Chinese
是教法。 说也是这个意思。 如果不是这样，三真无别，如果说在上面的见解的时候需要证悟，那么这里需要做一个界限。 一次性才能证悟。 关于那个意义的道的次第，因为第二品讲了见解的缘故。 如果是次第性就不能证悟。 如果说证悟了见解，那么道就越来越差。 道的开始要证悟三真无别。 修行的时候，因为把三真分开来修行的缘故。 这些不能只靠字面意思。 意义的关联方式。 经文的称呼。 无论出现什么不一致的词语。 这个是这个意思。 需要说这个是这个意思。 否则，就像没有踩门槛，就讲述里面的历史一样，有些说法没有意义。 ༈ 。遣除他义求自义有三。 计数。 简略指示和。 正说。 所谓有缘分的人，对于这个。 有证悟的人说。 对于具有证悟见解的缘分的人。 字面意思也是。 无论哪些有缘的所化众生进入密宗玛哈之门，即使具有缘分。 相对于一次性的人来说。 这个次第性的人，因为智慧浅薄，没有证悟世俗的实相，所以为了遣除不一致的方面，显现执着烦恼，有这个必要。 为了成办一致的方面，所要成就的果，法身，有求自义的两个必要，所以需要修。 ༈ 。广说有两个。 计数。 遣除他义和。 正说。 引入三摩地，这也是简略指示的前面，遣除他义也是为了自他二利而修，所要明晰的是俱生无明和遍计所执的无明，因为颠倒错乱的显现难以解脱。 所以，从如同泥潭的法界中，遣除者自明的智慧灯的箭并发射，遣除无明愚痴的黑暗，获得心性光明的，意乐安乐的殊胜果位。 总之，就像在如同黑暗的遮障的集合中，升起显现的太阳一样，无明的黑暗消散，智慧显明。 求自义有两个。 计数。 求法性自义和。 正说。 法界如同虚空的中心一样，没有边中方位的分别，广大，那个本身修
English
It is the teaching. The saying also refers to this. If it is not like that, the three truths are inseparable, if it is said that one needs to realize during the view, then one needs to make a boundary here. One can realize all at once. Regarding the order of the path of that meaning, because the second chapter explains the view. If it is gradual, one cannot realize it. If one says that one has realized the view, then the path becomes worse and worse. At the beginning of the path, one must realize the inseparability of the three truths. When meditating, it is because one meditates by separating the three truths. These are not enough with just the literal meaning. The way of connecting the meaning. The way the text calls. No matter what inconsistent words appear. This means this. One needs to say this means this. Otherwise, it is like telling the history inside without stepping on the doorstep, some statements are meaningless. ༈. There are three things to eliminate others' meanings and seek one's own meaning. Counting. Briefly indicate and. Correctly speaking. Regarding this so-called fortunate person. Those who have realization say. For those who have the fortune to realize the view. The literal meaning is also. No matter which fortunate disciples enter the gate of Secret Mantra Maha, even if they have the fortune. Compared to those who are all at once. This gradual person, because of his shallow wisdom, has not realized the reality of the mundane, so in order to eliminate the inconsistent aspects, the appearance of attachment and afflictions, there is this necessity. In order to accomplish the consistent aspects, the fruit to be achieved, the Dharmakaya, there are two necessities to seek one's own meaning, so one needs to practice. ༈. There are two in detail. Counting. Eliminating others' meanings and. Correctly speaking. Introducing into Samadhi, this is also the former of the brief indication, eliminating others' meanings is also to practice for the benefit of oneself and others, what needs to be clarified is the co-emergent ignorance and the ignorance of complete imputation, because the inverted and confused appearance is difficult to liberate. Therefore, from the realm of Dharma, which is like a mud puddle, the eliminator, the arrow of the lamp of self-awareness wisdom, is launched, eliminating the darkness of ignorance and delusion, and obtaining the supreme state of mind-nature luminosity and blissful intention. In short, just like the sun rising in the midst of the collection of obscurations that are like darkness, the darkness of ignorance dissipates and wisdom becomes clear. There are two things to seek one's own meaning. Counting. Seeking the meaning of Dharma-nature and. Correctly speaking. The Dharma realm is like the center of the sky, without distinction of edge, center, direction, and is vast, that itself meditates
