Chinese
通过无用之行来念诵，从而解除见修的执着。对于未完成的，在念诵六次时祈愿吉祥。或者配合十三种生起。对于征兆的暖相，无论出现想要的征兆还是不想要的征兆，都不要高兴或不高兴。详细的可以从魔女那里了解。像这样，瑜伽士即使被暖相控制，如果没有生起，也没有用处。因此，越来越殊胜的生起，是方法次第的口诀，即十三种。安住于轮涅，生起是指身体安住于轮涅，舍弃事务，断除顽固的恶习，心中什么也不想，从而生起禅修。先出现有相的所依，即有相的形状颜色，所依是所依赖的。通过修习这些，修习无分别，从而生起。以及发展禅定，即在相上发展无分别的禅定，从而生起。或者交替修习有相和无分别。通过个别观察的智慧，即要知道共同和自相的特征。与共同相一致的是无常、痛苦、空、无我。自相的特征是地坚硬而粗糙，水湿润而潮湿等等。阿底是法性，无生是共同相，无灭是自相。对此放下分别念，点燃智慧之火，从而生起。或者听闻甚深之义。通过休息和放松，即通过行走等使身语疲惫，那时休息。或者禅修时稍微休息一下再禅修，就会生起。通过强烈的思考，即对法性没有怀疑，消除沉掉的强烈思考。通过强烈的观察，即进行甚深的经论或者禅修文等。通过强烈的辩论，即不是为了彻底驳倒对方的辩论，而是经验交流的辩论。这些做七天左右，从而生起。关于食物，如果昏沉，是因为有痰，所以吃粗糙和清淡的食物，避免油腻和厚重的食物。如果掉举，是因为有风，所以吃有营养和厚重的食物，避免粗糙的食物。吃适合自己身体的食物，就会生起。通过强烈的禁语，即不说话，像哑巴一样
English
Recite through useless actions, thereby releasing the attachment to view and meditation. For the unaccomplished, wish for auspiciousness during the six recitations. Or coordinate with the thirteen arousals. Regarding the warm signs of indications, whether desired or undesired signs arise, do not be happy or unhappy. Details can be learned from the demoness. Like this, even if the yogi is controlled by warm signs, if arousal does not occur, it is useless. Therefore, the increasingly excellent arousal is the oral instruction of the stages of method, which are the thirteen. Arousal through abiding in the assembly means the body abides in the assembly, abandoning activities, cutting off stubborn bad habits, and not thinking about anything in the mind, thereby arousing meditation. First, the object with signs appears, that is, the shape and color of the signs, and the object is what is relied upon. By practicing these, practice non-conceptualization, thereby arousing. And developing meditation, that is, developing non-conceptual meditation on signs, thereby arousing. Or alternately practice with signs and non-conceptualization. Through the wisdom of individual observation, that is, to know the characteristics of the common and the self. Consistent with the common characteristic is impermanence, suffering, emptiness, and selflessness. The characteristics of the self are that earth is hard and rough, water is moist and wet, and so on. Ati is the nature of phenomena, unborn is the common characteristic, and unceasing is the self-characteristic. For this, let go of conceptual thoughts, ignite the fire of wisdom, thereby arousing. Or listen to the profound meaning. Through rest and relaxation, that is, resting when the body and speech are tired from walking, etc. Or resting a little while meditating and then meditating, it will arise. Through strong thinking, that is, without doubt about the nature of phenomena, strong thinking that eliminates dullness and agitation. Through strong observation, that is, engaging in profound sutras and treatises or meditation texts, etc. Through strong debate, that is, debate that is not for completely refuting the opponent, but for exchanging experiences. Do these for about seven days each, thereby arousing. Regarding food, if there is dullness, it is because there is phlegm, so eat rough and light food, and avoid greasy and heavy food. If there is agitation, it is because there is wind, so eat nutritious and heavy food, and avoid rough food. Eating food that suits your body will arouse. Through strong silence, that is, not speaking, like being mute
Chinese
