Chinese
那么也要进行实修。因此应当这样做：处所总的特征是，如《时轮根本续》中所说：“何处护地具法田，何处有情唯一生，安乐住于地无诤，彼处瑜伽正修习。”如是所说的地域。 还有《经庄严论》中说：“智者何处修持处，善得处所与善地，善妙土地与善友，具足瑜伽安乐德。”以及，如是所说：“最初业者之补特伽罗，不依身<行为语言表达>寂静，心<由分别念>寂静不能得，<生起贪嗔分别念之因，自境等>舍弃杂染住寂静，<与地方人等>杂染则亲近生贪执，由此转动轮回之轮，因此舍弃杂染处，恒常具足正念而行。”如是所说，白天没有行人的往来，夜晚没有喧嚣的声音，没有损害的怖畏，而且需要有饮用的水对身体没有损害。 如果是不共处所的特殊富裕之处，则需要有楼房或中间的房屋、暗室、门弯曲的三层楼，窗户外面小里面大，打开时能看到白色，用土石等堵住时，连马尾巴的光亮也不出现的处所。 隐居之处则是，地洞和，岩洞和，房屋等随各自的情况而定。 然而需要干燥且没有地气，非常黑暗的地方。 如果有这样的地方，在哪里都可以。 在该处所修持前行之理是，第一座修皈依发心，上师瑜伽，生起次第等，身体姿势以舒适为佳。 后面的各座修简略的皈依发心，对上师生起信心即可。 如果先前积累净化的引导没有生起证悟，则第一座也要修百字明和曼扎。 因此，皈依发心完毕后，修持金刚萨埵的观修念诵，并在其间修曼扎，上师瑜伽，从修习空性直到摄心的生起次第也修。 其中也稍微详细。
English
Then there is also the practice to be done. Therefore, it should be done like this: The general characteristics of a place are, as stated in the Kalachakra Root Tantra: "Wherever the land is protected, the field is righteous, wherever sentient beings are born only, living happily on the earth without dispute, there the yoga is rightly practiced." Such is the region spoken of. Also, in the Ornament of the Sutras, it says: "Wherever the wise one practices, a place that is well-obtained, a good place, a good land, and a good friend, endowed with the qualities of yoga and happiness." And, as it is said: "A person who is a beginner, without relying on the solitude of body (action, speech, expression), the solitude of mind (by conceptual thought) cannot be attained, (the cause of arising of attachment and aversion, one's own environment, etc.) abandoning contamination, one should dwell in solitude, (with local people, etc.) contamination causes intimacy and attachment, thereby turning the wheel of samsara, therefore abandoning contamination, one should always be mindful." As it is said, there should be no traffic of people during the day, no noisy sounds at night, no fear of harm, and there should be drinking water that does not harm the body. If it is a special and wealthy place that is not common, then there should be a building or a middle house, a dark room, a three-story building with a curved door, a window that is small on the outside and large on the inside, that can see white when opened, and a place where even the light of a horse's tail does not appear when blocked with soil and stones. A place of seclusion is, a cave in the ground, and, a cave in the rock, and, houses, etc., according to their respective situations. However, it needs to be dry and without earth vapor, and a very dark place. If there is such a place, it is fine anywhere. The way to practice preliminaries in that place is, in the first session, take refuge and generate bodhicitta, Guru Yoga, generation stage, etc., with the body posture as comfortable as possible. In the later sessions, take refuge and generate bodhicitta briefly, and it is enough to generate faith in the Guru. If the instructions for accumulating and purifying the past have not given rise to realization, then in the first session, one must also practice the Hundred Syllable Mantra and the Mandala. Therefore, as soon as the refuge and bodhicitta are completed, practice the visualization and recitation of Vajrasattva, and in the meantime, practice the Mandala, Guru Yoga, and the generation stage from practicing emptiness with Shunyata until the mind is held. Among them, also slightly elaborate.
