Chinese
三者被确定地认可。因此，这显示了心安住的大小程度。第八，舍弃六种或八种过患并按照仪轨进行开示，这方面分为两点：舍弃过患和进行开示的仪轨。第一点有八种或六种过患：不了解实物的过患，即没有领悟见解。从“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的角度不了解无生，从“底”（藏文：ཏི，梵文天城体：ति，梵文罗马拟音：ti，汉语字面意思：底）的角度不了解无灭，从瑜伽的角度不了解无二，这是修行的过患。不了解自性的过患，即修持佛法后，仍然不了解自己的自性是平等性。也就是说，总的自性是“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）无生空性平等，自己的自性是“底”（藏文：ཏི，梵文天城体：ति，梵文罗马拟音：ti，汉语字面意思：底）无灭显现平等，瑜伽是显现空性本体平等的无别。如果总是这样做，那么这两者因为反面相同，所以算作一种。不了解时间的过患，即应该修的时候不修，不应该修的时候反而修。不了解脉（藏文：ཁམས，梵文天城体：धातु，梵文罗马拟音：dhātu，汉语字面意思：界）的能力和结合的过患，即脉好的时候应该修却不修，这样不了解，在脉不好的时候修，导致脉错乱，修行也因此中断。不了解分寸的过患，即修行已经很好，还想追求更好的，导致脉错乱；或者体验已经很好，还想追求更好的，导致脉错乱；或者已经有了甚深的口诀，却舍弃而追求其他的。炫耀名声的过患，一般来说，应该由善知识来引导修行，但如果没有这样做，别人说“你好像能修了”，自己也觉得“我好像能修了”，于是舍弃原来的状态，开始炫耀自己的心。在按照仪轨进行引导的时候，没有按照仪轨进行身语的善行，也没有进行禅定。不按照仪轨做的过患，即没有按照上师所说的那样做，导致心无法安住。如果算作六种过患，那么这两者因为反面相同，所以算作一种。因此，必须舍弃这六种或八种修行的过患。按照仪轨进行开示，即依靠会供处和七种食物，出现成熟的征兆后，就开始进入座次。第一个是入一座，第二个是两座，第三个是三座，第四个是四座，第五个是五座，第六个是六座，第七个是七座，第八个
English
These three are definitely accepted. Thus, it shows the extent of the mind's abiding. Eighth, abandoning the six or eight faults and performing the initiation ceremony according to the scriptures, this is divided into two points: abandoning the faults and performing the initiation ceremony. The first point has eight or six faults: the fault of not knowing the object, that is, not understanding the view. Not understanding unborn from the perspective of "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A), not understanding unceasing from the perspective of "Ti" (Tibetan: ཏི, Sanskrit Devanagari: ति, Sanskrit Romanization: ti, Literal Chinese meaning: Ti), not understanding non-duality from the perspective of Yoga, these are the faults of meditation. The fault of not knowing the nature, that is, after practicing the Dharma, still not understanding that one's own nature is equality. That is to say, the general nature is "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) unborn emptiness equality, one's own nature is "Ti" (Tibetan: ཏི, Sanskrit Devanagari: ति, Sanskrit Romanization: ti, Literal Chinese meaning: Ti) unceasing manifestation equality, Yoga is the inseparability of manifestation emptiness essence equality. If you always do this, then these two are counted as one because the opposite is the same. The fault of not knowing the time, that is, not meditating when you should meditate, and meditating when you should not meditate. The fault of not knowing the ability and combination of the elements (Tibetan: ཁམས, Sanskrit Devanagari: धातु, Sanskrit Romanization: dhātu, Literal Chinese meaning: element), that is, not meditating when the elements are good, not understanding this, and meditating when the elements are bad, which leads to the elements being disordered and the meditation being interrupted. The fault of not knowing the measure, that is, the meditation is already good, but you still want to pursue better, which leads to the elements being disordered; or the experience is already good, but you still want to pursue better, which leads to the elements being disordered; or you already have profound oral instructions, but you abandon them and pursue others. The fault of showing off fame, generally speaking, the guru should guide the meditation, but if you have not done this, others say "You seem to be able to meditate", and you also think "I seem to be able to meditate", so you abandon the original state and start showing off your mind. When guiding according to the scriptures, you have not performed the virtuous deeds of body and speech according to the scriptures, nor have you meditated. The fault of not doing according to the scriptures, that is, not doing as the guru said, which leads to the mind not being able to abide. If counted as six faults, then these two are counted as one because the opposite is the same. Therefore, you must abandon these six or eight faults of meditation. Performing the initiation ceremony according to the scriptures, that is, relying on the gathering place and the seven foods, after the signs of maturity appear, you begin to enter the session. The first is to enter one session, the second is two sessions, the third is three sessions, the fourth is four sessions, the fifth is five sessions, the sixth is six sessions, the seventh is seven sessions, the eighth is
