English
Having silenced speech and not communicating with anyone at all, one practices. So, how does one practice this? First, there is the preliminary instruction, and then the main practice. First, one practices the preliminary aspect. If one enjoys elaboration, one performs the yoga of the four elements. If one does not enjoy it, one first engages in the practice of distinguishing between samsara and nirvana, which is to engage in the practice of distinguishing the body. When one reaches the signs and measure, one performs the ritual of restoring the body to its original state. Then, one engages in the practice of distinguishing speech. When one reaches the signs and measure, one again performs the ritual of restoring speech to its original state. Then, one engages in the practice of distinguishing the mind. When one reaches the signs and measure, one again performs the ritual of restoring the mind to its original state, which is the preliminary instruction. What is the necessity of doing this? First, by distinguishing the body, although one has taken countless forms of one's own body in the past, because one has not distinguished it from samsara, this body is taken again and again. Now, one is going to distinguish it from samsara, so that later it will be impossible to take a body, impossible to go to the city of the womb, that is the necessity. That is, if that person is diligent, then in this very life, delusion is self-purified, and one becomes a Buddha without defilements. If one is of middling diligence, one becomes a Buddha in the bardo and does not enter the womb. If one is of the least diligence, one exhales in the pure land of the self-existing nirmanakaya, and after being born miraculously, one becomes a Buddha in five hundred years, so it is impossible to enter the womb. In general, this is the necessity of reversing the attachment to the body, and the necessity of pacifying the obstacles of the body. Because the attachment to the body is reversed, the body is seen as an illusion. Seeing that, appearances are seen as illusion or dream. Because one sees that, there is a necessity to turn away from making this life the main focus, so now it is impossible to engage in the affairs of samsara. Pacifying the obstacles of the body is the necessity of making the practice last a long time. Because it lasts a long time, the fruit will ripen, so it is impossible not to become a Buddha. The supreme necessity is the necessity of the body being liberated into the nirmanakaya, and that later it will be impossible to take a body in samsara. The body transforming into the nirmanakaya is naturally and forcefully for the benefit of sentient beings, and because that happens, the foundation of the Mahayana will not be destroyed.
Chinese
如果它不空，那么口诀就不会颠倒，如果不颠倒，就有迅速获得成就的必要。身体以后不可能进入轮回，所以有获得生之自在的必要，获得自在，就有成就大迁转身的必要，成就大迁转身，就有先做众生之事的必要。那么，将身体放回原处有什么必要呢？身体的错觉自然清净，身体安乐的必要，以及精进修持的必要，以及身体和感官自然调伏的必要。再者，区分语气的必要是，以前这个语取了身体，轮流取语，说了那么多，现在如果不区分轮回的语和语气，那么说多少话都与身体无关，所以现在不说，区分这个语气，以后轮回的语的说话者断绝的必要，从今天起变成过去之语的必要。而且，共同的是，有使对语的执着返回和使语的障碍平息的必要。因为语的执着返回，所以现在不可能说轮回错觉的话，因为不说，所以有领会不可言说之义的必要。领会了，就不可能再像以前一样回到语中，那就是成佛。语的障碍平息，就不可能跟随语词，不跟随，就不可能有见解的自以为是和心智的推测，不那样，法性就显现地确定下来，确定下来，有无漏显现而成佛的必要。殊胜的是，语解脱为报身，现在变成佛的语，不可能再回到轮回的必要。语解脱为报身，所以在此中阴中解脱。解脱了，依赖血肉之躯的说话就断绝了，断绝了，就成为不可说、不可思、不可言说的般若波罗蜜多，法尽。尽了，以后名为法的，现在没有必要，所以不可能显现。不显现，就有果成佛的必要。语不返回轮回，所以三界轮回断绝，断绝了，轮回本身就不可能存在，不存在
English
