Chinese
四种止息等持是，声闻四禅定。如是认识彼等，分辨禅定的差别，对于自己的修行，不产生那些的遗漏和错处。如是断除每一错处的疑惑，无过失地修持，于等持中，安乐、明、无分别三者，清明澄澈地安住。后得时，显现鲜明清晰，如梦如幻般显现，了知因果之自性，福德之量圆满，获得禅定之暖相，由此到达资粮道究竟的胜解行地。长久修习此，自己现量见到自己本有的无境自明之义，并且认识自己，是为见道。显现、觉性、空性三者无境而明。现量见到法性无漏之义，烦恼障从根本上灭尽，了知因果自性空，轮回无自性，是为初地极喜地。等持与佛相等，后得如幻般显现。如此串习并稳固修持，二取诸法皆融入无二。自现认识自性，故而显现与心识融为一体。空性显现为因果，故而缘起现前。于等持中，诸法皆于无境觉性之自性中明现。后得时，有少许显现之境，是为修道。持续不断地修习此，从一切轮涅中，生灭无二，无杂圆满，无境自明现前，故而所知障彻底灭尽，一切显现为智慧之刹那，是为究竟道，即佛地。第四，开示行，即“调伏、共同、增上、秘密、如实唯行”。其中有三：第一，于道的开端，有共同总体的行持；中间，于此增上，有苦行秘密的行持；最后，如实那般究竟的行持。第一是，共同总体的行持。一生都追随于后，后即是唯有行持，所以行持极其重要。即使于见解上通达甚高，但行持与正法不符，则是歧途。即使生起好的修持，但后来的行持
English
The four Samadhi of cessation are the four Dhyanas of the Shravakas. Thus, by recognizing them, differentiating the specifics of Samadhi, and in one's own meditation, not allowing omissions and errors to occur. Thus, by cutting off doubts about each error, and practicing without faults in meditation, in Samadhi, bliss, clarity, and non-conceptuality remain distinctly and clearly. In post-meditation, appearances are bright and clear, dreams appear like illusions, one knows the nature of cause and effect, the measure of merit is filled, and one obtains the warmth of Samadhi, thereby reaching the stage of adhimukti-charya, which is the culmination of the accumulation path. By meditating on this for a long time, one directly sees the meaning of self-existing, objectless, self-luminous, which one has within oneself, and recognizing oneself is the path of seeing. The three, appearance, awareness, and emptiness, are clear without an object. One directly sees the meaning of the stainless nature of reality, the obscurations of afflictions are exhausted from the root, and one realizes that the nature of cause and effect is empty, and that samsara has no self-nature, which is the first bhumi, the Extremely Joyful. Samadhi is equal to Buddhahood, and post-meditation appears like an illusion. By cultivating and stabilizing this, all dualistic phenomena become non-dual. By recognizing one's own appearances as one's own nature, appearances and mind become one. Emptiness arises as cause and effect, so dependent origination becomes manifest. In Samadhi, all phenomena are clear in the nature of objectless awareness. In post-meditation, there is a slight object of appearance, which is the path of meditation. By continuously practicing this, from all samsara and nirvana, there is no duality of arising and ceasing, unmixed and complete, objectless self-luminosity becomes manifest, so cognitive obscurations are completely eliminated, and the moment when everything arises as wisdom is the ultimate path, which is the Buddha-bhumi. Fourth, teaching the conduct, which is: "Taming, common, increasing, secret, only the true conduct." There are three aspects to this: First, at the beginning of the path, there is common general conduct; in the middle, increasing this, there is ascetic secret conduct; and finally, the ultimate conduct of only the true suchness. The first is the common general conduct. Spending one's whole life following after, and following is only conduct, so conduct is extremely important. Even if one understands a high view intellectually, if the conduct does not accord with the meaning, it is a wrong path. Even if good meditation arises, the subsequent conduct
Chinese
