English
Gyaddo. Likewise, there are six kinds of distractions: the five consciousnesses that are distractions by nature, distractions that arise in the five external objects. Sinking and excitement are internal, while other outward virtuous actions are superficial. Entering samadhi or another vehicle, the mind scatters accordingly. A meditator who generates the thought of "I" will undoubtedly fall into lower realms. Following after arising memory, confusing cessation and thoroughness, deliberately fabricating three things in the mind. Feeling and concept, object and place, gathering and manifestation, many hopes. Fifty-five obscurations and branches. The four worldly first dhyanas, there are nine faults in the four dhyanas, thorough severance is inverted. Many affairs and conditions arise, impatience and anger, hearing conch shells. Seeing rotating colors, also understanding the changing parts of the elements. Therefore, walking, sleeping, sitting, and dwelling, even during enjoyment, one is separated from yoga. Ye'u tse dur, thief, fish, cow, sleep. Dryness, attachment, group mind, the fault of monkey behavior. A yogi who knows this way relies on eight kinds of abandoning actions. Observe each slightly, or let it be natural, naturally pacified. Like a child playing with sand, abiding in the distraction of many actions. Many actions are without self-nature, controlled by samadhi, suppressed in the realm of equality without characteristics. Where would there be negation and establishment? If the elemental part slightly diminishes, seeing unclearly, not entering, and so on. After grasping, nourish with rituals that correspond to behavior, joy, and support. If the behavior is not proper, cut it off completely and abandon it. Bind with the rope of mindfulness, do not completely indulge. In this way, striving diligently, abiding for a long time, the beginning and end arise, increasing. Obtaining movement, habituation, stability, reaching the ultimate. Completely perfected in five ways. When some people live on cliffs or in water, that potter who is accustomed to conceptualization will leave because he cannot bear it. At that time, like a fire burning on the head, there is a little, but those are few. At that time, slowly exhale and inhale. In order to get used to deliberately creating and so on, first take up abandonment. Like a mountain, do not move, meditate alone with ability and without getting tired. Abandon feeling, thereby reaching the ultimate. Seeing the appearance of power, there is no joy or sorrow. Secondly, sometimes losing or gaining, the elements and
Chinese
抛弃检查衣着的习惯，以极其长久的精进，将会越来越增上。为了自己和他人的一切行为，从左边开始到五，以无分别念的方式，无执着地享受一切。抛弃九种行为中的一种，也被称为不执着相应的行为。从无来去中产生来和去，来去本身中没有来去。从无住中一切住，在住本身中也没有住。从无享受中一切享受，在享受本身中没有享受。不退转的行为不应执着，不阻止不执取，圆满二资粮。为了自己对一切不执着，迅速获得瑜伽，没有怀疑。行走、睡眠、坐卧、享受时，如此行持即是法性。通过加持解脱，另一方面，任何为了他人，菩萨都能圆满。经论中宣说的行为，据说一切众生都应行持。如果见到信解和学习的因缘，就在这四种知、习、行上行持。一切知见都为了他人，行持四种事业并能成办时，如果刹那间修习一切道，就修习信解的轮。从自性降伏圆满供养和亲近，使具有能力加持圆满。那时一切律仪，即使信解和学习不舍弃守护，特别是具有三摩地誓言。誓言，所谓的誓言，不是在别处存在，自己的见解就是誓言。为了不舍弃也称为誓，成为陀罗尼也称为誓。先前具有的也在此修习。因此，认识自己的心，完全抛弃懒惰和散乱，平等守护我和无我。不超越如是性，具有如是性是殊胜的，超越它就会破誓。完成先前的先前，后来的后来具有传承，完全增长而不是显现行持。通过增长，一切行持都显现运行。因此，在各自的见解基础上，行持等差别如同虚空。如同田地国土的根基，力量如同有力量者的技艺快乐。如此持续无所作为，身语意中产生暖相，获得微细的堪忍，获得对游动气息的控制，在意义上真实安住是
English