If it is not empty, then the oral instruction will not be reversed, and if it is not reversed, there is a need to quickly obtain accomplishments. Since the body cannot possibly enter samsara later, there is a need to obtain mastery over birth, and having obtained that, there is a need to accomplish the body of the great transference. Having accomplished that, there is a need to prioritize the benefit of sentient beings. So, what is the need to put the body back in its place? There is a need for the illusion of the body to be naturally purified, for the body to remain in a state of ease, and for diligence to be generated in practice, and for the body and senses to be naturally tamed. Furthermore, the need to distinguish speech is that previously this speech took the body, taking turns taking speech, and said so much. Now, if the speech of samsara and the tone are not distinguished, then no matter how much is said, it has nothing to do with the body. Therefore, now not speaking, distinguishing this tone, there is a need for the speaker of the speech of samsara to be cut off in the future, and a need for it to become the speech of the past from today onwards. Moreover, in general, there is a need to reverse the attachment to speech and to pacify the obstacles of speech. Because the attachment to speech is reversed, it is now impossible to speak of the delusions of samsara, and because it is not spoken, there is a need to comprehend the meaning that cannot be expressed. Having comprehended that, it is impossible to return to speech as before, that is enlightenment. Because the obstacles of speech are pacified, it is impossible to follow after words, and if it does not follow, there can be no self-importance of views and no mental speculation, and if it is not like that, the nature of reality is manifestly established. Having established that, there is a need to definitely become enlightened without the appearance of defilements. Supremely, speech is liberated into the Sambhogakaya, and now it becomes the speech of the Buddha, and there is a need for it to be impossible to return to samsara. Because speech is liberated into the Sambhogakaya, it is cut off in this bardo itself. Having been cut off, the speech that relies on the flesh and blood body is cut off, and having been cut off, it becomes the Prajnaparamita that is unspeakable, unthinkable, and inexpressible, and the Dharma is exhausted. Having been exhausted, there is no need for what is later named Dharma, so it cannot appear. If it does not appear, there is a need for the result to be enlightenment. Because speech does not return to samsara, the samsara of the three realms is cut off. Having been cut off, samsara itself cannot exist, it does not exist.
Chinese
因此，有必要从果位佛陀那里没有其他去处。使语言平静下来的必要性在于，以后不会出现语言上的闲聊，修行会变得稳固，语言会自然平静，并且不可能说谎等大话。༈。区分心之根本的必要性在于：从前无数劫以来，积累了难以想象的心之生起感受的分别念之业，这该如何是好呢？以前没有区分心之根本的缘故。现在这次不做思考之业，因此区分了心之根本。以后不可能做轮回之心的分别念之业，因为从一个时刻就进入了涅槃之心。而且，共同的必要性是使心之执着返回的必要性，以及使心之障碍平息的必要性。心之执着是对于先前的心之生起感受的分别念感到厌恶，因此以后不会进入心之生起感受。由于没有进入，现在思考的延续停止。由于停止，烦恼之前不可能生起原因。由于没有生起，自然安住在不分别的智慧之状态中。由于安住，轮回的习气前后不可能连接。由于没有连接，以后不可能在心中形成。由于没有形成，有证得果位佛陀的必要。平息心之障碍，因此远离心的动摇，由于远离，不会向其他境散乱思绪，并且有修行稳固的必要。由于没有散乱并且稳固，流动之念全部中断，由于中断，没有自显现的来往。由于没有，有心识安住于一的必要，由于安住于一，心识达到极限。由于达到极限，有证得果位无漏无相的佛陀的必要。最殊胜的是，心解脱为法身，并且以后不可能返回轮回之心的必要。心解脱为法身，因此现在超越了法，无法修证。由于没有，见修行果的执着自然停止。由于停止，与所欲之事物分离。由于分离，不会超越事物存在的方式。由于没有超越，法性自然穷尽。由于穷尽，没有体验过涅槃的成就。由于没有体验过，彻底动摇三界轮回。动摇
English
