English
Do not let them meditate. If they don't want to do that much, arrange it as appropriately as possible. In that case, reciting the mani (ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ，梵文天城体：ओँ मणि पद्मे हूँ，梵文罗马转写：oṃ maṇi padme hūṃ，Jewel in the Lotus) at a moderate pace, neither too slow nor too fast, would amount to over two thousand recitations per hour. Depending on that duration, arrange the meditation as appropriately as possible. Finally, tell them, "You all should meditate without losing your posture and without letting your minds wander. We will give you blessings." Then, the teacher visualizes the six syllables in the six places of the student and recites: Om (ཨོཾ，梵文天城体：ओँ，梵文罗马转写：oṃ，Perfection), Ah (ཨཱཿ，梵文天城体：आः，梵文罗马转写：āḥ，Arising), Hum (ཧཱུྃ，梵文天城体：हुं，梵文罗马转写：hūṃ，Subduing), Hoh (ཧོཿ，梵文天城体：होः，梵文罗马转写：hoḥ，Terror), Ham (ཧཾ，梵文天城体：हं，梵文罗马转写：haṃ，Space), Kshah (ཀྵཿ，梵文天城体：क्षः，梵文罗马转写：kṣaḥ，Crushing), and Om (ཨོཾ，梵文天城体：ओँ，梵文罗马转写：oṃ，Perfection), Ah (ཨཱཿ，梵文天城体：आः，梵文罗马转写：āḥ，Arising), ra ra ra ra la la la la Vajra Aveshaya Hum (བཛྲ་ཨཱ་བེ་ཤ་ཡ་ཧཱུཾ，梵文天城体：वज्र आ वेशय हुं，梵文罗马转写：vajra ā veśaya hūṃ，Vajra Enter Hum)." Reciting softly, then place the previous flower on the student's head. Finally, scatter a few flowers and say, "May the extraordinary wisdom of the six-limbed yoga quickly arise!" Just as from a clear river, fish quickly leap up. Likewise, from the empty clarity of all things, a network of illusions will arise. Thus, by resting the mind without thought, various uncertain experiences such as bodily experiences, speech experiences, mind experiences, visual experiences, dream experiences, etc., will spontaneously arise without artificiality. By cultivating all of these as the arising stage, it is best to let them dissolve into their own place without fault. After a little while, have them release their posture. If the student has good roots and the lama has a lineage of experience, then in that monastery, there will be a thick atmosphere of practice and a continuous stream of various experiences will arise. After that, immediately putting them into strict retreat is like filling the head of a water channel with water, and meditative experiences will arise immediately. Within two, three, or seven days, the body posture will also become accustomed. The way of looking should also be adjusted as much as possible to avoid staying still for a long time and eye irritation, etc. Within three days, they will become accustomed, and after shedding tears a few times, the pain will subside and they will remain still and unmoving. Some who have heard scattered talk about the binding of body posture say that it causes endless suffering to the body and eyes, and thus slander this Dharma. Those people themselves have never meditated even for a single session of dark retreat. When they hear about the practice of strict retreat, they are so frightened that their hearts almost burst, and they spew out panicked nonsense, presuming it to be debate, and making faces. Furthermore, mastering body posture and the way of looking takes many years. This strict dark retreat
Chinese
