Chinese
珍爱并毫不拖延地修持。具有能够领悟真实究竟之法性的智慧。口诀的特征是：通过各种方法来成办今生的方法；以及自己获得寂静安乐的小乘道；以及无数劫中行走于道地的特征之理；以及胜过所有依赖于有相勤作的下部密法的方便，开示了轮回涅槃本体无二之义的菩提心，以表示方便实修次第引导证悟并显现法身。
English
Cherishing and practicing without delay. Possessing the wisdom capable of understanding the true and ultimate Dharma nature. The characteristics of the instructions are: the methods for accomplishing this life through various means; and the path of the Lesser Vehicle for achieving peace and happiness for oneself; and the principle of the characteristics of traversing the paths and grounds in countless eons; and surpassing all the methods of the lower tantras that rely on conceptual effort with signs, it reveals the Bodhicitta, the meaning of the oneness of samsara and nirvana, guiding to the realization and manifestation of the Dharmakaya through the stages of symbolic methods and practical application.
Chinese
无论何种行业，如商业盈利、农业劳作、知识学术、城镇礼仪、工巧计算、医药卜算等，凡是追求衣食、利养、恭敬、名声的一切，都是喧嚣扰攘、散乱放逸的轮回之事，应当长远舍弃。 应当依止的，是远离城镇，在寂静的寺庙处所，没有人和非人、野兽等的怖畏，容易获得水、树等顺缘，令人心情愉悦且能增长善行的处所，依止具有这些功德的上师和志同道合的善友。 第二，关于如入定的方法： 《秘密灯论》中说：“所有一切有情众，皆具菩提之自性，为悟彼义之故，未得令得修四要。” 因此，首先做好身体的要点，进行禅定七法：双足跏趺坐，脊背正直，双手结禅定印，双臂张开，颈部微屈，舌抵上颚，上下牙齿稍微分开，双唇之间留有气息流通的空隙，腹部鼓起，双眼凝视鼻尖，从眉间向前直视，视线落在约一臂远的距离，保持不动。 专注所缘的要点是：将注意力集中在所缘之处，观想一个白色明亮、闪闪发光的“ཨ་”（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），一刹那也不要散乱。 运行气息的要点是：在每次禅修开始时，用力呼出浊气九次或三次等，然后放松，让气息自然流动。 把握心识的要点分为有相和无相两种，首先是有相：将心专注于“ཨ་”（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）上，不让它散乱到其他地方，并且在无念的状态中保持专注，在尚未达到这种状态之前，每天进行六次禅修等，并适时地放松身心，进行观修。《秘密灯论》中说：“初于寂静处安住，如鹫翱翔于空中，专注所缘而系心，气心合一勤修习，依于诸相生无相。” 其次，关于无相中系心的三种方法：首先，身体和语言的要点如前一样，心中不对过去、未来、现在做任何思虑，在之前专注的“ཨ་”（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的位置上，将意、眼、气三者集中，一心一意地专注于此，不要让心识有片刻的散乱。
English
Whatever the occupation, such as commercial profit, agricultural labor, knowledge and scholarship, town etiquette, craftsmanship calculation, medicine and divination, etc., all pursuits of food, clothing, gain, respect, and fame are the activities of tumultuous distraction and scattered indulgence of samsara, and should be abandoned in the long run. What should be relied upon is a quiet monastery far from towns, free from the fear of humans, non-humans, and wild animals, where it is easy to obtain favorable conditions such as water and trees, and which is a place that brings joy and increases virtue. One should rely on a lama who possesses these qualities and good friends who share the Dharma. Second, regarding the method of equipoise: The Secret Lamp says: "All sentient beings without exception, possess the nature of the essence of enlightenment. In order to realize that meaning, meditate on the four essentials to gain what has not been gained." Therefore, first, prepare the essential points of the body, performing the seven-point posture of meditation: sit in the lotus position with legs crossed. Straighten the spine. Place the hands in meditative equipoise, with arms slightly extended. Bend the neck slightly. Place the tongue against the palate. Keep the upper and lower teeth slightly apart. Keep the lips slightly open to allow air to flow through. Extend the abdomen. Gaze at the tip of the nose, from the eyebrow center straight ahead, at a distance of about an arm's length, without moving. The essential point of the object of focus is: focus the attention on that object, visualizing a white, clear, and radiant "ཨ་" (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), without any distraction for even a moment. The essential point of the flowing breath is: at the beginning of each session, exhale forcefully nine or three times, etc., and then relax, allowing the breath to flow naturally. The essential point of grasping the mind is divided into two: with focus and without focus. First, with focus: fix the mind on that "ཨ་" (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), without letting it wander elsewhere, and remain in a state of non-thought. Until this state is achieved, practice six sessions a day, etc., and occasionally relax the body and mind, and meditate. The Secret Lamp says: "First, reside in a secluded place, like a vulture soaring in the sky, fix the mind on the object of focus. By uniting breath and mind, practice diligently in sessions. Relying on the objects of focus, non-objects are greatly born." Second, regarding the three methods of fixing the mind in non-objectivity: first, the essential points of body and speech are as before, and the mind does not engage in any thoughts of the past, future, or present. In the place of the previously focused "ཨ་" (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), concentrate the mind, eyes, and breath, focusing single-pointedly, without allowing the mind to wander even for a moment.
