Chinese
。观察猛烈的分别念，如果认为空明的心识显现为分别念，就像鸟飞过后鸟巢摇动一样，猛烈停止后，清明空性的心识沾染了之前的污垢，因为时间短暂，所以误以为猛烈就是清明空性，把前后两者混为一谈。因此，即使有一些体验的显现方式，如果介绍的方法错误，就会产生偏差，所以介绍不错误也很重要。归根结底，没有被外境改变的仅仅是明觉，无有间断，无有因由，这不是真正的智慧，而是阿赖耶识。它和智慧在形态上相似，如果不直接宣说智慧，而是以比喻的方式介绍智慧，会有一些好处。阿赖耶识也是智慧如来藏的遮蔽，实际上，就像梦境中的人看不到真实存在的物体，却看到不存在的梦境一样，被幻术迷惑的人看不到真实存在的聚会，却看到不存在的幻象一样。但是，暂时按照凡夫和圣者学人在心中显现的方式来安立，对于这个或那个众生来说，如来藏，胜义的自证智慧，被那个众生的阿赖耶识所覆盖。这时，就像刀鞘和刀的形状相似一样，阿赖耶识也和如来藏在形态上相似。虽然没有直接展示刀，但是通过看到刀鞘，可以推测刀的形状。同样，仅仅从阿赖耶识的明觉中，推测如来藏来进行介绍。这里在共同的介绍中已经详细说明，请在那里查看。阿赖耶识虽然是如来藏的遮蔽，但是如果抓住阿赖耶识的关键，就会变成证悟如来藏的道路，就像抓住穿衣服的人的衣服，也能抓住人一样。在三寂静的场合，如果是长期修行的人，介绍如来藏的方式就是这样。如果在三寂静中介绍如来藏，就要依靠阿赖耶识。对于实际生起的体验，就要依靠阿赖耶识来推测。
English
. Observing the intense force of conceptual thought, if one thinks that the appearance of the empty and clear mind is a conceptual thought, it is like the bird's nest shaking after a bird flies away. After the intense force ceases, the clear and empty mind is stained with the previous impurities. Because the time is short, one mistakenly thinks that the intense force is the clear and empty state, confusing the before and after as one. Therefore, even if there are some ways in which experiences arise, if the method of introduction is wrong, deviations will occur. Therefore, it is also important that the introduction is not wrong. Ultimately, the mere clarity and awareness that is not transformed by objects, without interruption or cause, is not actual wisdom but the ālaya-vijñāna. Because it and wisdom are similar in appearance, if wisdom is not directly explained but introduced as an example of wisdom, there will be some advantages. The ālaya-vijñāna is also the obscuration of the wisdom sugatagarbha. In reality, it is like a person in a dream not seeing existing objects but seeing non-existent dreams, and those deluded by illusion not seeing existing assemblies but seeing non-existent illusions. However, if we temporarily establish it according to how it appears in the minds of ordinary beings and noble learners, then for this or that sentient being, the tathāgatagarbha, the ultimate self-aware wisdom, is covered by the ālaya-vijñāna of that sentient being. At that time, just as the scabbard of a sword resembles the shape of the sword, the ālaya is also similar in appearance to the essence. Although the sword is not directly shown, the shape of the sword can be inferred by seeing the scabbard. Similarly, the introduction is made by inferring the essence from the mere clarity and awareness of the ālaya. Here, it is explained in detail in the common introduction, so please refer to it there. Although the ālaya is the obscuration of the essence, if one grasps the key to the ālaya, it will become the path to realizing the essence, just as grasping the clothes of a person wearing clothes also leads to grasping the person. In the context of the three solitudes, if one is a long-term practitioner, this is how the sugatagarbha is introduced. If the sugatagarbha is introduced in the three solitudes, it is done based on the ālaya. For the actual arising of experience, one relies on the ālaya-vijñāna to infer.
