English
It is also known as the six paths. In the Sutra system, it is said that there are also three types: white, black, and mixed. Mixing the main practice and post-practice in one session of meditation is mixing with adverse conditions. When some early translators such as Cho Mar were teaching, many yogis who practiced the Six Dharmas developed qualities such as clairvoyance. However, because they did not have this key instruction, they could not transform illnesses and other adversities into the path. Others ridiculed them, saying, "The Six Dharmas seem to be unable to transform adverse conditions." Therefore, this is very important. This is also recorded in detail in the oral instructions of Dro. The great omniscient one also made efforts to practice it. This mixing from small adverse conditions is also mentioned in the Bodhisattvacharyavatara: "If one is accustomed, there is nothing that is not easy. What is there that cannot be accomplished? Therefore, first become accustomed to small harms, and eventually you will be able to endure great suffering." It also says, "I should not be too delicate with cold, heat, rain, wind, and so on." It is said that this is an example of carving in a soft place and warming oneself in a hard place. The experience of exhaustion and so on is the space between the cessation of the previous thought and the non-arising of the subsequent thought. Therefore, at this time, it is possible to clearly show the state of non-conceptualization of the mind. Remaining in equanimity on the object of focus is similar to the time when thoughts cease. In the context of the limbs that do not diminish and increase yoga, the text for removing obstacles exists separately and does not need to be explained in the main text. Increasing refers to devotion to the guru, compassion for sentient beings, appearances being like illusions, emptiness, and generating certainty about the essence of the Sugata. Furthermore, when the time is right, with three fierce forceful actions, the life force is forcefully injected into the central channel bindu. There is also shortening or lengthening the time of a session, alternating between wide and narrow postures, and relying on the nectar of various objects. Until the attainment of holding, these are with elaboration, without elaboration, and extremely without elaboration, which are the behaviors of the wise. If you are interested in these, you can explain them in a little more detail. If you want to be brief, just mentioning the names is enough. The so-called sealing with four seals, the objects to be sealed are two sets of four as explained in the guiding text. Among them, the first set is the words of Phywogs Pa, and the second set is the words of Wang Gyalwa. Some early people, later transmitt
Chinese
現在这个时候，雖然廣泛地宣說上師的教言，但那只是為了讓弟子們理解而作的闡明而已。它的根本是灌頂入門時所立下的誓言。也有人說，四種誓言也稱為四種封印。還有一些人說，實際上是根本上師的教言。其中，包含所有傳承的根本傳承上師的教言封印為一。因為經典中說過，不向非器之人展示秘密是誓言。善逝諸佛的教言封印為二。向非器之人保密，向一些具器之人傳播。那也要請求上師和本尊的允許。那樣做的話，不僅對他人有益，而且自己也沒有過失，因為積累了資糧，所以不會出現障礙和違緣。吉祥和功德會不斷增長。如果向非器之人展示，自己和弟子都會毀滅。如果對有緣有需要的人吝嗇，就會觸犯別解脫戒的根本墮，損害利他，因為資糧沒有積累圓滿，所以利益和過患也是一樣的。因為這是事物的本性，所以無法超越，這是法性因果的教言封印，為三。如果把這個法和自己的經驗都洩露出去，在大街上宣揚，護法神們會降下懲罰，所以是誓言空行母的教言封印，為四。有人這樣解釋。還有人說，第一個封印是進入壇城的時候，第二個封印是灌頂物品誓言的時候，第三個封印是訣竅引導的時候，第四個封印是認識建立的時候。也有人這樣解釋。像這些種類，不需要尋找說法的出處。只要符合意義，無論怎麼說都沒有矛盾。所以，贊成或反對，需要也不需要，能做到也不能做到。所有這些都有一些好的理解。在消除障礙的支分之時，如果引用「殊勝妙道此乃不放逸」等詞句，這個甚深之法就像如意寶珠一樣。從修習它而產生的經驗，無論大小，這個經驗也像如意寶珠一樣。如果這個寶珠落入有權有勢的人手中，就不會有盜賊搶奪的危險。如果這個寶珠落入普通無權勢的人手中，就會有被盜賊搶奪，或被狡猾的人欺騙搶奪的危險。所以，寶珠誰
