Chinese
如果不联系，禅修的生起会很迟缓。即使稍微生起，也会有障碍升起。证悟无法在相续中生起，因此生起不做作的虔诚心是最好的。如果没有，就从内心深处想“我的上师是真正的佛”，并在口头上也说出来。身体要挺直。合掌。以强烈的渴望祈祷。这样，不做作的信心就会自然而然地生起。也就是说，虔诚心越大，加持越大。虔诚心一般，加持也一般。虔诚心小，加持也小。如果根本没有虔诚心，加持也不会产生，所以只有虔诚心最重要。帕当巴说：“请赐予加持。”回答说：“孩子，请赐予一个放松的虔诚心。”据说如此。像这样，在所有情况下，通过所做的功德，特殊的证悟会从自己内心生起，无法用语言表达。上师香仁波切说：“有守护住处，增长经验，增长禅定等等很多，但通过虔诚心的力量，以上师的加持从内心生起是很稀有的。”邬金仁波切说：“将我恒常观想为顶上的庄严。欺骗的话，莲花生会感到羞愧，君臣们。”这样说，如果自己能禅修，上师肯定不会欺骗，就像老妇人的虔诚心使狗牙发出光芒一样。因此，前行非常重要，因为大圆满的意义在相续中生起依赖于前行。杰仲衮巴说：“其他的法主要做甚深的，我们这里主要做甚深的前行。”据说他的意图也是如此。如果不是从自己相续中生起，上师所教的法都只是语言上的见修行，不会超出一般的意义。从内心在自己相续中生起，叫做从禅修中寻找见地，这是大圆满的特点。觉沃杰说密宗的见地是乐空，指的也是这个。大手印以下是从见地上寻找禅修。因此，努力修持上师瑜伽非常重要。总的来说，如今在这个五浊恶世，为十个人以内的人说法，并且利益他们的上师是佛菩萨的化身。邬金大师如是说，古汝荣则。
English
If there is no connection, the arising of meditation will be slow. Even if it arises slightly, obstacles will arise. Realization cannot arise in the continuum, so it is best to generate unfeigned devotion. If not, think from the depths of your heart, "My lama is the actual Buddha," and also say it in words. Keep the body straight. Join the palms. Pray with intense longing. In this way, unfeigned faith will arise spontaneously. That is, the greater the devotion, the greater the blessing. If devotion is average, the blessing is also average. If devotion is small, the blessing is also small. If there is no devotion at all, blessings will not arise, so only devotion is important. Padampa said, "Please grant a blessing." He replied, "Child, please grant a relaxed devotion." It is said. Like this, in all situations, through the merit of what is done, special realization will arise from within oneself, which cannot be expressed in words. Lama Zhang Rinpoche said, "There are many things such as maintaining the state, increasing experience, increasing samadhi, etc., but it is rare for this to arise from within through the power of devotion, with the blessing of the lama." Orgyen Rinpoche said, "Constantly meditate on me as the ornament on the crown of the head. If I deceive, Padmasambhava will be ashamed, lords and subjects." Thus, if one can meditate oneself, the lama will certainly not deceive, just as the old woman's devotion caused light to come from the dog's tooth. Therefore, the preliminaries are very important, because the meaning of Dzogchen arising in the continuum depends on the preliminaries. Jigten Sumgön said, "Other dharmas mainly do the profound main part, here we mainly do the profound preliminaries." It is said that his intention is also like that. If it does not arise from within one's own continuum, the dharmas taught by the lama are just verbal views and meditations, and do not go beyond the general meaning. Arising from within one's own continuum is called searching for the view from meditation, which is a characteristic of Dzogchen. Jowo Je said that the view of tantra is bliss and emptiness, which refers to this. Below Mahamudra, one searches for meditation from the view. Therefore, it is very important to strive in lama yoga. In general, nowadays in this age of the five degenerations, the lamas who teach dharma to ten or fewer people and benefit them are emanations of Buddhas and Bodhisattvas. Guru Rönzom, as said by the great Orgyen.