Chinese
不需要，对如来藏的显现，真实光明，十相显现进行介绍。这在传授正行时最重要。介绍的方式请参照独特的介绍。在三寂静的时候，这里所说的定论和介绍，传授讲解者自己的经验粗略显现，详细的条规铭记于心非常重要。介绍讲解的时候，以及在有智慧的人聚集时需要定论的时候，为了使自宗的法相术语站得住脚，必须讲解。给理解力小的群体传授讲解的时候，不需要定论的讲解。三寂静不要超过七天左右的时间，为了立即进入正行的实践，这个时候不需要做介绍之类的。如果是经常修行的人，之后逐渐地进行介绍。也就是像上面稍微提到的一样，介绍内外在文字上清楚地写出来，详细地说，三世佛的自性，大遍知师徒等众，所有经文介绍的意义是怎样的，按照上师的教言那样介绍，西藏被称为大修行者的大部分人，那些空谈杂乱的掺杂没有非常重要。意义的精华，轮回涅槃器情，外在显现，内在分别念，基础轮回，道修行，果新获得，八识聚，总之将显现声响的一切法介绍为无基无根。即使这样，缘起的集合没有停止，各种显现从一切门中显现的门不停止，介绍为如幻。胜义界如来藏，遍布恒常，超越轮回寂静显现声响的一切法，基础道果的一切勤作从原始就已清净的那，介绍为具足一切相。现在对那三者各自部分真实体验的，配合体验进行介绍。现在即使没有真实体验，也依靠自己的体验能够引出定解的那些，以随念的方式进行介绍。道路究竟最高的阶段，依靠续部经典的意义教证量进行介绍。等持。
English
It is not necessary, but it is necessary to introduce the manifestation of the Tathagatagarbha, the true luminosity, and the manifestation of the ten signs. This is most important when teaching the main practice. For the method of introduction, please refer to the unique introduction. During the three solitudes, it is very important that the conclusions and introductions mentioned here are roughly manifested in the experience of the teacher and that the detailed rules are kept in mind. When explaining the introduction, and when conclusions are needed when wise people gather, it is necessary to explain in order to establish the terms of one's own tradition. When teaching to a group with little understanding, there is no need to explain the conclusions. The three solitudes should not last longer than about seven days. In order to immediately enter the practice of the main practice, there is no need to do introductions at this time. If they are the kind of people who practice regularly, they should be introduced gradually later. That is, as mentioned briefly above, the introduction is clearly written in the inner and outer letters, and in detail, the nature of the Buddhas of the three times, the great omniscient teachers and disciples, etc., what is the meaning of all the introductions of the scriptures, introduce them according to the words of the lama, and most of the Tibetans who are called great practitioners, it is very important that there is no mixture of empty talk and chaos. The essence of the meaning, samsara and nirvana, container and contents, external appearance, internal discrimination, basic samsara, path practice, newly obtained fruit, eight consciousness aggregates, in short, introduce all phenomena of appearance and sound as baseless and rootless. Even so, the collection of interdependent origination does not stop, and the doors of various appearances appearing from all doors do not stop, and it is introduced as illusory. The ultimate realm, the Tathagatagarbha, is all-pervasive and constant, transcending all phenomena of samsara and nirvana, appearance and sound, and all the efforts of the basic path and fruit are pure from the beginning, and it is introduced as possessing all aspects. Now, for those who actually experience each part of the three, introduce them in accordance with the experience. Now, even if you have not actually experienced it, you can rely on your own experience to draw out the certainty, and introduce them in the manner of recollection. The ultimate and highest stages of the path are introduced based on the meaning of the tantric scriptures and the testimony of valid cognition. Samadhi.
