姿势。第六天做合掌的姿势。第七天做吉祥九等。通过收束身体的要点，心的安住便会生起。如此锻炼身体后，在心安住之时，通过三种缓慢的呼吸锻炼，用右手按压喉咙外侧跳动的脉搏。首先不要用力，轻轻地揉。然后非常用力地揉。然后通过压制，不生起向外执取和抓取的分别念，内在便会生起不共的心的安住。如此行持后，心便会逐渐地向内收摄。如是，讲述了安住心之诀窍，即事业之轮。现在，第四，通过有相的欺骗之结合，以上讲述了安住心的方法。这里不需要分三部分讲述。如是，讲述了与所问不同的第二十四身义，即修习之轮，分为二部分讲述。现在，讲述与所问不同的第二十五身义，即断除错觉的执着，分为二部分讲述的第一部分。依靠声音的直接和反向，内在法性实物的自性
English
Relying on the ground, it leads to the three realms. Due to non-awakening, one is led to the three realms by the power of karma; due to awakening, through the distinction of wisdom, the nature of reality is not inverted. Thus, the twenty-third body meaning is reliance, and it is taught in two parts based on the difference of entering. Now, the twenty-fourth body meaning, which differs from what was asked, is taught, namely the wheel of practice, in two parts, the first of which is: The instruction on the method of abiding the mind, namely the wheel of means, is: For others to practice, relying on the power of habit, the method of abiding the mind relies on the wheel of body and mind. The instruction on the key point of the unborn nature of reality is: The yogi's body, namely the illusion wheel of limbs, twisting to the right, twisting to the left, shaking in the middle, pulling upwards, pressing downwards, bending, stretching, through various means relying on the key points of the external body, the special bliss of the inner mind arises. Among these, the training of the body is: On the first day, perform the stretching and contracting of limbs. On the second day, assume the posture of a lion stretching. On the third day, assume the posture of lifting a stone. On the fourth day, assume the posture of drawing a bow. On the fifth day, assume the flat posture. On the sixth day, assume the posture of joining palms. On the seventh day, do auspicious nine, etc. By restraining the key points of the body, the abiding of the mind will arise. Thus, after training the body, at the time of the mind abiding, through the training of three slow breaths, press the throbbing pulse outside the throat with the right hand. First, do not press hard, but gently massage. Then massage very hard. Then, by suppressing, the conceptual thoughts of grasping and apprehending outwards will not arise, and the uncommon abiding of the mind will arise inwardly. After doing so, the mind will gradually be drawn inwards. Thus, the instruction on the method of abiding the mind, namely the wheel of action, is taught. Now, fourth, through the union of deceptive appearances, the method of abiding the mind has been taught above. Here, there is no need to explain in three parts. Thus, the twenty-fourth body meaning, which differs from what was asked, namely the wheel of practice, is taught in two parts. Now, the twenty-fifth body meaning, which differs from what was asked, namely cutting off the clinging to delusion, is taught in two parts, the first of which is: Relying on the direct and reverse of sound, the intrinsic nature of the inner reality of phenomena
Chinese
此外，说明了远离他者的损害：此外，由于对基础的错乱，从对不同分别念的执着中解脱；由于对境的错乱，执持非彼之物，从而断绝分别念，对自相续事物执着为我的执着得以消除，断绝执持为常断，从而从执持边见、执持享用、执持唯一中解脱，颠倒的知识自然止息，错乱与非错乱得以成立，并且没有执着。其中，太阳是智慧，月亮是方便，光芒是从方便中产生的安乐和从智慧中产生的空性。法性被现量摧毁，超越了法性之行。大海如同积聚习气的身体的脉络，因此通过引摄明点来实现。此外，如果将应修持的法性之义应用于实践，那么日月二者可视为双眼。光芒是指眼睛的官能没有活动，不散乱于其他境，这被称为摧毁。它也存在于眼泪的自性中，因此被称为大海。如此，从双眼中清净智慧，专注于清净境之明灯并加以修持，定能圆满见到此智慧之显现。从如此修持中，内在智慧之显现生起，外在错乱之显现，包括三千大千世界、四大部洲、须弥山等被引摄而显现，达到极限，所见显现成为智慧，地水火风变得毫无意义。如此行持后，经文中说要用秤来衡量，即是将无明颠倒于基础，置于原始自明的边缘。此外，轮回由显现和知识所摄持。从中提取知识的体性，变化在自身解脱。由于无法积累过去道路的资粮，阻断了资粮道。由于没有业因果的关系，显现作为法性显现，甚至没有错乱显现的名称，不执着于任何行为，因此阻断了行为之道，业和习气的边际空尽。执持显现和知识为二元的边见，由于法性现量显现，各种显现解脱于所见之处，阻断了见道，烦恼本身得以解脱，不依赖于其他对治。此外，显现和知识看似不同，但都在唯一的明点中无造作地解脱。