即使是三天、五天或七天之内，也不可能不成就，所以这是个巧妙的方法，是个伟大的口诀啊！之后，身体的姿势和看法全部都是安乐和快乐。痛苦已经离开了。怎么会给眼睛带来痛苦呢？有眼疾的人立刻就能痊愈，这是显而易见的。身体姿势成就的征兆显现，恒常安乐的十二个太阳升起啊！另外，这里有些人落入了散乱的行为中。自诩为清净的断食者，挂着老禅修者的名号。肠子像被狐狸掏空了一样。上半身和脖子弯曲着。脸色灰白。那些沉溺于贪嗔念头的人真可怜。这个深奥的佛法，对他们来说，完全没有寄托和证悟。这样一来，到此为止，已经详细讲解了前行引导的辅助方法。总的来说，在进行实修引导时，通过前行来调伏自心，对所有的引导都至关重要。特别是对于这个法，每个前行都有各自的目标。因为有持续修持几天的好传统。在那期间，如果每天都做一个增长理解的法会，那就更好了。而且，从一开始就精通佛法意义的人非常罕见。普遍来说，对佛法整体的理解有所帮助也是绝对必要的。因此，我稍微详细地讲解了一下。对于那些智慧超群的人来说，哪里需要依赖这些讲解呢？请中等资质的人根据情况补充或仅根据这些内容进行讲解。如果资质较差，就从这些内容中提取最需要的进行讲解。为了向所有人展示这极其深奥的佛法。写下这简要的辅助方法。对于那些想要利益众生的人来说，这是必需的。现在，在正行阶段，首先要确定引导文的篇幅有多长。如果喜欢详细的讲解，那么所有的意义都已经在俱生和合的明晰中详细地写明了。可以从那些内容中提取合适的进行讲解。关于详细讲解的征兆，需要从征兆和度量的文字中理解。需要介绍的内容，需要从内外介绍的文字中理解。那些内容中已经详细讲解过的内容，这里就不再赘述了。总的来说，不要在词句的传承中掺杂错误，不要混淆宗派的关键，不要遗漏口诀的要点，不要
English
Even within three, five, or seven days, it is impossible not to achieve it, so this is a skillful method, a great instruction! After that, all bodily postures and views are solely ease and happiness. Suffering has departed. How could it cause suffering to the eyes? Those with eye diseases are immediately healed, this is manifestly proven. The signs of accomplished bodily posture appear, and twelve suns of constant bliss arise! Furthermore, some here fall into undisciplined behavior. They claim to be pure ascetics, bearing the name of old meditators. Their intestines are like those of a fox, hollowed out. Their upper bodies and necks are hunched. Their complexions are ashen. Those who are unrestrained in thoughts of attachment and aversion are pitiable. They have no reliance or realization of this profound Dharma. Thus, up to this point, the supplementary instructions for the preliminary practices have been extensively explained. In general, when giving practical instructions, training the mind through the preliminaries is crucial for all instructions. Especially for this Dharma, each preliminary has its own specific aim. Because there is a good tradition of practicing for several days. During that time, it would be good to have a Dharma session each day to increase understanding. Moreover, those who are proficient in the meaning of the Dharma from the beginning are very rare. It is absolutely necessary to have something that benefits the overall understanding of the Dharma. Therefore, I have explained it in a little more detail. Those of great intelligence hardly need to rely on these explanations. I ask those of middling ability to add to or speak solely based on this as appropriate. If one is of lesser intelligence, extract the most necessary points from this and explain them. In order to show this supremely profound Dharma to all beings. This brief supplementary instruction has been written. It is necessary for those who wish to benefit beings. Now, in the main practice stage, first determine how long the instruction text is. If you prefer detailed explanations, all the meanings have been written in detail in the clear union of coemergence. It is permissible to extract what is appropriate from those and explain it. The detailed explanations of signs should be understood from the texts on signs and measures. What needs to be introduced should be understood from the texts on inner and outer introductions. What has already been explained in detail in those texts will not be elaborated on here. In general, do not introduce errors into the lineage of words, do not confuse the key points of the philosophical tenets, do not omit the essential points of the instructions, do not
Chinese