English
At this time, although the guru's teachings are widely proclaimed, it is only to clarify for the disciples to understand. Its root is the vows made at the time of entering the empowerment. Some say that the four vows are also called the four seals. Some also say that it is actually the teachings of the root guru. Among them, the teaching seal of the root lineage guru, which includes all lineages, is one. Because it is said in the scriptures that not showing secrets to non-receptacles is a vow. The teaching seal of the Sugata Buddhas is two. Keep secrets from non-receptacles, and spread them to some receptacles. That also requires asking permission from the guru and the deity. If you do that, it will not only benefit others, but also have no faults yourself, and because you have accumulated merits, obstacles and hindrances will not occur. Auspiciousness and virtues will continue to grow. If you show it to non-receptacles, both you and the disciple will be destroyed. If you are stingy to those who are destined and in need, you will violate the root downfall of the Pratimoksha vow, harm altruism, and because the accumulation of merits is not complete, the benefits and faults are the same. Because this is the nature of things, it cannot be transcended, this is the teaching seal of the law of causality, which is three. If you leak this Dharma and your own experiences, and proclaim it on the street, the Dharma protectors will inflict punishment, so it is the teaching seal of the vow dakini, which is four. Some people explain it this way. Others say that the first seal is when entering the mandala, the second seal is when the empowerment object is vowed, the third seal is when the key instruction is guided, and the fourth seal is when the recognition is established. Some people also explain it this way. For these kinds of things, there is no need to look for the source of the teaching. As long as it is in accordance with the meaning, there is no contradiction no matter how it is said. Therefore, to agree or disagree, it is not necessary, and it cannot be done. All of these have some good understanding. At the time of eliminating obstacles, if you quote the words "This excellent path is not careless," etc., this profound Dharma is like a wish-fulfilling jewel. Whatever experience arises from practicing it, whether large or small, this experience is also like a wish-fulfilling jewel. If this jewel falls into the hands of a powerful person, there will be no danger of thieves robbing it. If this jewel falls into the hands of an ordinary powerless person, there will be a danger of being robbed by thieves or deceived and robbed by cunning people. So, who the jewel
Chinese