Chinese
在གཏེར་ལུང་中。即使是没有修法缘分的人，如果以虔诚之心祈祷，也不会在生生世世中流转于三恶道。正如萨迦班智达所说：“即使没有将如海般的诀窍纳入心中，以信心在头顶观想上师，眼中流淌着泪水祈祷，这就是断绝恶趣之门的伟大修行者。”上师就是人本身。不要认为人向人祈祷是否会有加持。新密续的经文中也说：“从上师那里获得功德和所有天界的安乐。从不如上师的众生那里，不会产生殊胜的成就。”因此，即使上师是平凡的人，如果祈祷，也会迅速获得殊胜的成就和佛果。甚深道上师瑜伽，除了无上密法之外，没有其他的说法。现在，真正需要观察的是补特伽罗的根器。分为上、中、下三种根器，上之上，上之中，上之下。同样，中也有三种，下也有三种，共九种。对于这些人来说，顿悟是指仅仅通过指示修法，证悟和解脱同时发生。据说在印度有萨拉哈，在西藏没有出现过格林喇嘛。ཞིག་པོ་བདུད་རྩིས说，从香堆嘉如三岔路口到隆雪直贡之间寻找也没有找到，说有肯定是有的。对于这种根器的人，一旦开始修法，就会在相续中生起，也不需要遣除违缘和增益。妥噶者有时修法会自然而然地生起，有时不会生起。因为具有犹豫，所以嘉瓦央衮巴说，从次第生起更好。然而，据说中间的这种根器进步更大。次第生起就像麦芽一样次第生起。如果认识到这三种和九种补特伽罗的根器，就会根据各自的根器和理解方式进行讲解。但是，因为很难认识，所以在前行阶段，如果专注时的心念状态大，那就是止，所以在止的基础上指示胜观。如果专注时的心念状态小，并且散乱严重，这也是修法生起的一种表现。虽然很多散乱之前就存在，但是因为没有专注所以没有察觉，现在因为专注了所以察觉了。最初的体验就像悬崖上的水一样。
English
It is in Tertön Lung. Even if one does not have the fortune for meditation, if one can pray with devotion, one will not wander in the three lower realms in lifetimes and generations. As it is said, "Even if one does not hold the ocean of instructions in one's heart, by meditating on the lama on the crown of one's head and with faith, shedding tears from the eyes and praying, that is a great meditator who cuts off the door to the lower realms." This was said by Sakya Paṇchen. The lama is the person himself. One should not wonder whether blessings will come from a person praying to a person. In the texts of the New Tantras, it is also said, "From the lama, one obtains qualities and all the happiness of higher realms. From beings inferior to the lama, supreme accomplishments do not arise." Therefore, even if the lama is an ordinary person, it is said that if one prays, one will quickly attain supreme accomplishments and Buddhahood. The profound path is known as Lama's Yoga, and it is not known as anything other than the Unsurpassed Secret Mantra. Now, what is really needed is to examine the types of individuals. Among the three faculties of superior, middling, and inferior, there are the superior of the superior, the superior of the middling, and the superior of the inferior. Likewise, there are three for the middling, and three for the inferior, making nine in total. For those, the simultaneous ones are those for whom realization and liberation occur simultaneously just by pointing out the meditation. It is said that in India, there was Saraha, and in Tibet, there has been no one other than Ling Repa. Zhikpo Dudtsi said that he looked from Shangtö Jaru Sumdo up to Lungshö Drigung, but did not find them. He said that they must exist. For such types, as soon as they meditate, it arises in their being. It is said that they do not need obstacle removal or enhancement. Tögalpas sometimes have meditation arise spontaneously, and sometimes it does not. Because they are hesitant, Gyalwa Yang Gönpa said that it is better to arise gradually from this. However, it is said that this middle one has great progress. Gradual arising is like the gradual arising of a barley sprout. If one recognizes these three and the nine types of individuals, then one will explain by showing the type and understanding of each. However, because it is difficult to recognize, in the preliminary stage, if the state of mind in equipoise is large, then it is calm abiding, so on top of that, show insight. If the state of mind is small and there is much distraction, then that is also a sign that meditation has arisen. Although many distractions were there before, they were not noticed because one was not in equipoise. Now, because one is in equipoise, one notices them. The first experience is like water on a steep cliff.