Chinese
如果喜欢广，就如之前所说的那样。如果收摄，那么在皈依的时候，不要将皈依境融入自身，而是请其安住于前方。在献曼茶罗的时候，献上曼茶罗。之后做从祈请文开始的上师瑜伽，这样就容易且切中要点。座间的加行修法，不仅仅是在这三寂静的时候，从这之后到正行等所有时候都是一样的。三寂静的实际修法是：在黑屋子里铺上禅垫，身体的要点是双腿金刚跏趺坐，脊椎和后颈伸直，喉咙稍微压住喉结，嘴唇自然放置，舌尖抵住上颚。眼睛的视线和手，此时怎样舒适都可以，但是因为正行的时候手要握拳放在大腿上，为了能够做到那样，所以这里也要这样做：拇指按住食指的根部，用其他手指从外面握住的拳头按住大腿的根部，手臂伸直。眼睛也和正行方向相同，以向上看天空的方式向上翻，不做睁眼闭眼等动作，保持不动。这样身体的要点一摆好，为了消除之前气紊乱和游荡，以及之后不出现气的问题，从鼻孔里“桑”地呼出三次浊气。那之后到出座之间，气自然放置，让它随意运行，心的要点是什么也不想，什么也不放在心上，不要刻意用力，不要刻意放松，既不要向外过多地看天空等，也不要向内刻意地看自己，不依赖任何事物，在任何事物都可能显现的状态中，不做任何改造地放松。在那上面安住并能够禅修就很好。如果心散乱，就要依靠对治。那散乱的方式有两种：心不专注而散乱，各种念头纷纷生起，景象等外境的形象在心中不断显现，刚一显现就自己知道心已经散乱，对于此，不做喜欢不喜欢等分别，也不做任何思辨，直接彻底切断散乱，保持之前的心的安住方式就可以了。另一种是，一个念头接着一个念头，散乱出各种各样的念头，时间很长
English
If you prefer to expand, do as previously stated. If you want to gather, then during the refuge ceremony, do not dissolve the refuge object into yourself, but invite it to remain in front of you. When offering the mandala, offer the mandala. After that, perform the Guru Yoga starting from the supplication prayer, which will be easier and more to the point. The preliminary practice of the session is the same not only during these three solitudes, but also from this point onwards, including the main practice and all other times. The actual practice of the three solitudes is as follows: In the dark room, spread a meditation cushion. The key points of the body are the vajra posture with legs crossed, the spine and back of the neck straight, the throat slightly pressing the Adam's apple, the lips naturally placed, and the tip of the tongue touching the palate. The gaze of the eyes and the hands can be as comfortable as possible at this time, but since the hands must be in fists on the thighs during the main practice, do it here as well in order to be able to do that: press the root of the index finger with the thumb, and press the root of the thighs with the fist that is closed from the outside with the fingers, and straighten the arms. The eyes are also in the same direction as the main practice, rolled upwards as if looking at the sky above, without opening or closing them, and kept still. As soon as the key points of the body are set, exhale three times of stale air from the nostrils with a "sang" sound to eliminate the previous turbulence and wandering of the air, and to prevent problems with the air from occurring later. After that, until the end of the session, let the air flow naturally, let it run freely, and do not think about any key points of the mind, do not keep anything in mind, do not deliberately force it, do not deliberately relax it, do not look too much at the sky, etc., and do not deliberately look at yourself, do not rely on anything, and relax without any modification in the state where anything can appear. It is good to abide in that and be able to meditate. If the mind wanders, you must rely on the antidote. There are two ways of wandering: the mind wanders without focus, various thoughts arise suddenly, and the images of objects and other external objects constantly appear in the mind. As soon as they appear, you know that the mind has wandered. Do not make any distinctions such as liking or disliking, and do not make any speculations. Directly and completely cut off the wandering, and it is enough to maintain the previous state of mind. Another way is that one thought leads to another, and various thoughts wander for a long time.