Therefore, there is a need for the fruit, from which there is no other place to go than the Buddha. The necessity of calming the speech is that later there will be no idle chatter of speech, the practice will become stable, the speech will be naturally calm, and it will be impossible to speak lies and other big words. ༈. The necessity of distinguishing the root of the mind is: How should we deal with the countless karmas of conceptual thoughts of the arising feelings of the mind accumulated from countless eons ago? The reason is that the root of the mind was not distinguished before. Now, this time, we do not do the work of thinking, so we distinguish the root of the mind. Later, it will be impossible to do the work of conceptual thoughts of the mind of samsara, because from one moment it goes into the mind of nirvana. Moreover, the common necessity is the necessity of reversing the attachment of the mind, and the necessity of pacifying the obstacles of the mind. The attachment of the mind is to feel disgusted with the previous conceptual thoughts of the arising feelings of the mind, so later it will not enter the arising feelings of the mind. Because it does not enter, the continuation of thinking now stops. Because it stops, it is impossible for the cause to arise before the afflictions. Because it does not arise, it naturally abides in the state of non-conceptual wisdom. Because it abides, it is impossible for the karmic imprints of samsara to connect before and after. Because it is not connected, it is impossible to form in the mind later. Because it is not formed, there is a need to attain the fruit of Buddhahood. Pacifying the obstacles of the mind, therefore, is to be free from the movement of the mind, and because of being free, thoughts will not be scattered to other objects, and there is a need for the practice to be stable. Because it is not scattered and stable, all the flowing thoughts are interrupted, and because of the interruption, there is no coming and going of self-appearance. Because there is none, there is a need for consciousness to abide in one, and because it abides in one, consciousness reaches its limit. Because it reaches its limit, there is a need to attain the fruit of the Buddha without outflows and without appearance. Most supremely, the mind is liberated into the Dharmakaya, and later there is a need that it is impossible to return to the mind of samsara. The mind is liberated into the Dharmakaya, so now it transcends the Dharma and cannot be attained. Because there is none, the attachment to view, practice, and fruit naturally stops. Because it stops, it is separated from the desired object. Because of the separation, it does not go beyond the way things exist. Because it does not go beyond, the nature of Dharma is naturally exhausted. Because it is exhausted, the attainment of nirvana has not been experienced. Because it has not been experienced, it completely shakes the three realms of samsara. Shake
Chinese
那個地方有以自性成佛的必要。現在心沒有轉為輪迴，所以沒有叫做眾生的因。因為沒有那個，所以一切都成佛了，沒有去的地方。因為沒有那個，所以無論做什麼樣的行為，都有必定成佛的必要。心安住的必要是：斷絕後來的想法，現在的記憶和想法不住在相續中，心變得安住，有不投入對境的必要。這樣的話，從輪迴和涅槃中分出勝負後，就叫做身體和語言都安住了。然後，因為壓迫身體和語言的要點，所以要從三種坐姿中讓身體不移動，這樣做了，就有必要親眼見到安住在身體上的覺性。那也像蛇的腳沒有彎曲就不顯現一樣，彎曲了就顯現。斷絕語言後，不和任何人有任何交流地安住，有安住在無法言說的法性狀態中的必要。意思是不要因為語言而追逐意義的必要。心、法界和覺性要不分離地做。這樣做了，就有必要見到親自體驗要點的景象。見到那個並且持續安住，就有必要見到體驗增上的景象，見到那個就對自己產生了信心。產生那個信心，就有必要見到覺性達到極限的景象。見到那個，就有必要斷絕錯覺的景象。斷絕那個，就有必要以法性窮盡的景象和無二的方式來修行。修行那個，就沒有輪迴的名字。涅槃尋找也找不到。對佛沒有期望。對眾生沒有懷疑。法投入河流。慈悲消失在空中。從三身的束縛中解脫。像這樣，先行的口訣都降到暖相的程度後，然後有緣者要檢查親自體驗要點的景象和法界與覺性的景象是否不分離。然後從日日夜夜安住在那個上面，身體遠離疾病和心中不需要鎖定的目標的時候。對這個習慣的程度是日夜不顯現，在這個時候，因為輪迴和涅槃混合，所以是找到瑜伽士的隊伍，從那時起，就會生起體驗增上的景象，外面的天空中有光的彩虹帳篷和明點等等的景象，又一個。