Chinese
因为没有利益，所以，辨认遮蔽的方法次第和诀窍，像这样即使辨认出遮蔽，也会产生想要的征相和不想要的征相，因此，简略地宣说了征相的诀窍。 общей сложности。 общей сложности。 一般的种类，原因的种类，根基的种类，行为的种类。 第一种是： 具有信心，少有动摇，心不狂妄，相续调柔，嗔恨微小，正直且能忍受痛苦，稳固且具足盔甲，聪慧且具足种姓，不被他人欺骗，听从教诲。 具足十四种功德的人，一旦开始修行，就能以四十种方式成就。 общей сложности。 общей сложности。 从形状的方面来执持，颜色，从生起次第和圆满次第的方面来执持，收摄和开展，习气，舍弃，从诀窍的方面来执持。 общей сложности。 общей сложности。 法性菩提心，为了积聚安住的因，断除不给予安住的八种过患，以及与此相应的八种法，次第不错乱地修持。 общей сложности。 общей сложности。 积聚因是： 调正智慧，调柔相续，做好解脱之心，辨认习气存在于何处，使未成熟者成熟，心安住于本位，具有能力，以见解确定。 断除八种过患是： 没有间断的过患，没有福分的过患，依赖于其他因缘的过患，所依不稳固的过患，方法狭隘的过患，相续不调柔的过患，不了解眷属的过患，被利用而声名狼藉的过患，这八种。 与此相应的八种法是： 与所依相结合，安住于积聚因，与种姓相结合，以瑜伽士的七种食物，使身体充满，宣说心安住于所缘境的特征，以二十四种共同征相来把握身体的限度，以四种扼要诀窍来把握相应的程度，结合体验和信心，宣说向外调整的方法，通过上中下三种或九种修习来宣说心安住的程度，如理如法地进行断除六种或八种过患并稳固的仪轨，这八种。 общей сложности。 общей сложности。 呼吸，身体，声音，在界和木中修习，长久和随后的知识
English
Because there is no benefit, therefore, the order of methods and key instructions for identifying obscurations, and even if obscurations are identified in this way, signs of what is desired and signs of what is not desired will arise. Therefore, the key instructions for signs are briefly explained. In general. In general. General types, causal types, faculty types, and behavioral types. The first is: Having faith and little wavering, not having a wild mind, having a gentle disposition and little hatred, being upright and able to endure suffering, being stable and having thick armor. Being intelligent and possessing good lineage. Not being deceived by others and listening to instructions. A person who possesses fourteen qualities will accomplish forty things once they begin to practice. In general. In general. Holding from the aspect of shape, color, holding from the aspect of generation and completion stages, contraction and expansion, habitual tendencies, equanimity, and holding from the aspect of key instructions. In general. In general. The mind of Dharmata Bodhicitta. In order to accumulate the cause for abiding, abandon the eight faults that do not allow abiding, and practice the eight dharmas that correspond to this, in sequence and without error. In general. In general. Accumulating the cause is: Correcting distorted wisdom, taming the mind-stream and doing good for the sake of liberation, identifying where habitual tendencies exist, causing the immature to mature, the mind abiding in its natural state, having ability, and deciding with certainty through view. Abandoning the eight faults is: The fault of not having continuity, the fault of not having fortune, the fault of relying on other causes and conditions, the fault of the support being unstable, the fault of having limited methods, the fault of not taming the mind-stream, the fault of not understanding the retinue, and the fault of being exploited and becoming infamous, these eight. The eight dharmas that correspond to this are: Combining with the support and abiding in the accumulation of causes, combining with the lineage and nourishing the body with the seven foods of a yogi, explaining the characteristics of the mind abiding in the object of focus, grasping the limits of the body with twenty-four common signs, grasping the corresponding degree with the key instructions of the four essential points, combining experience and faith and explaining the method of outward adjustment, explaining the degree of the mind abiding through the three or nine types of meditation, superior, middling, and inferior, and performing the ritual of abandoning the six or eight faults and stabilizing, according to the scriptures, these eight. In general. In general. Breath, body, and sound are trained in the elements and wood, and knowledge of duration and sequence.
