Chinese
通过这种方式禅修，初学者会稍微体验到一些法性。之后，所有的显现都会被理解为如幻。变得如幻之后，经中也说：“如梦如幻。直到证得一切种智都是如幻。即使有比一切种智更殊胜的法，也是如幻。”这样说。同样，长时间禅修后，会出现如燃烧般的征兆。这也不一定是什么颜色，例如，以白色为例，会出现小小的白色，或者白色的光环，或者白色的细线。它会变得越来越大，像镜子一样大，像帐篷一样大，像一个地方一样大。最后，整个地方都会变成白茫茫的一片，只有白色。这种情况会持续很长时间。然后，它又会消失。四种颜色都是如此。然后，会出现像月亮一样的征兆。首先像镜子一样大，然后像帐篷一样大，然后整个地方都像明亮的月亮一样。然后，会出现像太阳一样的征兆，方式与之前相同。在这个时候，白天和黑夜的区别将无法分辨。从这时起，自己的身体不会出现影子。然后，会出现见到化身佛的容颜的情况。首先，会见到自己所修的本尊的容颜。之后，在后得位中也会反复见到。然后，最后所有的显现之物都会显现为本尊。也就是说，所有大的和粗的东西都会显现为大的和粗的本尊，所有小的和细的东西都会显现为小的和细的本尊。这种情况会持续很长时间。然后，它也会消失。在这个时候，会了悟所取无自性。然后，见到报身佛的容颜，也就是后得位中，所有的虚空都会被本尊充满。在这个时候，祈祷疾病平息等等，无论祈祷什么都会实现。在这个时候，会了悟能取无自性。对于这些征兆的出现与否，不应该感到高兴或不高兴。然后，在后得位中，会出现多种二元对立的体验融为一体的空性体验。也就是说，外在的六境会被理解为空性。变成空性。经中说：“色即是空”等等。内在的五蕴变成空性。贪欲等等五毒被理解为空性。变
English
By meditating in this way, beginners will experience a slight glimpse of the nature of reality. Afterwards, all appearances will be understood as illusory. Having become illusory, it is also said in the sutras: "Like a dream, like an illusion. Until the attainment of omniscience, it is like an illusion. Even if there is another dharma more excellent than omniscience, it is like an illusion." So it is said. Also, having meditated for a long time, a sign like a blazing fire will appear. This is not definite in color; for example, if one takes white as an example, a small white, or a white halo, or a white streak like a white thread will appear. It will become bigger and bigger, like a mirror, like a tent, like a place. Finally, the entire place will become a white expanse, only white. This will occur for a long time. Then, again, it will disappear. All four colors are the same as this. Then, a sign like the moon will appear. First like a mirror, then like a tent, then the entire place will be like a clear moon. Then, a sign like the sun will appear, in the same way as before. At this time, the distinction between day and night will not be discernible. From this, one's own body will not cast a shadow. Then, the vision of the face of the Nirmanakaya will occur. First, one will see the face of whichever yidam one is practicing. Afterwards, one will see it again and again in post-meditation. Then, finally, all appearing objects will appear as yidams. That is, all large and thick objects will appear as large and thick yidams, and all small and thin objects will appear as small and thin yidams. This will remain for a long time. Then, it will also disappear. At this time, one will realize that the apprehended object is without inherent existence. Then, the vision of the face of the Sambhogakaya will occur, that is, in post-meditation, all of space will be filled with yidams. At this time, whatever prayers are made, such as for the pacification of illness, will be accomplished. At this time, one will realize that the apprehending subject is without inherent existence. One should not be happy or unhappy about whether or not these signs occur. Then, in post-meditation, the experience of emptiness will arise, in which many dualistic experiences become of one taste. That is, the six external objects will be understood as emptiness. Having become emptiness. It is said in the scriptures: "Form is emptiness," and so forth. The five internal skandhas will become emptiness. The five poisons, such as desire, will be understood as emptiness. Havin
Chinese