Chinese
已经做到这样了，无论生起什么念头，都要彻底断绝。 《秘密灯》中说： “先后跟随是错路，当下觉知不矫饰，犹如箭师矫正箭杆，强烈专注目标境。” 这样说。 第二，在认识到念头却无法切断的情况下，身心都要放松，不要担心生不起禅定，无论生起好坏念头，都不要前迎后送，而要自然放松，安住在放松的状态中。 月官说：“其中安住的方法是，不收摄身语意三门，放松身心，安住在闲适的状态中。” 这样说。 第三，在分别了流动和安住之后，身心都不要过于紧张或放松，适度地保持舒适的状态，无论生起舒适与否的念头，都不要加以改造，而是任其自然生起，并安住在当下，不要让觉知游离，这一点非常重要。 《秘密灯》中说：“觉知安住于一境，是如来之密意。” 这样说。 第三，认识并消除过患， 圣者仁波切在所说的三十种障碍中，说了最初不生起禅定以及中间不增长的六种过患和十六种障碍。 其中，过患有六种： 突然生起贪欲，生起极大嗔恨，傲慢、嫉妒、心烦意乱，邪见、自满，这六种。 懒惰、事务繁多，散乱、掉举，以及忧伤、随念，昏沉、多念，多希望、多疑惑，贪欲大、精进小，喜好睡眠、念诵读写，戏笑之语、无意义的闲谈，这十六种是中断，智者应当舍弃这些。 这样说。 因此，要认识这些过患，并以正念、正知和谨慎来舍弃它们。 此外，所有禅定的过患都可以归纳为掉举、昏沉、散乱、沉没四种。 沉没是指觉知昏沉，不知道自己在做什么。 昏沉是指觉知不清晰，一片黑暗。 掉举是指心稍微安住，但会稍微想起琐碎的念头。 散乱是指忘记禅修。
English
Having done so, whatever thoughts arise, cut them off completely. The Guhyadipa says: "Following before and after is a mistaken path; present awareness, uncorrected, is like an archer straightening a reed; exert effort intensely on the object." Thus it says. Secondly, when you recognize thoughts but cannot cut them off, relax both body and mind. Do not think that meditation will not arise. Whatever good or bad thoughts arise, do not welcome them or send them off. Relax in your natural state and remain in that relaxed state. Manjushri Mitra says: "The method of remaining is to not gather body, speech, and mind; remain relaxed and at ease." Thus it says. Thirdly, having separately known movement and abiding, do not tighten or loosen the body and mind too much. Keep them moderately comfortable. Whatever comfortable or uncomfortable thoughts arise, do not alter or correct them. Let them arise naturally and remain in that state. It is important not to let awareness wander elsewhere. The Guhyadipa says: "Awareness abiding in a single point is the intention of the Tathagata." Thus it says. Thirdly, recognizing and eliminating faults, among the thirty obscurations spoken of by the Holy Precious One, he spoke of six faults that prevent samadhi from arising initially and sixteen obstacles that prevent it from increasing in the middle. Among them, the faults are of six kinds: suddenly arising desire, arising great hatred, arrogance, jealousy, mental confusion, wrong views, and conceit—these six. Laziness, many activities, distraction, excitement, sadness, following thoughts, dullness, many thoughts, many hopes, many doubts, great desire, little diligence, fondness for sleep, recitation, reading, and writing, frivolous talk, and meaningless chatter—these sixteen are interruptions. The wise should abandon these. Thus it is said. Therefore, recognize these faults and abandon them with mindfulness, awareness, and vigilance. Furthermore, all the faults of samadhi can be summarized as sinking, dullness, excitement, and scattering. Sinking is when awareness is faint and one does not know what one is doing. Dullness is when awareness is unclear and dark. Excitement is when the mind abides somewhat, but one remembers trivial thoughts. Scattering is forgetting meditation.