Abandon the habit of checking clothes, with extremely long perseverance, it will increase more and more. For all actions for oneself and others, from the left to the five, in a non-discriminating way, enjoy everything without attachment. Abandoning one of the nine behaviors is also called non-attachment corresponding behavior. From no coming and going, coming and going arise, in coming and going itself there is no coming and going. From no abiding, everything abides, in abiding itself there is also no abiding. From no enjoyment, everything is enjoyed, in enjoyment itself there is no enjoyment. Non-retrogressing behavior should not be attached to, not obstructing not grasping, perfecting the two accumulations. For oneself, not being attached to everything, quickly attain yoga, without doubt. When walking, sleeping, sitting, dwelling, and enjoying, practicing in this way is the nature of reality. Through blessing liberation, on the other hand, whatever is for others, the Bodhisattva can perfect. The behaviors proclaimed in the scriptures, it is said that all beings should practice. If the conditions for faith and learning are seen, then practice on these four knowledges, habits, and actions. All knowledge and entry are for the sake of others, practicing the four actions and being able to accomplish them, if one cultivates all paths in an instant, then cultivate the wheel of faith. From the nature of subduing, perfecting offerings and closeness, make it complete with the blessing of power. At that time, all vows, even if faith and learning do not abandon protection, especially possessing samadhi vows. Vow, the so-called vow, is not existing elsewhere, one's own view is the vow. For not abandoning, it is also called vow, becoming a dharani is also called vow. What was previously possessed is also practiced here. Therefore, recognizing one's own mind, completely abandoning laziness and distraction, equally protect self and non-self. Do not transcend suchness, possessing suchness is excellent, transcending it will break the vow. Completing the previous previous, the later later possessing lineage, completely increasing rather than manifesting practice. Through increase, all practices manifest and operate. Therefore, on the basis of each individual's view, the differences in practice etc. are like space. Like the foundation of field lands, power is like the skill and joy of the powerful. Continuing in this way without doing anything, warmth arises in body, speech, and mind, obtaining subtle patience, obtaining control over the moving breath, truly abiding in meaning is
Chinese
因此体验三种暖相。另外，见到外面的微尘和，月亮等相。智慧融入虚空之中，不趋向欲望的境地，不厌倦转变清净，内外没有执着，贪恋很小，通过之前的推测会产生体验。另外，以慈悲心夺取他人的心，八法平等几乎都会出现。迎接喜悦，去除杂念，努力追求意义。同样，瑜伽士寻求安乐，通过见到暖相的喜悦方式，会非常努力地修行。因此，跟随这个指示。这也是通过获得动摇和稳定的次第，普遍产生的原因。对于成熟的芦笋种类，如果父母展示家庭生活，来世也会在道的威力部分，显现征兆和神通。其中，前者是内外，外面是耗尽增长的实物，见到彩虹和莲花光芒等。内在是获得忍耐的差别，五水持续不断地被阻断，没有被夺走、陶醉、恐惧、喜悦和激动。也会见到八种力量显现。也会出现十八种魔境。六种神通，存在或不存在道的污垢。首先是专注目标的他心通，以及完全圆满的他心通，和没有障碍的他心通。目标是喜悦和增长，见到二十等的境地。依次区分见到洲的数量和听到。后者是三千大千世界的境地，以及三千世界等的境地转变等。三千大千世界十个微尘的数量。无数百千个十个微尘。那本身就是境地转变的胜利者，通过平等区分，道就圆满了。那是因的心菩萨，因为具有相同的命运，所以是讲述的方式。智慧的差别是意图，通过基础区分，因果是确定的。今生神通的后续指示，以及所有显现的法在同一时间讲述，圆满的今生是产生的原因，可能会出现体验尽头的四分之一。瑜伽士安住的梦境也，会赤裸出现，去除污垢，见到大菩提的佛塔。圣者至尊和圣者的，儿子和兄弟请垂念加持。在梦境的征兆中，上师是怙主，通过显现灌顶加持等，在道
English