成为第五个。经中说：贪欲空性等等。譬如雪落在海上。那时出现五种神通：天眼通能见到下、地上、地上方三种。天耳通能听到地下、地上、地上方三种的虱子的声音。他心通能知道心中所想。知生死是：知他人何时死，何时死，以何种方式死，死后生于何处。神足通是身体轻如棉絮，像老鼠一样钻入地下，能飞上天空，在水中行走不沉没，能变幻出多种身体。经中也说：能飞上天空，像鸟一样。在水中不沉没，像老鼠在地上一样。钻入地下，像鱼在水中一样。上面燃烧着火，下面涌出水，化为一个而散为多个，化为多个而聚为一个。如是说。之后，出现第三种体验，即无戏论如虚空的体验，不依赖于二相，没有等持和后得，心性成为法性。譬如晴空中升起太阳，心性从二取之边解脱。口诀之王耳传，如上师所说而行。愿此善根为利有情，心性安住于自性。此修行引导文是按照上师的教言所写。向二位增班，金刚萨埵请求。向持咒者哦拉觉色请求。向我嘉贡请求。吉祥！ ！耳传金刚桥的引导文，开启善缘之眼。本来超胜的法身大，谁使之显现？库玛茹。至尊上师的莲足前，以最胜的恭敬顶礼。从谁的口中流出的耳传，本来不应书写成文字，为了稍微缓解记忆的疲劳，请空行母们容忍我写下此笔记。其中大圆满的法类中，心部、界部、口诀部三者中，大手印寂止等与心部相合。耳
English
Became the fifth. The scriptures say: Desire emptiness and so on. The example is like snow falling on the sea. At that time, five kinds of clairvoyance arise: the divine eye clairvoyance sees the three kinds of below, above the ground, and above the ground. The divine ear clairvoyance hears even the sound of lice in the three kinds of below the ground, above the ground, and above the ground. The clairvoyance of knowing others' minds knows what changes in the mind. Knowing death and birth is: knowing when others die, when they die, how they die, and where they are born after death. The clairvoyance of miraculous powers is that the body is as light as cotton, burrowing into the ground like a mouse, being able to fly into the sky, walking on water without sinking, and being able to transform into many bodies. The scriptures also say: Being able to fly into the sky like a bird. Not sinking in water like a mouse on the ground. Burrowing into the ground like a fish in water. Fire blazing from above, water gushing from below, transforming into one and scattering into many, transforming into many and gathering into one. It is said. Then, the third experience arises, which is the experience of non-elaboration like the sky, not relying on the two signs, without samatha and vipassana, the nature of mind becomes the nature of reality. For example, like the sun rising in a clear sky, the nature of mind is liberated from the edge of dualistic grasping. The oral transmission of the king of instructions is practiced as the guru said. May this virtue be for the benefit of sentient beings, may the nature of mind abide in its own state. This practice guidance text is written according to the guru's teachings. Requested to the two Dzeng Bans by Vajrasaṃkirti. Requested to the mantra holder Ola José. Requested to me, Gyagom. Mangalam! ! The guidance text of the oral transmission Vajra Bridge, opening the eyes of good fortune, is present. The great Dharmakaya that is inherently superior, who made it manifest? Kumararu. At the lotus feet of the venerable guru, I prostrate with the supreme reverence of limbs. The oral transmission that came from whose mouth, although it should not be written into words, in order to slightly relieve the fatigue of memory, please the dakinis tolerate me writing down this note. Among them, in the Dharma categories of Dzogchen, among the three categories of Mind Section, Space Section, and Instruction Section, Mahamudra Tranquility and others are in accordance with the Mind Section. Ear
Chinese
安然入睡。第三，关于修持之法，依上师之加持，分为前行、正行、后行三者。首先，分为共同和不共同两种。首先是生起次第，要清晰且时间短。其次，虽然巴廓·贝若扎那传给邦·弥旁贡布时没有这样的术语，但在其他口耳相传的教言中，讲述了三种心和修持的六个要点。三种心是：天和人的心、菩萨的心、如来的心。六个要点是：寻找智慧的处所、压迫身体的要点、阻断来往的道路、塑造所缘的目标、建立不变的基础、将广大的扩展到虚空中。首先分为胜义谛和世俗谛两种。首先是心性深邃明澈，无二无别。其次是所缘的虚空，所以在初学时要专注于后者。所缘的目标也有两种。首先是白色的阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。其次是烟等出现的各种空相。首先与天人的心相同。其次与菩萨的心相同。压迫身体的要点是：身体稍微跏趺坐直，双手掌心从两髋处放在地上，称为四掌心着地。这也被称为狮子坐姿。阻断来往的道路是：让气息自然流动。塑造所缘的目标是：手臂伸直，目光专注，时间短促。之后，修持天人的心是：在鼻尖上方一半的高度，以及相同高度的虚空中，观想一个白色的小阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），大约是半个芥菜籽大小，或者随意大小，专注地观想，保持清晰明亮。如果昏沉和迷糊快要来临，就放松，不要专注。之后立即像之前一样修持。在清晰显现之后，不观想阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），而是将心安住在其正上方的虚空中，不加造作地反复观看，这就是菩萨的修持。之后，建立不变的基础是：观想一切法皆是离戏如虚空。心不是它，它也不是心，对此深信不疑。多哈中说：诸法如虚空