Chinese
有的人把现月和后得轮涅的区分，这两者也必须不混淆地介绍。许多前后的藏地修行者，以及现在的大多数人，因为不想要自己没有体验过的，就把圆满正等觉佛陀以下都纳入自己的体验中，把自己没有体验过的所有高深道路都说成是自己的体验，欺骗了所有信任自己的学生。体验像酒一样少，却自称影响很大。把思考过的知识冒充体验，这与佛陀的教言不符。把与经论相违背的无稽之谈，说成是佛陀的果位和圣道，这是对所有圣者和佛法的诽谤。例如，如果指着一个衣衫褴褛的乞丐说：“这是转轮圣王”，这不仅是非常低劣的介绍方式，而且也变成了对转轮圣王的诽谤，就像触犯了国王的法律一样。因此，需要用比喻来表达意义时，如果用比喻来表达意义的方式进行介绍，则没有冲突。但是，如果把比喻本身当作意义来介绍，等等，这种错误的介绍和无尽的谎言堆积，不要以此来破坏佛陀的教法。还有，在这次的三静虑期间，应该多讲经说法，如果需要对佛法产生理解和定解，那么，安住心的九种方法、五种过失、八种断除的作意，以及世间和出世间的止观的差别等等，也要引用适当的止观的讲解，并结合这次的所缘境来进行讲解，这样也很好。还有，对智慧低下的人，用过多的讲解会扰乱心，这是不好的。在简略的情况下，不需要这样的繁琐。那么，什么是止和观的体性呢？依靠正确的安住，为了让心安住在心上，以及为了辨别诸法，就是止和观。也就是说，没有昏沉掉举和分别念，心安住在明空中就是止。心专注于安住于本然状态就是观。修止观的必要是：因为世间和出世间的一切功德都来自于修止观，所以利益是不可估量的。
English
Some people must introduce the distinction between the waxing moon and the subsequent distinction between samsara and nirvana without confusing the two. Many Tibetan practitioners, both past and present, and most of those who exist now, do not want what they have not experienced themselves. They try to include everything below the perfect Buddha in their own experience, and they introduce all the profound paths that they have not experienced as their own experiences, deceiving all the students who trust them. Experience is like little alcohol, but it is said to have a great influence. To pass off reasoned knowledge as experience is inconsistent with the Buddha's teachings. To introduce absurdities that contradict scripture as the Buddha's state and the noble path is to slander all the noble ones and the Dharma. For example, if you point to a ragged beggar and say, "This is a universal monarch," it is not only a very inferior way of introducing him, but it also becomes a slander against the universal monarch, just as it is a violation of the king's law. Therefore, when it is necessary to use metaphors to express meaning, there is no conflict if the introduction is made in a way that expresses meaning from the metaphor. However, if the metaphor itself is introduced as the meaning, etc., this false introduction and endless accumulation of lies should not be used to destroy the Buddha's teachings. Also, during these three retreats, many Dharma talks should be given, and if there is a need to generate understanding and certainty about the Dharma, then the nine methods of settling the mind, the five faults, the eight antidotes, and the differences between worldly and transcendental shamatha and vipashyana, etc., should also be cited as appropriate explanations of shamatha and vipashyana, and it would be good to combine them with the object of meditation this time. Also, it is not good to disturb the mind with too many explanations for those of low intelligence. In brief, such elaboration is not necessary. So, what is the nature of shamatha and vipashyana? Relying on correct abiding, in order to settle the mind on the mind, and in order to distinguish dharmas, are shamatha and vipashyana. That is, shamatha is when the mind abides in clarity and emptiness without dullness, agitation, or conceptualization. Vipashyana is when the mind is one-pointed, abiding in its natural state. The need to practice shamatha and vipashyana is that all the qualities of the world and beyond come from practicing shamatha and vipashyana, so the benefits are immeasurable.
Chinese
为了获得这些，并且，在暂时来说，如《三摩地王经》中所说：以止的力量，毫不动摇地行进，以观的力量，变得如山一般。以及，如《解深密经》中所说：修行者若修习止和观，就能从恶趣的束缚和相的束缚中解脱。如是说，为了那些必要而修习。次第是：以完全具备止的观，了知烦恼完全摧毁后，首先应寻求止，那也能无碍地成就显现和遮止。虽然是这样，但在本乘中，不需要分别寻求这二者，而是同时修持。如何修习止的方法是，称为九住心的方法：安住、续住、还住、近住、调伏、寂静、极寂静、专注一趣、等持。这九种。第一是，将心专注于所缘。第二是，一次又一次地延续那个专注。第三是，收摄回来，安住在所缘上。这三个是最初的阶段，是第一阶段。第四近住是，心稍微自然地安住在所缘上，就是一次又一次地延续和守护它。第五是，稍微感到厌倦时，忆念三摩地的功德，生起欢喜而再次修习。第六是，认识到散乱和分别念的过患后，对于生起的贪嗔和散乱不接受而安住。如果厌倦和散乱的力量强大且持续很长时间，就需要那两种对治。第七是，贪嗔痛苦的分别念力量微弱地突然生起时，就让它自然平息，或者不喜不乐地截断它。那些是中间阶段的修习，是第二阶段。第八是，如果努力，就能随心所欲地守护不与沉掉散乱相混的心之安住，如果不努力，就会受到散乱的损害，这是第三阶段。第九是，从那以后，即使不努力，也能无过失地安住，随心所欲。