English
If taken, due to the cause of conceptualization, these sentient beings do not have a time to be liberated from samsara. I myself have been confused before, and other sentient beings are also pitiful. By practicing in this way, with faith as the guide, there is a need to be liberated from samsara. May compassion arise for the sentient beings of the six realms, and how wonderful it would be to make offerings to the Three Jewels, this is the standard of stability. Fourth, contemplate that everything done is meaningless, and thereby train the mind of enlightenment: Now, with my own body, speech, and mind, I hope for my own well-being. I hope for abundant enjoyment. I hope to surpass others. Because of the fear that these will not arise, I do not hesitate to engage in various non-virtuous activities, doing business and farming, hiring laborers, and accumulating much wealth. Not knowing that I myself may die tomorrow, I prepare many provisions for life, such as food and clothing, which is truly delusion. There is no meaning at all, even though I accumulate much enjoyment through sin and suffering. Inevitably, I must abandon all my retinue and relatives, and even my body, and go to the lower realms. What is the use of this? One should definitely think in this way. Therefore, there is a need to enter the instructions of the lama. The thought that one must obtain a single instruction from the lama arises, this is the standard. Fifth, contemplate the qualities of the Buddha, and thereby train the mind of enlightenment: Now, I am separated from all suffering. I have obtained all qualities. I have accomplished all the benefits of myself and others. I have attained the bhumis, paths, and perfections. If I do not attain such a Buddha through this human body in this lifetime, it will be very difficult. Therefore, from now on, I will exert effort in the means to attain unsurpassed enlightenment. One should think in this way. Therefore, there is a need to be able to endure meditation. If one does not meditate, one cannot become a Buddha, so one must not abandon diligence, this is the standard of accomplishment. Sixth, contemplate the instructions of the lama, and thereby train the mind of enlightenment: The obscurations of beginningless samsara can be purified through years and months. The qualities of the Buddha can be increased through years and months. Having encountered something like the instructions of the lama, which are the manifestation of all Buddhas and Bodhisattvas, what is the use of other activities? One should exert effort in practice. Therefore
Chinese
并且有不介入其他事情的必要。心想用世间的享受能做什么呢，即使稍微禅修一下，也有助于生起无分别，这就是成就的程度。第七，思惟无分别而修持菩提心： 如此为了获得无上菩提，抓住具有特殊方法的分别念的动摇，应该修学无分别，如此抓住念头。对于心刹那也不安住的众生，应当修持“可怜啊”。 这样有菩提心越来越增长的必要。安住长久之后，心想应该恒常串习这个，这就是稳固的程度。 如此修心七法非常重要，因为从后来的文本中放置了化身的种子。之前说修习这个非常重要。如果没有强烈的信心和慈悲心，就不能成为密咒的法器，因此才开始修习这个。 修持菩提心七法的次第，这是第二部分。 如此修心之后，就应该进入密咒的道，生起次第是为了之前成熟相续和暂时果位的目的。这里说了修持无执之气和有执之明点两种。第一种，要知道的气脉的解说，是从这个的脉轮位置和气的总集处所说的，非常广。 这里，这个论典和气的口诀作为殊胜成就的支分，是考虑到那个而总摄来宣说的。 第一是，为了清净脐轮的生起轮，心间的忆念汇集轮，喉间的味道汇集轮，顶门的尖端各自分布轮这四个，身体缓慢依靠，洗浴和按摩等等之后，在寂静处坐在舒适的坐垫上，身体结跏趺坐。手结等持印。腰部伸直，喉咙弯曲。 之后，所缘有五种：修习气的颜色，形状，数量，出入和宝瓶结合。 第一是吸气，之后在自己的眉间，所有气汇集的自性
English
And it is necessary not to interfere with other things. What can worldly enjoyment do? Even if you meditate a little, it will help to generate non-discrimination, which is the degree of accomplishment. Seventh, cultivate the mind of enlightenment by contemplating non-discrimination: In order to attain the supreme enlightenment, one should seize the movement of discriminating thoughts with special methods and practice non-discrimination. Grasp the thoughts in this way. For beings whose minds do not abide even for a moment, one should practice "how pitiful." In this way, there is a need for the mind of enlightenment to grow more and more. After abiding for a long time, thinking that one should always practice this, this is the degree of stability. Thus, these seven practices of mind training are very important, because the seed of incarnation is placed from the later text. It was said earlier that it is very important to practice this. If there is no strong faith and compassion, one cannot become a vessel of mantra, so one starts to practice this. The order of the teachings of the seven practices of cultivating the mind of enlightenment is the second part. After practicing the mind in this way, one should enter the path of mantra. The generation stage is for the purpose of maturing the continuum and the temporary fruit. Here, it is said that there are two types of practice: practicing the unattached air and the attached bindu. The first is to know the explanation of the channels and airs, which is said from the location of the chakras and the collection of airs, which is very