Chinese
所谓“放下”，即十八种。对此的总括是，从阿底瑜伽的见地上来说：阿，对于无生，执着于十八种边见，未生且脱离能所执。底，对于无灭，执着于十八种边见，未灭，底是自显。瑜伽，对于二无，执着于十八种边见的显现不灭，且其所触之相于自处解脱，若寻则失。所谓从那之外无处可寻，若寻，则失去不可寻之义，是为边见。舍弃它，即于无寻之中，认识无寻本身而安住。若止则衰。所谓若于心性阿底止息念头而修，则从不可止息之义中衰退，是为边见。舍弃它，即于不可止息之中，认识无有本身而安住。若修则杂。所谓心性阿底之实相不可改造，若改造，则改造不可改造之义，反被玷污，是为边见。舍弃它，即安住于无改本身。若修则量，所谓心性阿底不可于心识境中修持，若作为对境而修，则被衡量，是为边见。舍弃它，解释为，于无修之中，认识无修而安住。若寻则离，所谓法性脱离勤作，若以身语之勤作寻觅，则与无勤之义相离，是为边见。于无勤之中，安住于无勤本身。若待则逃，所谓若期待指示到来而等待，则反会逃离，是为边见。于无希冀之中，放松而安住。若观则逝，所谓若以心识作为对境而观心性阿底，则不可观之义消失，是为边见。于无境之中，放松而安住。若念则散，所谓若思念所修之境而忆念，则法性无念之义消散，是为边见。认识无念自生而安住。若体验则失，所谓法性不可作为对境而体验，若体验，则失去无体验之义，是为边见。于不可体验之中，认识无有本身而安住。若伪饰则混，所谓若以好坏之行为作为主要而伪饰，则念头混杂，是为边见。于好坏之执念中，无有念头而安住。若行则迷，所谓阿底不可行，若于上下而行，则反于轮回中迷失，是为边见。认识心性无行本身而安住。若以为“我”，则堕落，所谓心性无我
English
The so-called "letting go" refers to eighteen aspects. The general summary of these, from the perspective of Ati Yoga's view, is: A, with regard to the unborn, clinging to the eighteen extremes, without birth and free from grasping at subject and object. Ti, with regard to the unceasing, clinging to the eighteen extremes, without ceasing, Ti is self-manifestation. Yoga, with regard to the two-in-one, clinging to the appearance of the eighteen extremes without ceasing, and the signs it touches are liberated in their own place, if sought, they are lost. The so-called seeking outside of that is impossible, if you seek, you lose the meaning of the unseekable, which is an extreme. Abandoning that means recognizing the unseekable as itself and abiding in it. If you stop, you decline. The so-called if you stop thoughts on the mind-essence Ati and meditate, you will decline from the meaning of the unstoppable, which is an extreme. Abandoning that means recognizing the non-existent as itself in the unstoppable and abiding in it. If you modify, you contaminate. The so-called if you modify the reality of the mind-essence Ati, which cannot be modified, you contaminate the meaning of the unmodifiable, which is an extreme. Abandoning that means abiding in the unmodified itself. If you meditate, you measure, the so-called if you meditate on the mind-essence Ati, which cannot be meditated upon in the realm of the mind, as an object, it is measured, which is an extreme. Abandoning it is explained as recognizing the unmeditated as unmeditated and abiding in it. If you seek, you separate, the so-called if the Dharma-nature is free from effort, if you seek with the effort of body and speech, you are separated from the meaning of no effort, which is an extreme. In no effort, abide in no effort itself. If you wait, you flee, the so-called if you wait expecting instructions to come, you will flee, which is an extreme. Relax and abide without hope or fear. If you look, you vanish, the so-called if you look at the mind-essence Ati with the mind as an object, the meaning of the unseeable vanishes, which is an extreme. Relax and abide in no object. If you remember, you scatter, the so-called if you think about the object of meditation and remember, the meaning of the Dharma-nature without thought scatters, which is an extreme. Recognize the self-born without thought and abide in it. If you experience, you lose, the so-called if the Dharma-nature cannot be experienced as an object, if you experience it, you lose the meaning of no experience, which is an extreme. In the unexperienceable, recognize the non-existent as itself and abide in it. If you pretend, you mix, the so-called if you pretend with good and bad actions as the main thing, thoughts are mixed, which is an extreme. Abide without thoughts of grasping at good and bad. If you go, you wander, the so-called Ati cannot be traveled, if you travel up and down, you will wander in samsara, which is an extreme. Recognize the mind-essence as untraveled itself and abide in it. If you think "I," you fall, the so-called mind-essence is without self
Chinese