Chinese
因此，分别念如洪水般涌现。为了消除这些，有两种方法：消除由禅修的力量产生的，以及消除由外缘产生的。第一种情况是：禅修时如果昏沉和迟钝，就坐在高处凉爽的地方的薄垫子上，身心提起精神，让觉知清醒、鲜明、警觉地进行禅修。避免食用营养丰富的食物。如果散乱和掉举，就坐在温暖、低矮和黑暗的地方的厚垫子上，放松身心，目光向下，进行禅修。如果手边有营养丰富的食物和好酒，可以少量食用。第二种情况是，如果由于过去的障碍或当下被贪嗔的对象所困扰而产生昏沉和掉举，《明灯论》中说：“贪嗔痴的控制下，掉举和昏沉生起时，将心专注于外内密三处，便能获得寂静。”因此，外观轮回的怖畏和涅槃的功德，内观将觉知专注于一点，密观忆念见地。这是其中的内容。有时，如果禅修感到疲惫，身体僵硬粗糙，难以入睡，就进行按摩。食用营养丰富的食物，行为举止要放松。如果想要走动、心神不宁或头晕，目光向下看地面，收紧下部气息，用力呼出浊气，放松身体，将身体的重量放在地上，并将觉知放在脐间进行禅修。《经验明灯论》中说：“过患和对治等一切，掌握经验和体内的限度，过患的对治、收紧和放松，从口诀中得知。”这就是它的意义。第四，关于三摩地的体性，有五点：体验生起方式的次第、三摩地自身的体性、持续修持的方法、一座的时长、以及如何提升。这些各自又分为三个方面。生起方式有动摇、获得和稳固三种。动摇的体验是：一开始禅修时，分别念比以前更多，会觉得禅修无法生起。这是因为已经认识到分别念，所以不要被过患所控制，如前所述，放松并安住在分别念本身之上。有时会觉得存在，有时会感到模糊，有时会觉得安住，有时会觉得念头只闪现很短的时间。《经验明灯论》中说：“那也像最初的急流，分别念多且稍微安住。”第二
English
Therefore, discursive thoughts arise like a flood. To eliminate these, there are two methods: eliminating those arising from the power of meditation, and eliminating those arising from external circumstances. The first case is: if one becomes dull and lethargic during meditation, sit on a thin cushion in a high, cool place, exert effort in body and mind, and meditate with awareness that is clear, vivid, and alert. Avoid eating nutritious food. If one is scattered and agitated, sit on a thick cushion in a warm, low, and dark place, relax body and mind, lower the gaze, and meditate. If nutritious food and good wine are available, consume a small amount. The second case is, if dullness and agitation arise due to past obstacles or being disturbed by objects of attachment and aversion in the present, the 'Lamp of Clarity' states: 'Under the control of attachment, aversion, and ignorance, when agitation and dullness arise, by focusing the mind on the outer, inner, and secret, one will attain peace.' Therefore, contemplate the fears of outer samsara and the qualities of nirvana, focus inner awareness on one point, and secretly remember the view. This is the content. Sometimes, if meditation feels tiring, the body is stiff and rough, and it is difficult to fall asleep, perform massage. Consume nutritious food, and relax the conduct. If one wants to walk around, the mind is restless, or one feels dizzy, lower the gaze to the ground, tighten the lower breath, forcefully exhale impure air, relax the body, place the body's weight on the ground, and meditate by focusing awareness on the navel. The 'Lamp of Experience' states: 'All faults and remedies, etc., grasp the measure of experience and the elements, the remedy of faults, tightening and loosening, are known from the oral instructions.' This is its meaning. Fourth, regarding the nature of samadhi, there are five points: the order of how experiences arise, the nature of samadhi itself, the method of continuous practice, the duration of a session, and how to enhance it. Each of these is further divided into three aspects. The ways of arising are wavering, attainment, and stability. The wavering experience is: at first, when meditating, discursive thoughts become more numerous than before, and one feels that meditation cannot arise. This is because one has recognized discursive thoughts, so do not be controlled by faults, as mentioned earlier, relax and rest on the discursive thoughts themselves. Sometimes one feels that it exists, sometimes one feels vague, sometimes one feels settled, and sometimes one feels that thoughts only flash for a short time. The 'Lamp of Experience' states: 'That too is like the initial rapid current, discursive thoughts are many and slightly abiding.' Second,