为了不误入歧途，需要对文字进行衡量。但是，窍诀的要点和认识的方法，要通过体验并铭记于心，按照学生的接受能力来传授。仅仅追随图例，既不能领会窍诀的要点，也无法认识心性。然而，所谓的“无念瑜伽”，指的是既不收紧也不放松，没有任何执着的境界。比如，就像寺庙的壁画一样。拉布准（Lha sgron）说：“寺庙里的壁画，姿势端庄，面带微笑，却处于无思无念的状态。” 就像这样，即使保持姿势和观看方式，也不要有任何的作意和努力。所谓的“无念瑜伽”，正如萨ra哈（Sa ra ha）所说：“断绝能思和所思后，如幼童般安住，若能恭敬努力地依止上师的教言，则无疑会生起俱生智。” 意思是说，远离收紧和放松，就像刚出生的婴儿一样的觉性，不执着于能思之心在内，也不执着于所思之境在外。所谓的“专注瑜伽”，指的是虽然没有任何分别念的执着，却一心专注于虚空。正如《多哈藏》（Do ha mdzod）中所说：“心如虚空般持之，心性持于虚空自性中，若能使意成为非意，则能获得无上菩提。” 意思是说，将觉性融入虚空，心便如虚空一般，没有任何分别戏论的相状显现。习惯之后，心便成为虚空的自性，也就是离戏。所谓“使意成为非意”，指的是通过收紧和安住，强行阻止先前流动的心念生起。比如“独门之猴”的比喻，指的是在一间有很多窗户的房子里关一只猴子，猴子非常活跃，会从所有的窗户探头探脑地看来看去，从外面看就像有很多猴子一样。如果只留一扇门，把其他的都关上，猴子就会只从那扇门向外看，外面的人看起来就只有一只猴子。
English
It is necessary to measure the words in order not to go astray. However, the key points of the instructions and the methods of introduction should be taught according to the student's ability to understand, through experience and memorization. Merely following the illustrations will neither grasp the key points of the instructions nor be able to recognize the nature of mind. However, the so-called "non-mentation yoga" refers to a state that is neither tightened nor loosened, and without any attachment. For example, like a mural in a temple. Lha sgron said, "The mural in the temple, with its dignified posture and smiling face, is in a state of non-thinking and non-mentation." Just like that, even while maintaining posture and viewing, there should be no intention or effort. The so-called "non-mentation yoga" is as Sa ra ha said, "Having abandoned the thinker and the thought, abiding like a young child, if one respectfully and diligently relies on the guru's instructions, then there is no doubt that co-emergent wisdom will arise." It means that being free from tightening and loosening, the awareness is like that of a newborn baby, not clinging to the thinking mind within, nor clinging to the object of thought without. The so-called "one-pointed yoga" refers to focusing one's mind on space, even though there is no clinging to conceptual thoughts. As it is said in the Dohakosha, "Hold the mind as if it were space, hold the mind itself in the nature of space, if you can make the mind non-mind, then you will attain unsurpassed enlightenment." It means that by blending awareness into space, the mind becomes like space, and no characteristics of conceptual proliferation appear. Through habituation, the mind becomes the nature of space, which is freedom from elaboration. The so-called "making the mind non-mind" refers to forcibly stopping the arising of previous flowing thoughts by tightening and abiding. For example, the metaphor of "the monkey in a single door" refers to putting a monkey in a house with many windows. The monkey is very active and will peek out of all the windows, so from the outside it looks like there are many monkeys. If only one door is left open and the others are closed, the monkey will only look out from that door, and those looking from the outside will only see one monkey.
Chinese
得以理解。同样，如果放任这颗心，它会与五根（五根）相伴，依靠各自的根识，产生无尽的意念分别，看似有很多心，但如果阻止其散乱，心的相续就会立即安住于一体。所谓的无修瑜伽是：不追溯过去，不迎接未来，不作能所执，安住于虚空，断绝三时分别的因，如此安住于无分别的等持中。也就是说，不仅不对过去和未来加以思念，而且对于现在实际显现的事物，也没有能看和所看，因为没有任何与分别念相关的修行，所以称为无修。又，在《多哈》中说：轮回的自性即是心的本性，请以愚昧之箭射击，并以嬉戏之态了知。如是所说，这是观视与虚空景象相融的心之明觉部分，因此，轮回分别念的所有生起，仅仅在生起之时就自净为明觉的本性，所以称为自解脱瑜伽，或者，为了使所有生起都融入法界，也称为一味或味均瑜伽。而“嬉戏之态”在此处指示了心的安住方式，即不触及过去和未来二时，也不触及内外二方，以紧松适中的方式安住于中间的空隙中，例如，就像一只敏捷的鸟栖息在树梢上一样安住心，总的来说，这也是收摄心的一种方式。所谓与三兄弟的中间者交往，就像孩子们玩耍时，对方有三兄弟，年长的比自己大，年幼的比自己小，中间的与自己一样大，与年长年幼者力量不均，所以摔跤等玩耍不舒服，而与中间者力量相等，所以交往舒适，玩耍也愉快一样，过去已经过去，追悔也无用，未来的愿望和希望不一定发生，希望和担忧也没有用，对二者加以思虑只会扰乱心，因此，对于现在显现的任何景象，如果不作取舍地安住，就会感到安乐，所以这样说。所谓无勤瑜伽，是指在收放之间