Therefore, experience the three warm signs. Furthermore, one sees external particles and signs such as the moon. Wisdom merges into the expanse, not going towards the realm of desire, not being weary of transforming purity, without attachment internally and externally, with little clinging. Through previous inference, experience arises. Furthermore, compassion steals the minds of others, and the eight worldly concerns arise almost equally. Welcoming joy, removing distractions, striving to seek meaning. Similarly, the yogi seeks bliss, and through the manner of joy in seeing the signs of warmth, one becomes very diligent in practice. Therefore, follow this instruction. This also arises universally through the stages of gaining movement and stability. For the kind of asparagus that ripens, if the parents show the signs of household life, in the next life also, in the power portion of the path, signs and miraculous powers will appear. Among these, the former is internal and external. Externally, it is the actual object of exhaustion and growth. One sees rainbows, lotuses, and lights, etc. Internally, there is the distinction of obtaining patience, the five waters are continuously cut off. There is no being robbed, intoxicated, frightened, joyful, or excited. One also sees the manifestation of the eight powers. Eighteen realms of demons also appear. The six kinds of clairvoyance, whether there are impurities of the path or not. First, clairvoyance focused on the object, and completely perfect clairvoyance, and unobstructed clairvoyance. The object is joy and increase, and one sees twenty or so realms. One distinguishes by seeing the number of continents and hearing them in order. The latter is the realm of a hundred three-thousand worlds, and the transformation of realms such as a thousand three-thousand worlds. The number of dust particles in ten thousand three-thousand great thousand worlds. Countless hundreds of thousands of ten dust particles. That itself is the victorious one who transforms realms, and by distinguishing equally, the path is perfected. That is the mind of the cause, the bodhisattva, and because of having the same destiny, it is the manner of speaking. The difference in wisdom is intention, and by distinguishing the basis, cause and effect are certain. The subsequent instruction of miraculous powers in this life, and all the phenomena that appear are spoken of at the same time. The cause of arising in this perfect life, a quarter of the end of experience may arise. The dreams in which the yogi abides also, appear naked, removing impurities, and one sees the stupa of great enlightenment. Supreme holy beings and the holy, sons and brothers, please consider and bless. In the signs of dreams, the guru is the protector, through appearances, empowerments, blessings, etc., on the path.
Chinese
行持五种引入之法，显示阻碍、善恶、精勤、预言，那也是区分魔和部分，加持预言显现为天神，显现以地大行善，为了魔出现，魔和部分之考察，务必珍重，为了清晰阻碍，所有那些，不是于上师之外，如果习惯于如是见，则无善与非善之分，不执著分别念相，自性本初光明之，无善恶极其安乐，无乐与非乐之分，无执著智慧极清净，一切无别是智慧，心性安乐，五种受用具足于一切，不执著清净与不净之念，一切法性一味故，无二故极其安乐，以智慧大小之禅定，一切无错如容器之四法，不舍轮回无痛苦，无二满足故安乐，一切无余于一体之状态，无见与见者二者，是点燃智慧明灯，十方刹土一切见，此与彼岸无二故，无去与来之行，不散乱支分大力，镇压十方虚空界一切，若见此生受用转变，消除散乱安住于空性状态，以忆念断绝业之相续，欲界天人结合大乘，或者于秘密之金匣中，充满颜色光和月亮之吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），长久累积获得专注后，风之散集光芒闪耀安住，显空无别瑜伽之究竟，现前增上之法身结合，为了果位即是道，以顺同之语非宗派，是宣说大空性瑜伽之品第三。 顶礼法身，宣说大悲之瑜伽，随顺之身体，从支分之门了知，首先串习空性瑜伽，为了以大悲摄持三界，如前行持八支分后，修持智慧幻化之大悲，自身清净垢染，解开空性之结，安立所化于地，行持一印之因，瑜伽即是勤奋，为了不舍弃二谛。