如果不守护，就会消失。因此，要理解因果的关键，从极其细微的黑白业中取舍。这是正确的道路，是所知的事实，是佛陀教法的本质，即：诸恶莫作，众善奉行，自净其意，是诸佛教。这是它的意义。因此，获得人身后，如果如法修行，身语意三门一刹那也不能放纵。白天，将无造作的六识体验为如梦如幻。夜晚，在无收无放、无思无虑的状态中，将睡眠与法性融合而眠。将梦中的错觉转化为正确的道路。也就是修习慈悲菩提心，或者修习生圆次第等任何已经习惯的法门。早晚不间断地进行食子施和常施。进行七支净供，供养内外秘密的供品。以百字明忏悔罪业。观察因果的关键。思维闲暇难得、死亡无常、轮回的过患。修习慈悲菩提心。观想生起次第，将显有世间观想为本尊坛城。安住于圆满次第，将显现观为无自性，如水中月般的大双运状态。最后回向善根。这样做的人，与共同的大乘法理相符，走在正确的道路上，是走在道之初的阶段。第二，中间的苦行，展示秘密的行为：如上所述，奠定道路的基础，生起体验和理解，稍微获得对实相见解的把握，为了提升那条道路，为了断除证悟的疑惑，修持秘密的行为。也就是自己修行很重要，通过坚定不移的修行来断除疑惑并进行修持。大乘的修持归纳为四种方式：从名相上说，就是修习慈悲菩提心，以及了知一切事物皆是虚假的见解。从密咒上说，就是生起次第的本尊坛城，以及圆满次第的无二无别、远离边见的见解。第一是修习菩提心，使自己的菩提心成熟。
English
If you don't protect it, it will disappear. Therefore, understand the key of cause and effect, and adopt or abandon from the extremely subtle black and white karma. This is the correct path, the reality of what is to be known, the essence of the Buddha's teachings, namely: Do no evil, practice all good, purify your mind, this is the teaching of all Buddhas. This is its meaning. Therefore, having obtained a human body, if you practice the Dharma properly, you must not let the three doors of body, speech, and mind be lost for even a moment. During the day, experience the un fabricated six consciousnesses as a dream and illusion. At night, without gathering or scattering, in a state without thought or concept, mix sleep with Dharma nature and sleep. Transform the illusion of dreams into the correct path. That is, practice loving-kindness, compassion, and Bodhicitta, or practice whatever you are accustomed to, such as the generation and completion stages. Perform the Torma offering and continuous offering without interruption in the morning and evening. Perform the seven-branch pure offering, and offer outer, inner, and secret offerings. Confess sins with the hundred-syllable mantra. Observe the key of cause and effect. Contemplate the difficulty of obtaining leisure and endowment, the impermanence of death, and the faults of samsara. Practice loving-kindness, compassion, and Bodhicitta. Visualize the generation stage, visualizing the phenomenal world as the mandala of deities. Abide in the completion stage, viewing phenomena as without self-nature, like the moon in water, in the state of great non-duality. Finally, dedicate the roots of virtue. One who does so is in accordance with the general Mahayana principles, walking on the correct path, and is walking on the initial stage of the path. Second, the ascetic practice in between, showing the secret conduct: As mentioned above, lay the foundation of the path, generate experience and understanding, gain a slight grasp of the view of reality, and in order to enhance that path and to cut off doubts about realization, practice secret conduct. That is, it is important to practice oneself, and to cut off doubts and practice through steadfast practice. The practice of Mahayana is summarized in four ways: According to the characteristics, it is cultivating the mind in loving-kindness, compassion, and Bodhicitta, and the view of knowing that all things are false. According to mantra, it is the deity mandala of the generation stage, and the view of non-duality and freedom from extremes of the completion stage. The first is to practice Bodhicitta, to mature one's own Bodhicitta.
Chinese
如果从根本上认识到一切众生都是父母，那就能断除将众生执为鬼的分别念，以及断除我执的依赖，并且因为菩提心的力量而前往险地。也就是在某个特定的地点，或者任何看起来可怕的地方安顿下来。皈依三宝，祈请上师，发起无上菩提心。然后，以该地神为首，对如同虚空般的一切众生，长久地修持慈悲菩提心的无量心。之后，在胜义菩提心的境界中，安住于无有神鬼二元对立、远离戏论的广阔大乐，以及远离生、灭、住三相的状态中。如果这时生起恐惧或害怕等分别念，就要严厉地约束自己的意识，告诫自己：这令人恐惧害怕的景象，是因为没有认识到众生是父母，生起了将众生执为鬼的分别念，从而显现出它的自性。因此，你的先前的菩提心只是口头上的和理解上的，无法真正实现目标。这样约束自己，修持慈悲菩提心，并将身体毫无保留地布施给以地神为首的一切神鬼，心中想着：随他们喜欢，拿走血肉残骨吧！并将慈悲菩提心与之结合。同样，一旦生起将众生执为鬼，以及神鬼的分别念，如果自己的菩提心有所动摇，就要想到这是生起将众生执为鬼的分别念的自性显现，将身体毫无保留地布施出去，并将心与慈悲相结合。如果在显现等情况下出现，就跳到它面前，张开嘴巴，将身体毫无保留地布施出去，并且心不离慈悲。最后，念诵愿文，并将善根完全回向。之后，当自己将众生执为鬼的分别念持续或中断时，分别念止息和降伏鬼怪将在同一时刻发生。鬼的显现和神通平息后，地神将成为自己的仆从，降伏敌人和获得胜利将在同一时刻发生。认识到众生是父母，就不会生起将众生执为鬼的念头。如果生起这样的念头，那就是因为没有认识到众生是父母，所以要继续修习视众生为父母的观想。第二点是，一切处所
