English
The root elements and the sequence of faculties are also not entirely certain. Those faculties gradually come to the best of the last faculties, but it is difficult to be born in the middle and last two, so the body posture is as before, in front of the eyebrow center. Plant a small wooden stick about an arm's length away. Combine the mind, eye, and wind and direct them towards it. Use it only as a support for the mind not to wander. If it is too tight, it is easy to get tired. If it is too loose, meditation will be lost, so do short sessions with many repetitions. Then gradually increase the length of each session and reduce the number of repetitions. When the mind is settled, visualize a white ཨ (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: A, Literal meaning: A) on the top of that wooden stick and meditate as before. Then gradually move to white bindus and yellow bindus, etc., and meditate on each object for one or three days, etc., without getting tired, as appropriate. Place a stone at the base of the wooden stick and meditate gradually as before. Then visualize the three places of your own body, and the inside of the throat and heart, etc., as letters and bindus, etc., whatever they are, and meditate with them as objects. Gradually, the abiding will become stable. Because you have to get used to it gradually, both the teacher and the student should be patient. It is very important to teach slowly and not get tired. In this stage of tranquility, do not fall into painful oppression, but like a swordsman entering battle, do not deviate from the previous posture. It is said that objects were piled up between the king's archer and the swordsman, and they said, "Now, within three days, the swordsman should shoot an arrow! If the arrow hits, all these objects belong to the archer. If it doesn't hit, they belong to the swordsman." As a result, on the first day, the moment the arrow was shot, it was hit by the swordsman's sword and taken away. The archer's wife asked, "Did it hit?" He said, "The moment the arrow was shot, it was blocked by the sword and didn't hit." The wife said, "There is a way, shoot again tomorrow." The next day, she took a bath, put on decorations, and walked back and forth in front of them many times. As a result, the swordsman was fascinated by her, and the arrow hit. Then the swordsman said, "The arrow did not take, but distraction took. From now on, all swordsmen, do not be distracted even for a moment! If you are distracted, you will lose your life like me!" After saying that, he died. Just like this example, it is very important not to be distracted. Now I will teach insight, insight.
Chinese
因为“般若波罗蜜多”就是智慧的彼岸，所以如果没有它，就无法行进于道位和道上。如经中所说：“没有智慧就像没有眼睛，这五个波罗蜜多，因为没有目标，所以无法触及菩提。” 宗师米拉日巴尊者说，冈波巴尊者说：“我通过禅定能够坚持七天。对此，噶当派的人都在努力修行。” 尊者听后哈哈大笑，说：“如果那是修行，那么四禅天的天神也是如此，但那是不行的。你和我相遇才行，不相遇就会转生为天神。” 在其他的道歌中唱到：“那个夏夷的野人，因为前世没有布施，所以把美味的食物看作是仇敌，想要修习无记的入定。” 这样进行了遮破。 胜观也有三种：所谓“如理分别诸法之胜观”，是指对于显密一切经论的真实意趣，能够如实了知的胜观。所谓“了知心性本净之胜观”，就是现在我们所讲授和修习的这种。通过对此的串习，心性本净的实相能够如实显现的胜观，是在证得佛果的时候才会出现的。 现在，就像修习止观的时候一样，即使念头安住在禅定中，也仅仅是认识它就足够了。即使各种念头纷繁涌现，也仅仅是安住在认识它们的状态中。总之，无论出现什么，发生什么，都安住在仅仅认识它们的状态中，这就是了。修习之后，就再也没有什么需要修习的了。 在《心性光明论》中也说：“离此瑜伽如空壳，无论如何努力勤奋，终将变为轮回之果，因为没有到达自性之地。勤奋令人疲惫痛苦，大乐心髓与生命分离。从中必定救护之方法，非是数量与勤奋之守护。于本然状态中莫失，莫过已证悟实义之时。错觉执着非是遣除，不和合者即是良药。” 因此，禅定的不和合之物就是念头。不需要舍弃它，仅仅是把它们放在它们自己的位置上，它们就会自然清净。 极下之极下