如果这样做会有效果。身体的言语被切断，并且也与之相适应，从而产生效果。行为，意思是无论做什么样的行为，例如行走等，都不要从见解修习的状态中分心，而是以品尝的方式产生效果。行为，意思是舍弃所有关于干净与污秽、好与坏以及羞耻的念头，从而没有羞愧。诀窍的产生效果是指体验见解的意义，无论是宽是窄，无论是大是小，都要经常忆念吗？或者，有各种各样的诀窍，例如脉、气、明点以及见解修习等，通过各种方式产生效果。༈ 现在，即使像这样瑜伽士产生了效果，仍然会走向歧途，因此存在过失之处。通过切断过失之处，方法次第的诀窍，有四种：名相的过失之处有九种，见解的过失之处有二十四种，方法的过失之处有六种，平等性的过失遮蔽有三十种。第一，名相的过失之处有九种：如果将不迷失于真实意义的觉性安立为见解的过失之处，这是阿努总体的过失之处。在乘的顶峰，进入阿底之门后，对于各自的自性如何如实不误解的意义，如果不以分别念错误地作为对境而安立，那就是见解的过失之处。如果守护具有宗派性的誓言，那就是誓言的过失之处。对于阿底无偏大誓言没有违犯和衰损，如果以不舍弃和接受等具有宗派性的方式守护，那就是它的过失之处。如果寻求具有星宿相关的加持，那就是它的过失之处。阿底的事业远离造作，以息增怀诛等，息灭能息灭损害和罪恶，增长能增长福德和受用等，如果努力寻求具有星宿相关的加持，那就是它的过失之处。如果将证悟的觉性计数，那就是智慧的过失之处。阿底证悟自生智慧独一明点，如果将现前的智慧等分开计数。现前的智慧是：通过修习不分别三时，在等持中，一切法都像虚空的中心一样证悟。后得如幻觉般了知。后得的智慧是：从等持中出来后，对于后得的觉性，通过对之前修习的体性进行分别念，自然会显现或者自然会产生安乐。德
English
If done in this way, there will be results. The speech of the body is cut off, and it is also adapted to, thereby producing results. Conduct, meaning whatever conduct is done, such as walking, etc., do not be distracted from the state of view and meditation, but produce results by savoring it. Conduct, meaning abandoning all thoughts of clean and unclean, good and bad, and shame, thereby having no shame. The production of the essence of the key points means experiencing the meaning of the view, whether it is wide or narrow, whether it is large or small, always remembering it? Or, there are various key points, such as channels, winds, bindus, and view and meditation, etc., producing results through various means. ༈ Now, even if the yogi produces results in this way, he will still go astray, so there are faults. By cutting off the faults, the key points of the stages of the method, there are four: the faults of the categories are nine, the faults of the view are twenty-four, the faults of the method are six, and the obscurations of equality are thirty. First, the faults of the categories are nine: If the awareness that does not lose the true meaning is established as the fault of the view, this is the general fault of Anu. At the peak of the vehicle, after entering the gate of Ati, for the meaning of how each of their own nature is without error, if it is not mistakenly made into an object by conceptual thought, then that is the fault of the view. If vows are kept with sectarian bias, that is the fault of the vows. For the great non-sectarian vow of Ati, there is no transgression or decay, if it is kept in a sectarian way such as not abandoning and accepting, then that is its fault. If blessings related to the planets are sought, that is its fault. The activities of Ati are free from effort, with pacifying, increasing, subjugating, and wrathful, etc., pacifying pacifies harm and sin, increasing increases merit and enjoyment, etc., if effort is made to seek blessings related to the planets, then that is its fault. If the awareness of realization is counted, that is the fault of wisdom. Ati realizes the single bindu of self-born wisdom, if the present wisdom, etc., are divided and counted. The present wisdom is: by meditating on non-conceptualizing the three times, in equipoise, all phenomena are realized like the center of the sky. Subsequent attainment is known like an illusion. The wisdom of subsequent attainment is: after coming out of equipoise, for the subsequent awareness, by conceptually analyzing the nature of the previous meditation, clarity will naturally arise or bliss will naturally occur. Virtue
Chinese