English
If one recognizes all sentient beings as parents from the very beginning, then that cuts off the conceptual thought of grasping at spirits, and cuts off the dependence on self-grasping. Because of the strength of Bodhicitta, one goes to a dangerous place. That is, in a specific location or any place that seems frightening, one makes a bed. Take refuge in the Three Jewels, supplicate the Lama, generate the supreme Bodhicitta. Then, with the local deity as the chief, meditate for a long time on the immeasurable mind of love, compassion, and Bodhicitta towards all sentient beings equal to the sky. Then, in the state of the ultimate Bodhicitta, lie down and sit in the state of great bliss, free from duality of gods and demons, free from elaboration, and free from the three characteristics of arising, ceasing, and abiding. If fear or terror arises, then restrain the consciousness tightly, saying: "This frightening and terrifying thing is because I have not recognized sentient beings as parents, and the conceptual thought of grasping at spirits has arisen, so its own form has appeared." Therefore, your previous Bodhicitta is only words and understanding, so it will not accomplish the goal. Restrain yourself in this way, meditate on love, compassion, and Bodhicitta, and offer the body without reservation to all the gods and demons, with the local deity as the chief. Think, "Take the flesh, blood, remains, and bones as you please!" Offer it in your mind, and combine it with love, compassion, and Bodhicitta. Similarly, as soon as the conceptual thought of grasping at spirits and gods and demons arises, if your Bodhicitta wavers, think that it is the appearance of the self-nature of the conceptual thought of grasping at spirits. Offer the body without reservation, and combine the mind with love and compassion. If it appears in manifestation, etc., jump into its midst, open your mouth, and offer the body without reservation. Do not separate the mind from love and compassion. Finally, recite aspiration prayers and dedicate all the roots of virtue. Then, when your conceptual thought of grasping at spirits is continuous or interrupted, the cessation of conceptual thought and the subduing of demons will occur at the same time. When the appearance of spirits and miracles subside, the local deity will become your servant, and subduing the enemy and achieving victory will occur at the same time. Knowing sentient beings as parents, the thought of grasping at spirits will not arise. If it arises, it is because you have not recognized sentient beings as parents, so continue to practice contemplating sentient beings as parents. The second point is, all places
Chinese
完全知晓一切皆是虚假，显现的一切都如梦如幻。以此断除（魔障），也就是断除执著于鬼的分别念，以及执著显现为真实存在的执念。为了提升虚假显现的见解，前往任何强大的地方，皈依，祈祷，发菩提心。在世俗层面，一切事物都是虚假的，一切心识都是错乱的，这个显现要知晓如同梦幻一般。在胜义层面，安住在任何事物都未成立的，离戏空性的状态中。如果出现恐惧、害怕、焦虑等情绪，收摄心识。这个恐惧和害怕，是因为没有知晓一切事物都是虚假的，一切心识都是错乱的，这个显现如同梦幻一般，而是生起了执著于鬼的分别念，显现了它的自性。因此，你的无实有见解，只是口头上的词句、概念、思维对象，仅仅是理解而已。要知道这样无法成就真实的意义，收摄心识，集中精神，安住在无实有如幻的境界中。同样，一旦产生执著于鬼的分别念和神通等现象，立刻想到这是因为没有理解无实有的意义，才会生起执著于鬼的分别念，显现了它的自性。要这样想着，紧紧抓住无实有如幻的境界。如果出现现量等现象，要了知无实有的意义，并深入其中，这样就能穿透一切，进入无有显现的状态。之后，当知晓一切事物都是虚假的，自己的执著于鬼的分别念稍微停止或断绝时，神通自然平息。念头停止和鬼消失会同时发生，跌倒和站起会同时发生。第三，如果自己有稳固的生起次第，并且显现为本尊身相，以此断除（魔障），也就是断除执著于鬼的分别念，以及执著外器内情为本尊的执念。为了提升生起次第，前往任何强大的地方，皈依，祈祷，发菩提心。然后将该处观想为宫殿，将以地主神为首的一切众生观想为本尊。口中念诵本尊的咒语，收摄心识，提升觉性，像这样长期修持。然后是胜义空性的要点