English
Because "Prajnaparamita" is the perfection of wisdom, without it, one cannot traverse the bhumis and paths. As it is said, "Without wisdom, like being without eyes, these five perfections, without an object, cannot touch enlightenment." Jetsun Milarepa said that Gampopa said, "I have been able to sustain samadhi for seven days. The Kadampas are all practicing good meditation on this." The Jetsun laughed loudly and said, "If that is meditation, then the gods of the four dhyanas are also doing that, but that won't do. You and I must meet, otherwise you will be reborn as a god." In another song, he sang, "That wild man of Shayi, because he did not give alms in his previous life, sees delicious food as an enemy, wanting to practice unconscious absorption." Thus, he refuted it. Vipassana also has three aspects: The so-called "Vipassana that thoroughly distinguishes dharmas" refers to the vipassana that knows the true meaning of all sutras and tantras without error. The so-called "Vipassana that knows the naturally pure nature of mind" is what we are teaching and practicing now. Through familiarizing with this, the vipassana that manifests the naturally pure nature of mind without error will appear at the time of attaining Buddhahood. Now, just like in the case of shamatha, even if thoughts remain in samadhi, it is enough to simply recognize them. Even if various thoughts arise in abundance, simply remain in the state of recognizing them. In short, whatever arises, whatever happens, simply remain in the state of recognizing them, that is it. After practicing, there is nothing more to practice. The "Mind-Side Clear Light Prophecy" also says: "Yoga without this is an empty husk, no matter how hard you strive, it will only become the fruit of samsara, because you have not reached the place of self-nature. Effort makes you tired and miserable, the essence of great bliss is separated from life. The method to definitely protect from this is not the protection of numbers and effort. Do not lose the original state, just at the moment of realizing the meaning. Deluded appearances are not to be rejected, what is incompatible is perfected as the remedy." Therefore, the incompatible thing with samadhi is thought. There is no need to abandon it, simply placing them in their own place will lead to self-purification. The lowest of the lowest.
Chinese
如果这样训练，但心仍然难以调伏，就认定所生的念头，观察它如何存在，往何处去，它会自行消解。保持这种状态，以后就不需要特意去追究，念头自己会解脱自己，这叫做自生智慧。如果斩断流动的根，记忆和念头会在原始空间中消失。这是它的意思。一般来说，所谓的庸常意识，就是不对任何生起的念头的本质进行改造，如果不散乱于此，仅此一点就足够了。但对于下等根器者来说，这样行不通，所以要修持有作意的止观。如果观察任何生起的念头都无法平息，反而更加散乱，那就让身体放松，让散乱者自己散乱，观察它的状态，它自然会平息。散乱和安住都是心，所以会自然融为一体。通过修习禅定和忍耐，会变得稳固。这就像： 就像从船上飞起的乌鸦一样， 盘旋又盘旋，最终又回到那里。 这个比喻说明，必须饲养海上的船上的乌鸦，以便观察山和水怪。如果它靠近赡部洲时，不给它的脚上系上细铁链，它就会飞走。当到达大海中央时，什么也不需要了。向上飞不会超过天空，来回飞不会超过空间，向下飞不会超过水。无论向上向下，向哪个方向飞，都找不到去处和落脚点。就像它回到船上原来的地方一样，念头本身，无论散乱也好，不散乱也好，安住也好，流动也好，都不会超出空性。因此，它会回到那个人自己的状态中，即使是下等根器者也会变成最好的状态，因为它像精进一样深刻，所以学习这个是很好的。这样，就讲述了将上、中、下三种根器分为九种，并进行修习的方法。正如莲花生大士所说，由金刚笑所著的《大圆满耳传心髓》中说：上等根器者通过观看就能禅修，中等根器者通过禅修就能禅修，下等根器者通过行为就能成就。这是他的意图。如果需要这些的依据，那就是《一切作为之王续》，心部十八部，以及我自己所著的大小引导文，禅
English