如果现在认为“我存在”，那就会再次堕入轮回的边见。要安住在无我、无自性的状态中。如果认为“我证悟了”，如果我这样认为“我证悟了心性”，那么就会因为脱离了不可证悟的意义而成为边见。要安住在意识无法证悟的状态中。如果心中生起分别念，所谓“毁坏”，如果像芦苇笔一样的心，对法性生起粗细的表相分别念，在自相续中生起，那就会再次被毁坏。不要生起表相的分别念。如果执着，所谓“要点和遗失”，如果执着于禅定，那么就会因为遗失了无所缘的禅定而成为边见。要安住在无所缘的状态中。如果追随所生之感受，所谓“轮回”，即使生起分别念，对于所生之感受，如果追随其理，就会在三界中轮回而成为边见。不要追随所生之感受。如果被沉没和昏沉所控制而变得模糊，所谓“昏暗”，就像把手放入小而柔软的沉没中一样。昏沉是意义不清晰，如果被这二者所控制而禅修，就会因为昏暗而成为边见。要将智慧提升到顶峰，保持清醒。如果取舍，所谓“错乱”，对于心性阿底瑜伽，阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是无生，没有产生过失和功德。底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是没有止息，瑜伽的显现没有被阻止，没有触及边际，表相在自处解脱，如果舍弃过失而取功德。那么就会与阿底无二的状态相错乱而成为边见。舍弃阿底，就是在阿底无取舍的状态中，放松地放下。所谓安住，就是没有其他的安住，斩断十八种边见，在不舍弃、自解脱的状态中，身体放松地倒在地上，语言脱离言说，心意像天空一样开阔地放下。现在，为了展示禅修生起的次第，心的温度，要数八个。首先，为了使禅修与窍诀相合，要安住窍诀。为了使禅修与窍诀不相合，就不要安住，因此，安住窍诀之处，是分别不同根器之人的窍诀。对此，虽然说了四种，但可以归纳为两种。共同的根器和特殊的根器。首先是共同的根器，这是用“共同的根器”来简要说明。详细的解释是，必须具备十四种法，即具有信心，少有狡诈，因为信心是产生一切白色之法的种子。对于上师和口诀，要有渴望的信心，不要因为贪恋而疲惫
English
If now one thinks "I exist," that becomes an extreme of falling back into samsara. One should rest in the state of no-self, without inherent existence. If one thinks "I have realized," if I think like this, "I have realized the nature of mind," then it becomes an extreme because of being separated from the meaning of the unrealizable. One should rest in the state where consciousness cannot realize it. If conceptual thoughts arise in the mind, so-called "ruin," if the mind, like a reed pen, generates coarse and subtle phenomenal conceptual thoughts towards the Dharmata, arising in one's own continuum, then one will again be ruined. One should not generate phenomenal conceptual thoughts. If one clings, so-called "key point and loss," if one clings to Samadhi, then it becomes an extreme because of losing the aimless Samadhi. One should rest in the state of aimlessness. If one follows after arising sensations, so-called "cyclic existence," even if conceptual thoughts arise, for the arising sensations, if one follows their reasoning, then one will cycle in the three realms, becoming an extreme. One should not follow after arising sensations. If one is controlled by sinking and dullness and becomes obscured, so-called "obscuration," like putting a hand into small and soft sinking. Dullness is when the meaning is unclear, if one meditates being controlled by these two, then it becomes an extreme because of obscuration. One should raise wisdom to the peak, remaining clear. If one accepts and rejects, so-called "confusion," for the nature of mind Ati Yoga, A (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) is unborn, no faults or qualities have arisen. Ti (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) is without cessation, the appearance of Yoga has not been stopped, not touching the edges, phenomena liberate in their own place, if one abandons faults and takes qualities. Then it becomes an extreme because of being confused with the non-dual state of Ati. Abandoning Ati, is in the state of Ati without acceptance or rejection, relaxedly letting go. So-called resting, is that there is no other resting, cutting off the eighteen extremes, in the state of non-abandonment, self-liberation, the body relaxed and falling on the ground, speech separated from speaking, the mind like the sky, openly letting go. Now, in order to show the stages of arising meditation, the temperature of the mind, one should count eight. First, in order to make meditation compatible with the pith instructions, one should rest in the pith instructions. In order to make meditation incompatible with the pith instructions, one should not rest, therefore, the place of resting the pith instructions, is the pith instructions for distinguishing the types of individuals with different capacities. Regarding this, although four types are spoken of, they can be summarized into two. Common capacities and special capacities. First is the common capacity, this is briefly explained by "common capacity." The detailed explanation is that one must possess fourteen qualities, namely having faith, being less deceitful, because faith is the seed that generates all white dharmas. For the Lama and the instructions, one should have longing faith, not being wearied by desire.