世间智慧是将世间显现视作如幻八喻。后得智慧是在禅修座间处于秘密处，之后修习先前无分别的善妙觉受，从而生起极好的禅修觉受。这样分为四种来计数，则会落入中观的歧途。背离分别念而使无分别念显现，称为细微的歧途，这是声闻乘共同的歧途。阿底不舍弃分别念而于自性中解脱，若将分别念视为恶而舍弃，将自性无分别念视为善而使之显现，则是自性细微的歧途。从下往上，从因到果而努力，称为波罗蜜多的歧途。阿底没有道次第可修，因为道次第是唯一断定自心。若从下往上，从因到果而努力修持，则是地和波罗蜜多的歧途。执着于本尊和坛城，称为续部的歧途，这是玛哈。阿底是将自心证悟为本尊和坛城，若执着于所依本尊和能依坛城而努力，则会落入续部玛哈的歧途。若依赖于法界和智慧，称为经部的歧途。阿底是境与非境于自性中解脱，法界显现力圆满任运成就，是普贤佛母的自性。智慧无有止息，是普贤佛的游舞，若以心识作为对境而依赖，则会落入经部阿努的歧途。若从决断见解的法界中过度，则是窍诀的歧途。意思是阿底是认识到自心本自成佛，不希望果比因更好，若从基的体性中生起果，并希望它更好，则是窍诀阿底的歧途。见解的二十四种歧途是：执着于有等十二种，各自与各自的对立面一一对应，分为两两相对，共二十四种。其中，阿底瑜伽的见解是：阿无生，一切法皆空性平等。底无灭，一切法皆显现平等。瑜伽显空体性平等无别。若执着于有，只执着于有的一面，则会偏离阿底无执。若背离它，只执着于无的一面，也会偏离阿底无执。
English
Worldly wisdom views worldly appearances as the eight examples of illusion. Wisdom born from the aftermath is the secret realm during meditation sessions. Then, meditating on the previous good experience of non-conceptuality, excellent meditation experiences arise vividly. If these are divided into four and counted, one strays into the pitfalls of Madhyamaka. Turning one's back on conceptualization and making non-conceptualization manifest is called a subtle pitfall, which is a common pitfall of the Shravakas. Ati, without abandoning conceptualization, is liberated in its own place. If conceptualization is considered bad and abandoned, and non-conceptualization of reality is considered good and made manifest, then it is a subtle pitfall of reality. Striving from below to above, from cause to effect, is called the pitfall of the Paramitas. Ati has no stages of the path to traverse, because the stages of the path are the single determination of one's own mind. If one strives and accomplishes from below to above, from the former cause to the latter effect, then it is the pitfall of the ground and the Paramitas. Attachment to deities and mandalas is called the pitfall of the Tantras, which is Maha. Ati realizes one's own mind as deities and mandalas. If one clings to the dependent deity and the supporting mandala and strives, then one strays into the pitfall of the Tantra Maha. If one relies on the Dharmadhatu and wisdom, it is called the pitfall of the Agamas. Ati is the liberation of object and non-object in its own place. The Dharmadhatu, spontaneously accomplished as the perfection of appearance and energy, is the nature of Samantabhadrī. Wisdom, without cessation, is the play of Samantabhadra. If one makes the mind the object and relies on it, then one strays into the pitfall of the Agama Anu. If one goes too far from the Dharmadhatu of cutting through views, it is the pitfall of the instructions. This means that Ati is recognizing that one's own mind is primordially enlightened. Not wanting the result to be better than the ground, if one generates the result from the essence of the ground and wants it to be better, then it is the pitfall of the instruction Ati. The twenty-four pitfalls of view are: the twelve, such as clinging to existence, each corresponding to its opposite, divided into pairs, making twenty-four in total. Among these, the view of Ati Yoga is: A, unborn, all dharmas are emptiness and equal. Ti, unceasing, all dharmas are appearance and equal. Yoga, the essence of appearance and emptiness is equal and undifferentiated. If one clings to existence, only clinging to one side of existence, then one deviates from Ati, which is without clinging. If one turns away from it and only clings to one side of non-existence, one also deviates from Ati, which is without clinging.