Chinese
第八天八次，第九天九次，第十天十次，休息一天。然后第一天十次，第二天九次，第三天八次，第四天七次，第五天六次，第六天五次，第七天四次，第八天三次，第九天两次，第十天一次。减少禅修次数时，要加大减少的幅度。之后，每次减少一次，并超越日常行为。如果不合适，就要努力保持稳定。更详细的指导可以学习。现在，即使这样安住于心，如果瑜伽士没有掌握温度，也是没有用的，因此，为了掌握温度，有七个步骤的口诀，即：身体的温度、禅修的温度、好坏的温度、治疗方法的温度、体验的温度、提升的温度和征兆的温度。首先，身体的温度是：身体旺盛、衰退、稳定和非常衰退。身体旺盛是指饮食和行为平衡，脉络畅通，脉络畅通则气畅通，气畅通则身体的明点旺盛，禅修也会变得更好。身体稳定时，元素也会稳定，禅修也会变得稳定。身体衰退是指饮食和行为不平衡，导致元素失调，身体衰退，身体衰退则气衰退，气衰退则身体的明点衰退，即使禅修也会变得糟糕。身体非常衰退时，会出现头和身体沉重等不 желательных 征兆。禅修的温度是：以十八次呼吸为基础，向上增加十次，向下减少十次，这是以身体旺盛为前提的。对于普通的身体，不要增加或减少禅修，保持不变。身体衰退时，要缩短禅修的时间。也要减少禅修的次数。身体非常衰退时，无法确定禅修的时间。停止禅修，依靠七种食物来滋养身体。好坏的温度是：与见地相符且安住于此，这是好的禅修。如果与见地不符，即使有深厚的止观，也是不好的禅修，被称为“昏沉无益的禅修之魔”。或者，也可以根据上、中、下九种或三种禅修来调整。治疗方法
English
Eight on the eighth day, nine on the ninth day, and ten sessions on the tenth day, then rest for one day. Again, ten sessions on the first day, nine on the second, eight on the third, seven on the fourth, six on the fifth, five on the sixth, four on the seventh, three on the eighth, two on the ninth, and one on the tenth. When reducing the number of sessions, increase the amount of reduction. Afterwards, reduce by one session each time and transcend ordinary behavior. If it doesn't fit, then diligently cultivate stability. More detailed instructions can be learned. Now, even if the mind abides in this way, if the yogi does not grasp the temperature, it is useless. Therefore, in order to grasp the temperature, there are seven key instructions in the sequence of methods, namely: the temperature of the basis, the temperature of the session, the temperature of good and bad, the temperature of remedies, the temperature of experience, the temperature of enhancement, and the temperature of signs. First, the temperature of the basis is: the basis flourishing, declining, stable, and very declining. The basis flourishing is when food and conduct are balanced, the channels flourish. When the channels flourish, the wind flourishes. When the wind flourishes, the body's basis, the bindu, flourishes, and meditation will become better. When the basis is stable, the elements will also be stable, so meditation will also become stable. The basis declining is when food and conduct are not balanced, causing the elements to be disturbed, and the basis declines. When the basis declines, the wind declines. When the wind declines, the basis, the bindu, deteriorates, and even if you meditate, it will go badly. When the basis is very declining, unwanted signs will appear, such as the head and body feeling heavy. The temperature of the session is: take eighteen breaths as the basis, and increase by ten upwards and decrease by ten downwards. This is done on the assumption that the basis is flourishing. For an ordinary basis, do not increase or decrease meditation, but keep it the same. When the basis is declining, shorten the meditation session. Also reduce the number of sessions. When the basis is very declining, the duration of the session cannot be determined. Rely on seven foods to nourish the body when meditation is missed. The temperature of good and bad is: when it is mostly in accordance with the view and abiding in that state, that is good meditation. If it is not much in accordance with the view, even if there is thick shamatha, it is bad meditation, called "the demon of dull and unprofitable meditation." Alternatively, adjust according to the nine or three types of meditation, superior, middling, and inferior. Remedies