Chinese
如果具备认为“是这个”的坚定信念，以及毫不犹豫地完全相信的三种条件，那么传授口诀才合适。如果不具备，就不要传授。是否合适，都以此来衡量。狡诈是心不正直，虚伪是隐瞒或伪装等，这是两种情况。心地善良，头脑不顽固。因此，心性善良是第三种。头脑不顽固，即头脑简单是第四种。性情温和，嗔恨心小。因此，性情温和，平静而驯服是第五种。嗔恨心小是第六种。正直且能忍受痛苦。因此，言语正直，没有虚假是第七种。为了佛法能忍受痛苦是第八种。对于教义有坚固的盔甲。因此，心意不被他人动摇，心志坚定是第九种。对于闻思修持具有坚定的信心和精进的盔甲是第十种。智慧敏锐且具有天赋。即头脑简单，智慧敏锐是第十一种。具有天赋，即智慧广大是第十二种。不被他人欺骗，听从教诲。即对于修习气脉和心性等，没有达到最终的完成是第十三种。如实听从所教导的行为等是第十四种。如果具备这十四种条件，具备这十四种条件的人，如果长期修持，四十天就能成就。因此，即使有阻碍，也能在四十天内成就心性安住，所以可以传授口诀。即使具备一些条件，也可以传授。如果完全不具备，口诀就不会相应，不能传授。因此，对于以前不具备条件的人，也要通过对治来转变，使其具备条件。关于体性的种类，根据疾病四大元素的多少来调整。关于根器的种类，与迟钝或敏锐相结合。关于行为的种类，与五毒烦恼的多少相结合。其中，体性的种类是黏液。根器的种类是迟钝。行为的种类是愚痴。对治是生起次第和有相瑜伽相应的种类是第一种。体性的种类是风。根器的种类是敏锐。行为的种类是贪欲。对治是无相瑜伽和圆满次第相应的种类是第二种。体性的种类是胆汁。根器的种类是中等。行为的种类是嗔恨。对治是与两者都相应的种类是第三种。体性的种类是混合。根器的种类是非常迟钝。行为的种类是傲慢和嫉妒心非常强烈。对治是与身
English
If one possesses the unwavering faith of thinking "this is it," and the three qualities of believing without doubt, then it is appropriate to impart the instructions. If one does not possess them, do not impart them. Whether it is appropriate or not, all are measured by this. Deceit is a mind that is not upright. Illusion is concealing or pretending, etc. These are two. A good heart and a mind that is not stubborn. Therefore, having a good mind is the third. A mind that is not stubborn, meaning a simple mind, is the fourth. A gentle nature and little anger. Therefore, having a gentle nature, being peaceful and subdued, is the fifth. Little anger is the sixth. Being honest and enduring suffering. Therefore, being honest in speech and without falsehood is the seventh. Enduring suffering for the sake of the Dharma is the eighth. Having thick armor for the teachings. Therefore, having a stable mind that is not swayed by others is the ninth. Having thick armor of faith and diligence for listening, contemplating, and meditating is the tenth. Being intelligent and possessing innate qualities. That is, having a simple mind and being intelligent is the eleventh. Possessing innate qualities, meaning having great wisdom, is the twelfth. Not being deceived by others, listening to instructions. That is, not having reached the ultimate completion in practicing channels, winds, and mind, etc., is the thirteenth. Truly listening to whatever conduct, etc., is instructed is the fourteenth. If one possesses these fourteen qualities, a person who possesses these fourteen qualities, if they practice for a long time, will achieve it in forty days. Therefore, even if there are obstacles, one can achieve abiding in the mind within forty days, so instructions can be imparted. Even if one possesses some qualities, it is permissible to impart them. If one does not possess them at all, the instructions will not be effective, and it is not permissible to impart them. Therefore, for those who did not possess the qualities before, it is necessary to transform them through remedies so that they possess the qualities. Regarding the types of elements, adjust according to the amount of the four disease elements. Regarding the types of faculties, combine with dullness or sharpness. Regarding the types of conduct, combine with the amount of the five poisons and afflictions. Among these, the type of element is phlegm. The type of faculty is dullness. The type of conduct is ignorance. The remedy is the type that corresponds to the generation stage and the yoga with signs is the first. The type of element is wind. The type of faculty is sharpness. The type of conduct is desire. The remedy is the type that corresponds to the yoga without signs and the completion stage is the second. The type of element is bile. The type of faculty is medium. The type of conduct is anger. The remedy is the type that corresponds to both is the third. The type of element is a combination. The type of faculty is very dull. The type of conduct is having a great deal of pride and jealousy. The remedy is that which corresponds to the body.