Chinese
以及，行为烦恼来往不来往。以四种或十种体性，显示上中下九种或三种。༈。不了解事物之过患，以及不了解体性之，不了解时间之，昏厥之能力与结合之知晓，不知足之，赞叹名声之，如经所作之，不如经所作之过患也。༈。补特伽罗进入之体验，以及瑜伽生起之体验。其中，乐明显，无分别，不动摇。极调柔之乐，获得之乐，分离之乐，进入搏斗之乐，近寂灭之乐，甘露混合之乐，自性之乐，大智慧之乐。以见解确定而体验，以及因畏惧等等而远离一切怖畏而乐。因果之时间，果本身不必于相续中生起而乐。显现世间于法身中明显，故远离勤作之辛苦而乐。༈。事物之明显，境之明显，了别之明显，甘露之明显，灯之明显，自性之明显，智慧之明显也。根门未遮止故明显。远离沉没之昏暗故明显。未被习气之雾气所迷惑故明显。未被分别之尘埃所搅动故明显。自性不分别。不颠倒之不分别。无戏论之不分别。远离忆念之束缚故不分别。无名言之不分别。近寂灭之不分别。自性之不分别。智慧之不分别也。现在无田地受用故不分别。远离名言之声音故不分别。未落入能取所取之分故不分别。未随顺生起感受之后故不分别。༈。见解不动摇。禅修不动摇。行为不动摇也。༈。不共之体验是，极调柔故身心遍布。作与未作二者皆生。时间大多总是生起。与四威仪相应具足。眼于调柔粗暴二者皆安乐。不被好坏过失所动摇。不被烦恼过失所损害。一切庸常分别止息。庸常大幻不损害。远离一切言语名相。凡所听闻之正法皆视为甘露。行
English
And, whether afflictions come and go in conduct. With four or ten characteristics, it is shown as nine or three, superior, intermediate, or inferior. ༈. The faults of not knowing the object, and of not knowing the characteristics, and of not knowing the time, and of knowing the power and combination of intoxication, and of not knowing contentment, and of praising fame, and of acting according to the scriptures, and the faults of not acting according to the scriptures. ༈. The experience of a person entering, and the experience of yoga arising. Among them, bliss is clear, non-conceptual, and unwavering. The bliss of extreme training, the bliss of attainment, the bliss of separation, the bliss of entering battle, the bliss of near pacification, the bliss of mixed nectar, the bliss of self-nature, the bliss of great wisdom. Because of certainty through view, one experiences bliss by being separated from all fears such as timidity. Because at the time of the cause, the result itself does not need to be generated in the continuum, there is bliss. Because appearance and existence are clear in the Dharmakaya, there is bliss because one is separated from the hardship of effort. ༈. The clarity of objects, the clarity of the field, the clarity of consciousness, the clarity of nectar, the clarity of the lamp, the clarity of self-nature, the clarity of wisdom. It is clear because the sense gates are not blocked. It is clear because it is separated from the dimness of dullness and drowsiness. It is clear because it is not confused by the vapor of habitual tendencies. It is clear because it is not disturbed by the dust of thoughts. Non-conceptual by nature. Non-conceptual without inversion. Non-conceptual without elaboration. Non-conceptual because it is free from the bonds of memory. Non-conceptual without terms. Non-conceptual in near pacification. Non-conceptual by nature. Non-conceptual of wisdom. Non-conceptual because there is no field of enjoyment now. Non-conceptual because it is free from the sound of terms. Non-conceptual because it does not fall into the division of grasper and grasped. Non-conceptual because it does not follow after arising sensations. ༈. View is unwavering. Meditation is unwavering. Conduct is unwavering. ༈. The uncommon experience is: because of extreme training, body and mind are pervaded. Both done and undone arise. Time mostly always arises. It is endowed with the same four postures. The eye is comfortable in both tame and fierce. It is not greatly moved by good, bad, or faults. It is not greatly harmed by afflictions or faults. All ordinary thoughts subside. Ordinary great illusions do not harm or change. It is separated from all verbal terms. Whatever Dharma is heard is seen as nectar. Walking
Chinese