也要做成不被察觉地隐藏起来的遮盖。同样，获得与经验相关的甚深教言，在自己没有获得不被障碍所左右的信心和稳固之前，也不能向轻率、狡猾等没有福分的人展示，自己也要做到不被他人转变心意。所有损害自己经验的事物，都如同摧毁修行的盗贼一样，必须断除。将以上简要之义铭记于心后，如下：这殊胜的金刚瑜伽的道路珍宝，不要向轻率饶舌的众生其他人展示。如果展示了，比如在荒无人烟的寂静寺庙里出现盗贼一样。那些众生对自己家庭非常执着，不愿舍弃，无论是自己的家乡还是住所，都深深地进入并安住在增长贪嗔的家庭寂静寺庙中，对农活、商业等家庭生计，饮食家务，眷属，财物和言谈等产生贪恋，恶劣环境的盗贼会以糟蹋深奥佛法的方式，使功德无法生起，即使稍微生起也会以衰败的方式抢夺。这样，弟子听闻小法就会失去光彩，这是自己福报衰退的意思。又一种情况是，以贩卖佛法来积攒财富的障碍，也会导致自己失去修行的意义，就像在茂密的森林里出现盗贼一样。以前上师传授教言的时候，虽然获得了各种各样的经验珍宝，但是亲友眷属是象征，深深地进入并安住在依赖仇人和亲人，增长各种贪嗔的地区森林中，对目标产生怀疑，甚至对细微的行动错误都感到后悔，对修行不感兴趣的懈怠，即使想修行，心也被散乱所带走的掉举，这些中断止观禅定的五盖盗贼会经常抢夺并破坏止观。如是所说：掉举和后悔以及害心和昏沉，睡眠和欲望的贪求以及怀疑，是五盖。
English
You must also make a cover that can be hidden without being noticed. Similarly, this acquisition of profound instructions related to experience should not be shown to careless, cunning, and other unfortunate individuals until you have gained the confidence and stability of not being carried away by obstacles. You must also ensure that you are not swayed by others' opinions. All things that harm your own experience are like thieves who destroy practice and must be abandoned. Keeping the essence of the above summary in mind, as follows: This excellent path, the jewel of Vajra Yoga, should not be shown to careless, talkative beings and other people. If it is shown, it is like thieves appearing in a deserted, empty monastery. Those beings are very attached to their own homes and unwilling to give them up, whether it is their hometown or dwelling place. They deeply enter and dwell in the desolate monastery of the home, which increases attachment and aversion. Attachment to farming, business, and other household livelihoods, food and drink, household affairs, retinues, wealth, and talk, etc., causes the thieves of the bad environment to waste the profound Dharma, preventing merit from arising, and even if it arises slightly, they rob it in a way that it declines. In this way, the disciple loses his splendor by hearing small Dharma, which means that his own blessings decline. In another case, the obscuration of accumulating wealth by selling Dharma also leads to the loss of one's own practice, just like thieves appearing in a dense forest. In the past, when the lama gave instructions, although various experiential jewels were obtained, relatives and friends are symbolic. They deeply enter and dwell in the dense forest of the region, relying on enemies and relatives, increasing various attachments and aversions. Doubt about the object of focus, regret even for subtle errors in action, laziness that makes one uninterested in practice, and excitement that carries the mind away with distraction even when one tries to practice, these five obscurations that interrupt Samatha-Vipassana meditation constantly rob and destroy Samatha-Vipassana. As it is said: Excitement and regret, harmful thoughts and drowsiness, sleep and desire for craving, and doubt, are the five obscurations.
Chinese
正如经中所说：“这些是善妙之财，要知道它们是被抢夺的盗贼。”如同《法蕴论》等一切经论中，列举了七种分别念，并说有五种障碍。其中，掉举和后悔合为一种，睡眠和昏沉合为一种。这里所说的懈怠没有被列举，贪欲加上了希求和嗔恨。这些被认为是障碍三学的行相。其中，掉举，在以前的法学术语中，是指享受欲乐，现在回忆起来，心不寂静的状态。而在这里，掉举被定义为不专注于所缘的散乱。因此，如果阻止掉举，贪欲、希求和嗔恨也会随之消除。有些人说，这两种情况对于密宗行者来说不需要断除，这是不合理的，并且偏离了经文的本意。这里不涉及障碍三学，只是专注于修持止。吉祥密集续中也说：“懈怠、睡眠和后悔，掉举和怀疑，这五种障碍，佛陀和菩萨都不喜欢。”所说的也与此相同。同样，杀生、不予而取、与他人之妻行邪淫等邪行，颠倒认知而说妄语，直接攻击的粗恶语，离间友好的离间语，以及与前三者不同的，成为烦恼的绮语，贪求他人之财为己有的贪婪，对他人之身和财富产生损害的嗔恨，以及否定四谛真理的邪见，以及由此代表的其他恶见。如果做了这十不善业和各种邪见，那么未生起的禅定不会生起，已生起的禅定会退失。因此，先前稍微生起的禅定，会被这些盗贼所抢夺。还有杀生、不予而取、邪淫、妄语、饮酒，这些行为本质上就是罪恶，因为它们是自性罪。包括这五种罪恶，即饮酒被认为是自性罪，这与大众部的主张相似。嬉戏玩乐，以及有相的。