Chinese
ཉམས་的温度是，通过见解来调整和通过行持来调整。第一种分为两种： общей调整和特别调整。 общей调整是修行的过失，昏沉和掉举。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）无生中没有昏沉和掉举产生，因此没有执着。德（藏文：ཏི，梵文天城体：ति，梵文罗马拟音：ti，汉语字面意思：德）无灭中没有昏沉和掉举灭尽，因此心性是自显现。瑜伽中没有阻断昏沉和掉举的显现，末端梅热二者无有，在自处解脱。特别调整是，昏沉调整为阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）无生，昏沉本身安住于无生之自性中，因此必须如此理解。掉举调整为德（藏文：ཏི，梵文天城体：ति，梵文罗马拟音：ti，汉语字面意思：德）无灭，掉举是心性无执着的理智，安住于自显现中。将二者调整为无二自解脱。通过行持调整是，昏沉时赤身裸体并洗澡，坐在高处，使觉性活跃，食用粗糙的食物，并在黑暗中于白色处修行。掉举时穿暖和的衣服，进行按摩，降低意识，食用有营养的食物，并在黑暗的洞穴中修行。ཉམས་的温度是，首先，动摇的ཉམས་就像从陡峭的山上流下的水一样，即使将意识专注于目标，也无法停留片刻，有时即使努力也无法停留，不努力反而有时会停留。获得的ཉམས་是，自己的意识处于平静状态，不会受到昏沉和掉举的影响。在这种状态下，不会厌倦放下，并且会产生自性的味道。习惯的ཉམས་是，将自己的意识置于平静状态，如果没有外缘就不会被打断。稳定的ཉམས་是不会受到外缘的影响，外缘不会造成损害。最终的ཉམས་是，即使在喝醉、昏厥和沉睡时，也会产生修行。经文中描述的ཉམས་，定力强的五种ཉམས་，智慧强的五种ཉམས་，两者都强的七种ཉམས་，两者都弱的七种ཉམས་，这些是在专注时产生的。个人进入的ཉམས་是从头到脚产生的。瑜伽产生的ཉམས་是在共同的ཉམས་群修行时产生的。非共同的ཉམས་是在最终完成时产生的。提升的温度是，通过见解来提升，通过见解将见解转化为无见。通过修行将修行转化为无修行。通过行持
English
The temperature of experience (nyams) is adjusted by view and by conduct. The first has two aspects: general adjustment and specific adjustment. General adjustment is the faults of meditation, dullness and agitation. In A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) unborn, dullness and agitation do not arise, therefore there is no grasping. In Ti (Tibetan: ཏི, Sanskrit Devanagari: ति, Sanskrit Romanization: ti, Literal meaning: Ti) unceasing, dullness and agitation do not cease, therefore the nature of mind is self-appearing. In yoga, the appearance of dullness and agitation is not blocked, and the ends of merag are both non-existent, liberated in their own place. Specific adjustment is: dullness is adjusted to A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) unborn, dullness itself abides in the nature of unborn, therefore it must be understood in this way. Agitation is adjusted to Ti (Tibetan: ཏི, Sanskrit Devanagari: ति, Sanskrit Romanization: ti, Literal meaning: Ti) unceasing, agitation is the intellect of mind's non-grasping, abiding in self-appearance. The non-duality of these two is adjusted to self-liberation. Adjustment through conduct is: when dull, be naked and bathe, sit in a high place, make awareness active, consume coarse food, and meditate in the dark in a white place. When agitated, wear warm clothes, massage, lower awareness, consume nutritious food, and meditate in a dark cave. The temperature of experience (nyams) is: first, the moving experience is like water flowing from a steep mountain, even if awareness is focused on the object, it cannot stay for a moment, sometimes even if effort is made, it cannot stay, and without effort, it sometimes stays. The attained experience is: one's own awareness is in a calm state, not influenced by dullness and agitation. In this state, one does not tire of letting go, and the taste of self-nature arises. The habitual experience is: placing one's own awareness in a state of equanimity, it will not be disturbed without external causes. The stable experience is: not being influenced by external causes, external causes do not cause harm. The final experience is: even when drunk, fainting, and in deep sleep, meditation arises. The experiences described in the scriptures: five experiences with strong samadhi, five experiences with strong wisdom, seven experiences with both strong, and seven experiences with both weak, these arise during concentration. The experience of a person entering arises from head to toe. The experience of yoga arising occurs during the practice of common experience groups. The uncommon experience occurs at the time of final completion. The temperature of enhancement is: enhancing through view, transforming view into non-view through view. Transforming practice into non-practice through practice. Through conduct.