凡所见皆生慈悲，凡所害皆视为魔，凡所见皆舍执着，远离名相之行执。 恶习之梦兆消逝，突发疾病不能害，果证现量无期望，具十八者乃，初发菩提心之象征。 复次，安住于众中能增益，以具相之所依先行能增益，修习禅定能增益，以个别觉悟之智慧能增益，亲近休息能增益，猛烈之思维，猛烈之观察，猛烈之辩论，饮食，断绝言语，行持，苦行，诀窍能增益。 若于真实义上安立错谬之理，乃见解之过失。若守护有偏袒之誓言，乃誓言之过失。若以星宿占卜勤作事业，乃其之过失。若计数证悟之理，乃智慧之过失。若背离证悟，于不作意中显现，乃微细之过失。若从下往上，从因向果勤作，乃度彼岸之过失。若贪执本尊与坛城，乃续部之过失。若于法界与智慧上作意，乃教言之过失。若见修行从法界中过分彰显，乃诀窍之过失。 视为实有，视为真实，视为美好，视为功德，视为清净，视为洁净，视为我，视为果，视为有为，视为烦恼，视为世俗。 遮止与断除，勤作与成办，趋入与修持，分别取舍，于自续中依止对治，于内收摄对境。 平等性之过失，三十种障碍从自续中产生，何为彼等？懒惰多事，掉举与散乱，昏沉，大贪欲，精进小与喜二，期望多与疑惑多，口出狂言如闪电，多语饶舌，十四种中断。不摇动与明晰，安乐，于心中生起诸多分别念，现量之神通，显现名相之神变，无有比此更殊胜，执着于满足，我的。
English
Whatever is seen, compassion arises. Whatever harms, is seen as a demon. Whatever is seen, attachment is relinquished. Free from the attachment to conceptual conduct. The omens of bad habits vanish. Sudden illnesses cannot harm. The fruit of direct perception is free from expectation. The one who possesses eighteen qualities is the emblem of the first Bodhisattva. Furthermore, dwelling in the assembly increases merit, proceeding with a qualified basis increases merit, developing meditation increases merit, with the wisdom of individual realization, it increases merit, resting and relaxing increases merit, intense thought, intense observation, intense debate, food, cutting off speech, conduct, asceticism, and instructions increase merit. If one establishes a mistaken understanding of the true meaning, it is a fault of view. If one protects a biased samaya, it is a fault of samaya. If one strives in activities through astrological calculations, it is a fault of that. If one counts the principles of realization, it is a fault of wisdom. If one turns away from realization and manifests non-mentation, it is a subtle fault. If one strives from below to above, from cause to effect, it is a fault of crossing over. If one is attached to deities and mandalas, it is a fault of tantra. If one relies on the expanse and wisdom, it is a fault in the teachings. If view and practice excessively proclaim from the expanse, it is a fault of the instructions. Seeing as existent, seeing as true, seeing as good, seeing as virtuous, seeing as pure, seeing as clean, seeing as self, seeing as fruit, seeing as conditioned, seeing as afflictions, seeing as conventional. Obstructing and abandoning, striving and accomplishing, approaching and training, distinguishing and choosing, relying on antidotes in the continuum, and gathering the object of focus inward. What are the thirty obscurations of the fault of equanimity that arise from the continuum? Laziness and many activities, excitement and mental wandering, dullness, great desire, little effort and delight in duality, much hope and much doubt, uttering harsh words like lightning, much chattering and garrulousness, fourteen interruptions. Immovability and clarity, bliss, many conceptual thoughts arise in the mind, direct perceptions and manifesting miraculous powers of signs, thinking there is nothing superior to this, clinging to contentment, and self.
Chinese
炫耀自己的见解，贬低他人的见解，是禅定的十种障碍。突然产生强烈的嗔恨，突然生起强烈的贪欲，嫉妒、傲慢争斗，昏聩愚痴黑暗笼罩，观点自负，这六种是禅定的六种过失。 声闻乘仅仅证悟人无我，这即是障碍。中观乘证悟二者皆无，将一切视为幻象而取舍，这即是障碍。内道乘认为一切法皆不生，并将法界作为禅定之境而努力，这即是障碍。阿底瑜伽是无因无缘的自生，且无有障碍的自明。 体验方面：禅定成分较重的五种体验是：极度调柔，柔软粗糙遍布身心；执持强烈且厚重依赖；难以舍弃；不愿使用；不追随各种生起的感受。 智慧成分较重的是：处于无相且摇摆不定之中；思维行为二者成分较重；不入禅定；显现法的景象；将一切显现行为都证悟为如是性并深信不疑。 二者成分皆重的是：如所愿般进入；最初容易进入；中间不易被外缘所扰；最终稳固且长久安住；极度调柔成分较重；远离沉掉二者；身体损害小且烦恼容易减少。 二者成分皆轻的是：通过各种安住方法可以安住，但最初难以进入；中间容易被外缘所扰；最终容易散乱；思维观察二者成分较重；极度调柔微弱且执持小；身体损害大且烦恼减少缓慢。 禅定增长的五种因是：安住于因的集合而极度增长；舍弃懈怠和散乱，安住于精进之道而增长；安住于梵行，且戒律和誓言清净而增长；依止增长所依之因，并点燃分别智慧之火而增长；温度适宜且所依未受损而增长。 智慧增长的五种因是：安住于因的集合而极度增长。