Chinese
未生智慧速疾往诣究竟佛地。然实无往亦无来，不住于轮回涅槃之边际。不住彼性即是殊胜菩提心，安住于无生之性，名为阿拉巴德。༈ 成就之义利也。正直。为使证悟转为智慧之必要：譬如黑暗不舍而转为光明，如毒转为甘露之理。不舍自相之分别念，而使觉性证悟为智慧。是能作主的等持。由此生起胜共成就，凡是追求二种成就者，皆由此如实性之等持而成办。摄集之必要也。正直。若无此大空性之瑜伽，譬如，大海深处之彼岸，纵然背负亦如内里干渴。纵经无数劫，于有相之善道勤奋，然取舍之垢不除，无有从轮回解脱之义，故修持无上菩提之精华，然不生佛果。三、修法有二。数。身体之坐法与。正直。若无此如实性之等持则有过患，为修持故，此剩余之身体，为使诸元素平衡故。此身体安乐且具足趋向解脱之七法，是为安放身之实性。身正直故，脉正直。脉正直故，气正直。气正直则心正直。心正直则有抵达佛之密意的必要。何为七法耶？双足并拢结跏趺坐，双手平放于脐下结印，腰如堆叠箭杆般挺直，颈如铁钩般略微弯曲，眼向下看鼻尖，舌抵上颚，双肩如鹫翼般伸展，或者说牙齿和嘴唇自然放置，此为七法。此等禅定之七法，过去有人因知晓如何安放而解脱的故事。后学者瑜伽士必须安放之理由。对于每一个七法
English
Going quickly to the ultimate Buddha-land through unborn wisdom. Moreover, in reality, there is no going or coming, as it does not abide at the edge of samsara and nirvana. That non-abiding itself is the supreme Bodhicitta, abiding in the nature of non-arising, called Arab-de. ༈ The meaning of accomplishing siddhis. Straight. The necessity of transforming realization into wisdom: For example, like darkness being transformed into light without being abandoned, like poison turning into nectar. Without abandoning the self-referential thoughts of characteristics, awareness is realized as wisdom. This is the samadhi that empowers. From this arise supreme and common siddhis; whoever seeks the two kinds of siddhis, all are accomplished by this samadhi of suchness. The necessity of gathering together. Straight. If this yoga of great emptiness is not present, for example, like the other shore of the deep ocean, even if carried on the back, it is like being thirsty inside. Even if one diligently practices virtuous paths with characteristics for countless eons, the stain of grasping and fixation is not removed, and there is no meaning in liberation from samsara. Therefore, one meditates on the essence of unsurpassed Bodhi, but the fruit of Buddhahood does not arise. Third, there are two methods of meditation. Number. The posture of the body and. Straight. If this samadhi of suchness is not present, there are faults. For the sake of meditation, this remaining body needs balance of the elements. This seven-fold method of the body being comfortable and possessing the means to go to liberation is the placement of the body in its true nature. Because the body is straight, the channels are straight. Because the channels are straight, the wind is straight. If the wind is straight, the mind is straight. If the mind is straight, there is a need to reach the Buddha's intention. What are the seven dharmas? Legs crossed in the vajra posture, hands placed evenly in the gesture below the navel, waist straightened like stacked arrows, neck slightly curved like an iron hook, eyes lowered to the tip of the nose, tongue touching the upper palate, shoulders stretched out like vulture wings, or the teeth and lips placed naturally, these are also called the seven. These seven dharmas of meditation have stories of liberation in the past due to knowing how to arrange them. The reason why subsequent yogis must arrange them. For each of the seven dharmas
Chinese