extensive. Here, this treatise and the oral instructions of the air are summarized and explained as a part of the supreme accomplishment, considering that. The first is to purify the generation wheel of the navel chakra, the recollection gathering wheel of the heart, the taste gathering wheel of the throat, and the tip distribution wheel of the crown. The body slowly relies on, after bathing and massaging, etc., sit in a comfortable seat in a quiet place, and sit in the vajra posture. The hands form the mudra of equipoise. Straighten the waist and bend the throat. Then, there are five objects of focus: practicing the color, shape, number, entry and exit, and vase combination of the air. The first is to inhale, and then in one's own eyebrows, the nature of all the airs gathered
Chinese
将意识专注于一个圆而白的芥子大小的明点上，长久地禅修。然后观想自己的本性也与那颜色相同。然后（观想）整个身体。然后（观想）周围的环境。然后将心专注于三千世界的一切显现都变得白亮亮，并反复练习。练习的征象是身体轻盈，语言清晰，心安住。第二，形状：然后观想一个白色带蓝色的豌豆大小的风明点，从眉间到鼻尖，眼睛也专注于那样的观看方式。缓慢而悠长地呼气，观想那明点圆溜溜地出去，身心变得空荡荡。当它回来时，配合吸气，观想明点从眉间出现，感到清凉。如果感到太冷或者身体寒冷颤抖，就观想明点像火一样温暖。这样抓住心，并且专注的目标显现那样，就是熟练了。如果那样也无法抓住念头，第三，学习计数：身体保持原来的姿势，意识要与风的来去合一。风出去的时候，意识也要同时专注于此并禅修。回来的时候也一样。这样一来一回算作一个，从一到二。像这样计数，虽然一天有两万一千六百次呼吸，但分段练习，在每个时段中，保持意识不散乱于八百次的呼吸之间非常重要。然后，当念头平静下来，呼气和吸气逐渐变得悠长，最终能够长时间地保持和停留，那就是熟练了。然后，第四，学习出入：观想在自己的肚脐处，有一个外面白色里面红色的颅骨，在那个颅骨里面，观想一个青色的风金刚杵，大小如豌豆。呼气时，观想它远远地出去。吸气时，观想它青幽幽地进入颅骨，并专注于身体感到舒适轻松。然后，当念头平静下来时，观想它渐渐地缩短距离，最终到达鼻尖约十二指宽的地方，并将它与内在的出入结合起来，呼气和吸气保持悠长非常重要。然后，第五，学习宝瓶气：像之前那样，先练习几次。然后观想金刚杵融入颅骨中，一切都融化
English
Focus your awareness on a round, white bindu the size of a mustard seed, and meditate on it for a long time. Then, visualize your own nature as being the same color as that. Then (visualize) the entire body. Then (visualize) the surrounding environment. Then, focus your mind on all appearances of the three thousand worlds becoming bright white, and practice this repeatedly. The signs of practice are a light body, clear speech, and a stable mind. Second, the shape: Then, visualize a white and bluish wind bindu the size of a pea, from the space between the eyebrows to the tip of the nose, and also focus your eyes on that way of seeing. Exhale slowly and deeply, visualizing that bindu going out smoothly and the body and mind becoming empty and clear. As it comes back, coordinate with the inhalation, visualizing the bindu appearing from the space between the eyebrows, feeling cool. If you feel too cold or the body feels cold and shivers, then visualize the bindu as being warm like fire. In this way, seize the mind, and if the object of focus appears as such, then you are accomplished. If even that does not seize the thoughts, third, learn to count: Keep the body as before, and the awareness should be trained to be one with the coming and going of the wind. When the wind goes out, the awareness should also be focused on it at the same time and meditate. When it comes back, do the same. In this way, counting the going and coming as one, from one to two. Counting in this way, although there are twenty-one thousand six hundred breaths in a day, it is very important to divide it into sessions and keep the awareness unscattered for about eight hundred breaths in each session. Then, when the thoughts settle, and the exhalation and inhalation gradually become longer, and finally you can stay and remain for a long time, then you are accomplished. Then, fourth, learn the coming and going: Visualize at your navel, a skull that is white on the outside and red on the inside, and inside that skull, visualize a blue wind vajra the size of a pea. When exhaling, visualize it going far away. When inhaling, visualize it coming into the skull with a blue glow, and focus on the body feeling comfortable and relaxed. Then, when the thoughts settle, visualize it gradually shortening the distance, finally reaching about twelve finger-widths from the tip of the nose, and combine it with the inner coming and going, and it is very important to keep the exhalation and inhalation long. Then, fifth, learn the kumbhaka practice: Practice several times as before. Then, visualize the vajra dissolving into the skull, and everything dissolving
Chinese
观想脐间自然生出一个“哈”字，然后用气充满腹部，紧闭下门。观想气息和身体都像云雾一样。呼气时，感觉气息和心识与天空融为一体，变得空荡荡的，然后与无分别混合并禅修。成就的标志是感觉不到身体的存在，气息出现在引导的地方，心中没有食物和衣服的概念，念头的流动自然停止。这些是修习气息瑜伽的方法。虽然它的分支很多，但工作已经完成了。这是关于修习气息的引导次第的第三部分。像这样精通气息后，接下来是修习明点，分为两种。修习有欲之男女的乐空，已在十五个誓言中阐述，从《普拉》引导中已阐明，故此处不赘述。修习无欲之气息心识的乐空，自身禅修的方法是：身体姿势与之前相同。观想方法是：在观想自身身体空荡荡的基础上，在头顶的顶端，观想一个空性的明点灯，白色且油亮，如豆子般大小。像之前一样进行宝瓶气的修习，观想明点如小豆般大小，颤动着下降到喉咙，身体感到一阵舒适，将心安住于此。然后，到达心间，快乐更加增长。然后，到达脐间，快乐更加增长。到达秘密处，快乐达到极致，将觉知安住于此，身体感到一阵舒适空明，如果感到快乐增长且无法忍受，就向上返回并融入，将觉知放在头顶。另一种方法是，像之前一样观想脐间的红色“哈”字，观想如小豆般的明点下降，一个接一个地融入，融入到“哈”字中。然后，感到一阵舒适，明点和“哈”字一起变得越来越小，越来越细，变得空荡荡的，然后安住在无分别中。这样，身体的一切都转化为乐空，觉性安住于专注一境，精通气息和明点，在直接体验觉性时，净化元素毫不费力，断除对食物和衣服的贪恋，对于获得对执着相的觉性的自主权非常重要。简而言之，色声香味触一切