English
Rest peacefully in contemplation. Third, regarding the method of practice, through the blessings of the Guru, there are three parts: preliminaries, main practice, and concluding practice. First, there are two types: common and uncommon. The first is the generation of bodhicitta and the practice of the generation stage, which should be clear and brief. Secondly, although such terminology was not present when Pagor Vairocana transmitted it to Pang Mipham Gonpo, in other oral transmission instructions, there is an explanation of the three minds and the six key points of practice. The three minds are: the mind of gods and humans, the mind of a Bodhisattva, and the mind of the Tathagata. The six key points are: searching for the place of awareness, pressing the key points of the body, blocking the path of coming and going, shaping the object of focus, establishing the unchanging foundation, and expanding the vastness into the sky. First, there are two types: ultimate truth and conventional truth. The first is that the nature of mind is profound, clear, and non-dual. The second is the sky where one focuses, so in the beginning, one should focus on the latter. There are also two types of objects of focus. First, it is a white 'A' (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A). Second, it is all the empty forms that appear, such as smoke. The first is the same as the mind of gods and humans. The second is the same as the mind of a Bodhisattva. Pressing the key points of the body is: sitting in a slightly upright cross-legged posture, placing the palms of the hands on the ground at the sides of the hips, which is called placing four palms on the ground. This is also called the lion's posture. Blocking the path of coming and going is: letting the breath flow naturally. Shaping the object of focus is: straightening the arms, focusing intently, and keeping it brief. Then, practicing the mind of gods and humans is: at half the height above the tip of the nose, and in the sky at that same height, visualize a small white 'A' (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A), about half the size of a mustard seed, or whatever size is appropriate, focus on it intently, and maintain it as clearly as possible. If drowsiness or dullness is about to occur, relax and do not focus. Immediately after that, practice as before. After a clear appearance has arisen, without visualizing the 'A' (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A), simply rest the mind in the sky directly above it, and repeatedly look without fabrication, which is the practice of a Bodhisattva. After that, establishing the unchanging foundation is: contemplate all phenomena as being free from elaboration, like the sky. Mind is not other than that, and that is not other than mind, be certain of this. In the Doha it says: All phenomena are like the sky.
Chinese
像这样理解，虚空的自性即是心所执持。如果心能做到非心，那就能迅速获得无上菩提。如是说。第三、正行方面，在清晰且短暂地完成前行之后，帕廓·贝若扎纳将此传授给香·米旁时，通过两个要点、四种象征来阐释。第一，关于要点，分为时间的要点和风的要点两种。时间上，因为正午和午夜无法生起禅定，所以不修习。早上面向西方，下午面向东方。风从左侧运行时进行修习，如果风不运行，则放下右侧身体稍微躺下，风就会向左运行，那时就进行修习。其中又分为使未生起的生起，以及使已生起的增长两种。第一种，身体方面，早上左膝着地，右膝跪立，从腰间系上禅修带，从右侧立起禅修杖，眼睛看向十六指宽度的虚空。下午身体姿势与此相反，面向东方。四种象征是：眼睛和视线，是世俗显现的象征。在此状态中，显现各种空色是胜义显现的象征1。眼珠不动是世俗不作意的象征。凭借此力量生起不作意之禅定是胜义不作意的象征2。稍微收紧下气是世俗安乐的象征。此时生起无法言说的心的安乐是胜义安乐的象征3。舌头不接触任何地方是世俗无别的象征。此时心于刹那间与乐、明、无分别三者无别地与空性之心相应是胜义无别的象征4。所谓的乐、明、无分别的空性状态，也必须在这样的一个时刻确定。此时是上师发誓说没有比这个更深的教诲之时，也是弟子磕头之时。心显现为空明时，称为掌握了圣者佛陀的根本。像这样修习时，会显现各种颜色的空色，在任何显现之上进行修习，无论出现什么空色，都是成就法身的显现。一般来说，一切显现，对于众生来说是从烦恼产生的未净显现，对于瑜伽士来说是禅定体验的显