English
Furthermore, it explains being free from the harm of others: Moreover, due to confusion about the basis, one is liberated from the attachment to different conceptualizations. Due to confusion about the object, holding onto what is not it, thereby severing conceptualizations, the attachment to self-grasping onto things in one's own continuum is eliminated. By severing the grasping onto permanence and annihilation, one is liberated from grasping onto extremes, grasping onto consumption, and grasping onto singularity. The inverted cognitions naturally cease, confusion and non-confusion are established, and there is no grasping. Among these, the sun is wisdom, the moon is skillful means, and the light is the bliss arising from skillful means and the emptiness arising from wisdom. The nature of reality is directly suppressed, transcending the practice of the nature of reality. The ocean is like the channels of the body where habitual tendencies are accumulated, therefore it is through drawing in the bindu. Furthermore, if one applies the meaning of the nature of reality to be practiced, the two, sun and moon, are to be taken as the two eyes. Light is said to be suppressed when the eyes' faculties are without activity, not distracted by other objects. It also exists in the nature of tears, therefore it is called the ocean. Thus, from the two eyes, wisdom is purified, focused on the lamp of the pure realm of objects, and practiced, one will surely see this very appearance of wisdom completely. From such practice, the appearance of inner wisdom arises, and the appearance of outer confusion, including the three thousand great thousand worlds, the four continents, Mount Meru, etc., are drawn in and become clear, reaching the limit. The seen appearance arises as wisdom, and the elements of earth, water, fire, and wind become meaningless. After doing so, the scriptures say to measure with a scale, which means reversing ignorance to the basis and placing it on the edge of primordial self-awareness. Moreover, samsara is encompassed by appearance and knowledge. By extracting the essence of knowledge from it, change is liberated in its own place. Since it is impossible to accumulate the collections of the past path, the path of accumulation is blocked. Since there is no relationship of cause and effect of karma, appearance arises as the nature of reality, and even the name of confused appearance is absent. Since one does not abide in any action, the path of action is blocked, and the limits of karma and habitual tendencies are exhausted. The extreme of grasping appearance and knowledge as dual is that, since the nature of reality manifestly arises, various appearances are liberated in the place of seeing. By blocking the path of seeing, afflictions themselves are liberated, not relying on other antidotes. Furthermore, the appearances that seem to be different appearances and knowledge are all liberated without elaboration in the single bindu.
Chinese
断绝母性的道路，远离所修之心的分别念。如此，显现和觉知未超出法性，行至究竟的道路，断绝了心的疑惑，一切显现皆解脱于法性。如此，法从未成立为无我，执着微尘和极微尘为自性即是自净。蕴、界、处以及超越痛苦的补特伽罗、士夫双四，执着为我的本始即是空性。自性自解脱，在无我空性中扫除，因此，这被称为无我、无偏、本初圆满、广大之见。通过声音的直接返回，显示了内在事物本质上远离他者的损害。现在，第二个果，通过经文了解法性所示之二句。如所说，转化为其他的第二十五身义，断除错觉执着的道路被分为二而显示。现在，如所说转化为其他的第二十六身义，显示从根源上拔除欲望贪恋之见，分为二而显示之第一，显示未从法产生的佛性是：此外，众生被外在的欲望所束缚，因此，想要从根源上拔除贪恋之业的界三有轮回之因、业和习气，以假名之法的种类迷惑于轮回之基，对三有轮回进行逆转，因此，安住于自知自明，假名之边际耗尽，所立之名的基础未成立。如此，在那自身解脱的境地上，轮回和涅槃二者的基础皆不存在，因此，没有返回，没有道路，因此，没有所行和能行。没有结果，因此，没有希望和恐惧的极端。如此，欲界以业欲求者安住于自身解脱之处，没有依赖于时间先后的佛，色界的道路对色的差别进行，对三身执着为究竟则没有佛。无色界的道路对三身自圆满进行，本始智慧断绝相续的佛不存在，因为在能知的智慧中显现。如果对这三者进行道路，则不存在一切智智的界。因此，导师说