Chinese
如果向外散乱，过失很大。然而对此，一旦被忆念抓住，从此以后，一定要做到不再发生心识向外散乱的情况。当散乱时，要忆念抓住，时时生起这样的强烈愿望。在什么也不想的状态中，收摄觉知。反复进行心是否安住或不安住，是否散乱或不散乱的忆念觉察。这样，向外散乱的情况就会越来越小，不会很久就会清醒过来。像这样，专注于一境而修，结束时回向善根与之前相同。在座间休息时，也要不离无造作的觉性，不闲聊废话，用身语的鞭子策励自己。像这样修持，无论出现身体的体验、语言的体验、心意的体验、见的体验、梦的体验等等，都不要累积或阻止体验，而要保持自然，随其自然地任其发展。《窍诀总说》中说：“对任何也不看作过失，什么也不是而修持，不希求暖相等等，虽说无修而示，也不放任懒惰和放纵。”就像所说的那样。在所有座上和座间休息时，不要期望变好，也不要怀疑有过失。断除行为粗暴和贪恋欲妙等分别念。守护菩提心不退失。衣服等要冷暖适宜，晚上要睡饱，白天要断除睡眠，在座间修持时，要一心一意地努力，延长修持的时间是好的。第七个引导，三寂静的引导结束。此时让修持者修持两三天。在此期间，如果需要，可以详细讲解寂静的利益、止观的自性、三寂静的要点。像这样让他们好好地确定之后，传授实修，给予加持。如果喜欢加行，也可以降下加持，给予朵玛灌顶。关于这些仪轨，要像历代上师们另外造的仪轨那样了解。之后进入黑关的闭关。反复观看引导文，改正没有掌握要点的地方。遣除违缘和介绍等等，根据情况进行。这些是深
English
If there is scattering outwards, the fault is great. However, regarding this, as soon as it is caught by mindfulness, from now on, one must ensure that the mind does not scatter outwards again. When scattering occurs, one should catch it with mindfulness, and repeatedly generate a strong desire to do so. In a state of not thinking about anything, gather awareness. Repeatedly monitor whether the mind is abiding or not abiding, whether it is scattering or not scattering. In this way, the tendency to scatter outwards will become smaller and smaller, and it will soon clear up. Like this, meditate by focusing on one point, and at the end of the session, dedicate the merit as before. During breaks between sessions, one should also not be separated from the nature of non-fabrication, not engage in idle chatter, and urge oneself on with the whip of body and speech. By meditating like this, whatever experiences arise, whether bodily experiences, verbal experiences, mental experiences, experiences of vision, dream experiences, etc., one should not accumulate or block the experiences, but maintain a natural state, and let them develop spontaneously. As it says in the <Summary of Instructions>: "Do not regard anything as a fault, practice as if it is nothing, do not desire warmth signs, etc., although it is shown as non-meditation, do not indulge in laziness and indifference." It is as it is said. In all sessions and breaks, do not expect to become better, and do not suspect faults. Abandon thoughts of violent behavior and attachment to desirable qualities. Protect the mind of enlightenment from degenerating. Clothes, etc., should be suitable for the cold and heat, sleep well at night, abandon sleep during the day, and during meditation sessions, exert effort with one-pointedness, and it is good to prolong the duration of the sessions. The seventh instruction, the instruction on the three solitudes, is finished. At this time, have the practitioners meditate for two or three days. During this time, if it is pleasant and necessary, explain in detail the benefits of solitude, the nature of calm abiding and insight, and the key points of the three solitudes. After they have been well ascertained in this way, transmit the practical application, and give blessings. If they like embellishment, you can also bestow blessings and give the Torma empowerment. The way to do this should be understood according to the letters made separately by the previous lamas. After that, enter the retreat of dark training. Look at the instructions again and again, and correct the places where the key points have not been reached. Remove obstacles and introduce, etc., according to the situation. These are the profound
Chinese
嘛哈（Ma）多杰瑜伽的预备引导已经结束。第二，甚深道多杰瑜伽的正行修习次第是：时轮根本续和密集后续中说：“各别摄持与禅定，以及命勤如是执持，随念以及三摩地，结合即是六支瑜伽。”又说：“念诵真言与禅定，以及安乐亦能成。”<此处显示了六支中的三种果，因此也显示了因，如各别摄持等。>又，喜金刚中也说：“修习六支瑜伽者。”等等说了许多。总之，六支是：各别摄持支、禅定、命勤、执持、随念、三摩地的支分，即这六者。如果将这些置于四金刚瑜伽的范畴内，那么各别摄持和禅定是身金刚瑜伽，命勤和执持是语金刚瑜伽，随念是意金刚瑜伽，三摩地是智慧金刚瑜伽。如果按照近修和修持的四支来分：<各别摄持和禅定二者，最终是成就双运智慧身的因，是空性显现为色相，并且显现为显现与心识无别的瑜伽，因此这二者对于成就双运至上身而言，首先是近道，所以是近修。命勤和执持二者，是阻断不净之气，从而使气脉明点无别的瑜伽，因此这二者比之前更加接近成就智慧身，所以是近修。随念是成就炽燃显现之本尊身的瑜伽，所以是修持。三摩地是成就不可变的安乐圆满的智慧身，所以是大修。>各别摄持和禅定是近修，命勤和执持是近修，随念是修持，三摩地是大修。如果按照三善来分：各别摄持和禅定是最初的善，命勤和执持是中间的善，随念和三摩地是最后的善。如果按照因果二者来分：各别摄持、命勤、随念三者是因的支分，禅定、执持、三摩地三者是果的支分。一切都归于大手印瑜伽之中，而实际的支分是前