虽然每一个目的都有要说的，但这里是依于论典的解说，所以没有写。在传授口诀引导的时候要知道。像这样使身体具有七法，例如，要像至尊遍照佛冈底斯海王的坐姿一样。心的安住方法有两种：安住方法不错谬的和错谬的。第一种有两种：略说，是身体正直，安住在没有所修能修之勤作的心之等持中。这样安住于等持中，对于智慧小者，是以上师口诀的力量安住；对于智慧大者，是以自己智慧的力量，在见解证悟的境界中安住，从而习惯于如实之等持，这两种。广说有两种：智慧小者以口诀的力量修习，以及先说，弟子是两种安住方法生起的第一种，虽然认为是口诀力量安住的学徒，但这次在这里，上面，如“像雄狮般行走”等相，以及先说资具的那些，具有这些的弟子，在远离乡村和喧嚣之处，是说，处所寂静。时间寂静，在初一之时，所有天神鬼怪都去罗睺罗星那里征战，所以时间寂静。在那时，对外续部作三次分配，校正幻化寂怒的仪轨，并且转绕会供轮，念诵地狱空转的忏悔百字明。之后，以珍宝黄金、绿松石、珍珠等，以及柔软的丝绸，和饮食等的各种受用使上师欢喜，然后使弟子处于上师的掌控中，正直地置于上师面前，为了不为障碍所侵扰，以金刚猛咒驱逐邪魔。像纸卷或铜号之类的管状口诀，在左耳有智慧脉，因此在那里细微地，是说声音小。沉浸是说念诵三次。这也就是真正的口诀，如果想要在短时间内，一生中成就殊胜的成就，那么所修和能修就非常不明显。
English
Although there is something to say about each purpose, here it is not written because it is based on the explanation of the scriptures. Know this when giving oral instructions. Thus, having the body endowed with the seven dharmas, for example, one should be like the posture of the Lord Vairochana, the Great Glacier Ocean King. There are two ways to settle the mind: settling correctly and settling incorrectly. The first has two aspects: briefly, it is to keep the body upright and to abide in the samadhi of the mind without the effort of what is to be cultivated and what cultivates. Thus, abiding in samadhi, for those of small intelligence, it is settled by the power of the guru's instructions; for those of great intelligence, it is settled by the power of their own wisdom, in the state of realizing the view, thereby becoming accustomed to the samadhi of suchness, these two. There are two detailed explanations: those of small intelligence meditate by the power of oral instructions, and first, the disciple is the first of the two ways of settling, although it is thought to be a student who settles by the power of oral instructions, but this time here, above, such as the characteristics of "walking like a lion," etc., and those previously mentioned resources, the disciple who possesses these, in a place far from villages and hustle and bustle, is said to be a quiet place. The time is quiet, at the time of the new moon, all the gods and demons go to the planet Rahula to fight, so the time is quiet. At that time, the outer tantras are divided into three parts, the illusory peaceful and wrathful rituals are corrected, and the tsok khorlo is turned, and the confession of the hell-emptying hundred-syllable mantra is recited. Then, the precious gold, turquoise, pearls, etc., as well as soft silks, and various enjoyments such as food and drink, are used to please the holy guru, and then the disciple is placed under the control of the guru and placed upright in front of the guru, in order to prevent obstacles from hindering, the obstacles are dispelled with the Vajra Wrathful mantra. The tubular oral instructions like paper rolls or copper horns, in the left ear there is a wisdom vein, so there subtly, that is, the sound is small. Immersing is saying reciting three times. This is also the real oral instruction, if you want to achieve the supreme accomplishment quickly in one lifetime, then what is to be cultivated and what can be cultivated are very inconspicuous.
Chinese
于法界中修禅。以口诀之力修禅，生起库苏鲁巴的安住禅。以下以智慧之力修禅，生起智者班智达的观察禅。大智慧以智慧之力修禅有二：略示和广说。初为略示：略示之后，大智慧以智慧之力安立也有二：一为当下觉知如旭日东升于虚空般，将智慧普洒；二为见解见道之后安立。广说有二：于普洒觉知中修禅，于证悟见解之后修禅。初者有四：数：于无我与我所中，将理智普洒而修禅。真实：于我与我所等其他境与有境，皆不执著，于法界中修禅。此乃安住于自明觉悟之状态的等持，此乃无人造作，自生之智慧安住于自身，其将法性融入真如，彼即具足殊胜相之空性，二取不二，融入法界之状态。༈ 于无有自生舒卷中，将理智普洒而修禅。真实：将自生智慧自性坛城之诸法，无余收摄于法性真如中。非收摄与不收摄二者。于证悟之义，修习真实唯一之状态。于无有能修所修中，将理智普洒而修禅。真实：若无有能修之境与所修之导师，则法性自性亦无所修。因此，于意义之胜义谛中，无所修习，不入于有相之境，极其广大，于任何二取不执著。不入于任何执著之心如虚空般，此乃入于佛陀密意之殊胜道。༈ 于无有能思所思中，将理智普洒而修禅。真实：法性于可思之境中，不可思，亦不思彼。心不执著于任何一方，此乃安住于自明觉性智慧平等性之义的等持，觉性