Even if trained in this way, if the mind is still unmanageable, identify the thought that arises, observe how it abides and where it goes, and it will dissolve on its own. By maintaining this continuity, later there will be no need to specifically investigate; the thought itself will liberate itself, and this is called self-arising wisdom. If the root of movement is cut, memory and thought will vanish into the primordial space. This is the meaning of that. In general, what is called ordinary consciousness is that one does not modify the nature of whatever thought arises; if one is not distracted by this, that alone is sufficient. But for those of lower faculties, this will not work, so one cultivates samatha-vipassana with effort. If looking at whatever thought arises does not pacify it, but rather it becomes more agitated, then relax the body, let the agitator agitate on its own, and by observing its state, it will naturally pacify. Agitation and abiding are both mind, so they will naturally become one. By cultivating meditation and patience, one will become stable. That is like: Like a crow that flies from a ship, Circling and circling, it returns there again. This example shows that the crow on the ocean ship must be raised in order to investigate mountains and sea monsters. If it is close to Jambudvipa and a thin iron chain is not tied to its feet, it will fly away. When it reaches the middle of the ocean, nothing is needed. Flying up does not exceed the sky, flying back and forth does not exceed space, and flying down does not exceed the water. No matter which direction it flies, up or down, it cannot find a place to go or land. Just as it returns to its original place on the ship, the thought itself, whether agitated or not, abiding or moving, does not exceed emptiness. Therefore, it returns to the state of that very person, and even those of lower faculties will become the best, because it is as profound as diligence, so it is good to learn this. Thus, it is taught how to divide the superior, middling, and inferior faculties into nine and practice them. As stated by Guru Rinpoche, in the Dzogchen Oral Transmission Heart Essence composed by Dorje Zhadpa: "The superior faculties can meditate through seeing, the middling can meditate through meditation, and the inferior can accomplish through action." This is his intention. If you need the source of these, it is the Kunjed Gyalpo Tantra, the Eighteen Semde, and the two great and small commentaries I have written, meditation.
Chinese
要让他们精进努力。如果佛法很深奥，但不去修习，那么深奥的诀窍就会被留在书本里，就像这样。现在即使进入了修行的传承，如果平时不修习，就会变得胆大妄为，对佛法和修行不认真，临死时也无益处，所以要谨慎。嘉瓦·果仓巴说，外在的闭关要能住在山洞里，内在的闭关要能住在茅棚里，秘密的闭关要能住在床上，要能安住在无二的见地上，要能安住在不散乱的禅修上，要能安住在无执的行持上，必须具备这六种条件。一般来说，禅修有两种：往外抓和往内抓。对于难以控制的心，需要往外抓，所以不要离开正念。然后，所有显现的念头都会变成禅修的往内抓。也就是说，普通的意识会在不执着自身的状态中运作。禅修者即使停止禅修，也有一种禅修不放过禅修者的状态。为了达到这种状态，必须不间断地禅修。如果不禅修，即使现在产生了一些体验，也会消失，所以不要把禅修当作彩虹。不要把禅修当作铁钩，因为当正念抓住时它才存在，没有抓住时它就不存在。因此，必须严密地守护不散乱。不要让它分离，要有正念，但不要与慈悲分离。因此，在禅修开始时，要想着为了利益众生而禅修。在禅修结束时，要回向功德，愿一切众生都能成佛。莲花生大师说：如果没有慈悲，佛法的根就会腐烂。所以这非常重要。不要让自性消失，指的是禅修生起后，没有守护而放弃。把心拉到里面，让它禅修。不要交替进行，指的是有时能禅修，有时不能禅修。对于这种情况，要安住在无论发生与否都没有区别的状态中，并加以实践。不要让它循环，指的是白天的念头晚上也会出现。这是禅修往内抓的时候。瑜伽之王指的是大圆满，也就是从勤作中解脱出来的状态。大手印指的是无修。还有些人是断种姓者，指的是那些没有成为妥噶和彻却法器的人。对于这些人，要给予灌顶，修习气脉，然后给予事业手印，二根交合的