Chinese
是的。现在观察一下，处于安住之时和变化之时的心性，是否只有一个。让他们观察三天等等。如果他们说这两个不是同一个，就让他们再次仔细观察。如果他们说是一个，就让他们追查生处、住处、去处这三者，然后进行介绍，并持续下去。如果未能做到那样，或者无论是什么样的根器，都要根据各自的理解能力，让有经验的上师来引导，这一点至关重要。现在，如果简略地说一下对于上等根器的引导方式，那就是你自己像以前的预备禅定一样，对于所产生的任何分别念，不要一心专注，自己去修习。如果开始散乱，那么当分别念突然产生时，就彻底断除，不要散乱，不要让任何分别念产生，要收摄觉性。在这心的城堡门口，拿着一支对治的短矛，他收摄时我也收摄，他放松时我也放松，就是要这样做。然而，以前出现过分别念过多的过失，所以要尽可能地断除分别念。彻底断除游移的来往。就像驯服大象一样，心要紧凑。如果断除了来往，自然就会缓慢下来。像这样领悟，我还需要什么法？就像（诗句）“平凡分别念未被认识，因此，这是一种显性的否定。”所说的那样，要尽可能地断除分别念。如果无法断除分别念，就说“如果无法断除分别念，就无法禅修”，然后责备自己。让他们精疲力尽地努力三天等等，如果还是无法断除分别念，那么，就让所产生的分别念，不要只是任其流逝，而是要持续不断地任其流逝，让它变得更加广阔。除了尽可能地任其流逝之外，不要有片刻的没有分别念，就任其流逝。不要让心有片刻的停顿，要用意识去调整，任其流逝，像以前一样做三天。那样做之后，如果无法任分别念流逝，就会出现一种无分别的安住，但也会出现一种无法确定这是什么的状态。现在，仔细观察这两个是一还是不是一，然后过来。最终会留下一种不知如何抓住一或非一的茫然状态。那样做了之后，就要寻找心。如《逝后》中所说：
English
Yes. Now, observe whether the nature of mind in the state of abiding and the state of change is one or not. Have them observe for three days, etc. If they say that the two are not the same, have them observe carefully again. If they say they are the same, have them investigate the three places of origin, dwelling, and going, and then introduce it and continue it. If that is not done, or whatever the person's intelligence may be, it is always important to have an experienced lama guide them according to their individual understanding. Now, to briefly explain the method of guiding those with sharp faculties, you yourself, like the preliminary equipoise, should meditate without being distracted for a single moment by whatever thoughts arise. If you become distracted, then as soon as a thought suddenly arises, cut it off completely, do not be distracted, do not allow any thoughts to arise, and focus your awareness. Here at the gate of the mind's castle, holding a short spear of antidote, when it tightens, I tighten; when it loosens, I loosen. That is what it is. However, there has been a fault of too many thoughts in the past, so try to eliminate thoughts as much as possible. Completely cut off the coming and going of wandering. Like taming an elephant, the mind should be compact. If coming and going are stopped, it will naturally slow down. Realizing this, what Dharma do I need? As it says, "Ordinary thoughts are not recognized, therefore, this is an obvious negation." So, eliminate thoughts as much as possible. If you cannot eliminate thoughts, say, "If you cannot eliminate thoughts, you cannot meditate," and then blame yourself. Have them make an effort to the point of exhaustion for three days, etc., and if they still cannot eliminate thoughts, then let the thoughts that arise not just pass away, but let them continue to pass away continuously, let them become wider. Except for letting them pass away as much as possible, do not be without thoughts for even a moment, just let them pass away. Do not let the mind rest for even a moment, but adjust it with your mind and let it pass away, and do this for three days as before. After doing that, if you cannot make the thoughts pass away, then even if a state of non-thought arises in whatever way, there will also be a state where you cannot identify what it is. Now, carefully observe whether these two are one or not one, and then come. In the end, there will be a state of confusion where you do not know how to grasp either one or not one. After that happens, then you should search for the mind. As it says in the *Aftermath*: