Chinese
是关于这方面的种类。据说，这个身体不是从经典中获得的，而是专注于绘画或布画来保持专注。像这样，有四种不同的种类。同样，对于每一种类，如果不能识别习气，就没有用处。因此，识别与习气相符的条件的方法有七种，但可以归纳为四个要点：从形状上把握；颜色，即有相；放下，即无相；生起，以及收摄和扩展，两者结合为生起次第；从圆满次第的角度把握，即从口诀的角度把握。两者结合为圆满次第，即第四点。习气，一般而言，是识别上述四种特定种类中的哪一种。其中，第一种，与有相相符的种类，即形状和颜色：专注于圆形和白色；正方形和黄色；半月形和红色；三角形和蓝色。或者，专注于字母的形状，唵（藏文ཨཱོཾ，梵文：ओं，罗马转写：oṃ，汉语字面意思：唵）白色，梭（藏文སྭ་，梵文：स्वा，罗马转写：svā，汉语字面意思：梭）黄色，嗡（藏文ༀ，梵文：，罗马转写：，汉语字面意思：嗡）红色，吽（藏文ཧཱུྃ，梵文：हुं，罗马转写：hūṃ，汉语字面意思：吽）蓝色，哈（藏文ཧ་，梵文：ह，罗马转写：ha，汉语字面意思：哈）绿色。第二种，与无相相符的种类是放下。也就是说，身体采取跏趺坐姿势，眼睛注视虚空，心不执着于形状和颜色，放松三门，不做作地安住于放下之中。第三种，与生起次第相符的种类是收摄和扩展，即专注于收摄的坛城或任何喜欢的坛城。第四种，与圆满次第相符的种类是从口诀的角度，即对见解的证悟生起信心，即使说是安住于平等之中，也要通过上师的口诀、脉、气、明点等各种方法来调伏和把握心。在传授引导时，上师会识别这些人的种类，如果不能清楚地识别，就会移动目标，让他们专注于移动的目标，从而使心安住于目标之上，因为心安住的地方就有习气，所以要把握住。即使这样识别了习气，如果瑜伽士的心不能安住，也没有用处。因此，为了迅速使心堪能，有三种使心安住的方法：第一，聚集使自性菩提心安住的因素
English
These are the types related to that. It is said that this body is not obtained from the scriptures, but rather focuses on paintings or cloth paintings to maintain concentration. Like that, there are four distinct types. Similarly, for each type, if the habitual tendencies are not recognized, it is useless. Therefore, the methods for identifying which conditions are compatible with the habitual tendencies are seven, but they can be summarized into four points: Grasping from the aspect of shape; color, which is with characteristics; letting go, which is without characteristics; generation, and contraction and expansion, the two combined are the generation stage; grasping from the perspective of the completion stage, which is grasping from the perspective of instructions. The two combined are the completion stage, which is the fourth point. Habitual tendencies, in general, are to identify which of the above four specific types it is. Among these, the first, the type that corresponds to having characteristics, is shape and color: focusing on a round shape and the color white; a square shape and the color yellow; a crescent shape and the color red; a triangular shape and the color blue. Or, focusing on the shapes of the letters, Oṃ (Tibetan: ཨཱོཾ, Sanskrit: ओं, Romanization: oṃ, Literal Meaning: Oṃ) white, Sva (Tibetan: སྭ་, Sanskrit: स्वा, Romanization: svā, Literal Meaning: Sva) yellow, Oṃ (Tibetan: ༀ, Sanskrit:, Romanization:, Literal Meaning: Oṃ) red, Hūṃ (Tibetan: ཧཱུྃ, Sanskrit: हुं, Romanization: hūṃ, Literal Meaning: Hūṃ) blue, Ha (Tibetan: ཧ་, Sanskrit: ह, Romanization: ha, Literal Meaning: Ha) green. The second type, which corresponds to being without characteristics, is letting go. That is, the body takes a cross-legged posture, the eyes gaze into space, the mind does not conceptualize shape and color, the three doors are relaxed, and one abides in letting go without artificiality. The third type, which corresponds to the generation stage, is contraction and expansion, which means focusing on a contracted maṇḍala or any maṇḍala one prefers. The fourth type, which corresponds to the completion stage, is from the perspective of instructions, which means generating faith in the realization of the view, and even if it is said to abide in equanimity, the mind is tamed and grasped through the guru's instructions, channels, winds, bindus, and various other methods. During the time of instruction, the guru identifies the types of these individuals, and if they cannot be clearly identified, they move the object of focus and have them focus on the moving object, so that the mind abides on that object, because wherever the mind abides, there are habitual tendencies, so it must be grasped. Even if the habitual tendencies are identified in this way, if the yogi's mind does not abide, it is useless. Therefore, in order to quickly make the mind workable, there are three methods for the stages of making the mind abide: First, gathering the causes for the mind of intrinsic bodhicitta to abide
Chinese
敦者。所谓知识正直与否，何为知识不正？即不欲禅修，禅修生厌，陷入昏沉。此乃因信心不足之过，应生起信心并使其正直。其中有四种：第一种信心如墙上绘画，譬如巧匠在墙上绘画，心想或许会很好，同样，对于上师和口诀，生起或许可以，或许会好的信心。第二种信如子追母，譬如儿子追随母亲，对其倾慕且无厌倦，同样，追随上师，请教口诀，对其倾慕且无厌倦。第三种信心如清澈之宝珠，譬如将清澈之宝珠放入水中，能使浑浊澄清，同样，对于上师和口诀深信不疑，生起定解，从而平等地相信，消除疑惑。第四种信心如水乳交融，譬如水和牛奶混合在一起，无法分辨，同样，了知显空平等无别，从而没有二取。所谓“调伏自续及解脱”，即善得上师的口诀，记住其词句，理解其含义，懂得如何修持，并对修持生起定解。所谓“于何有习气之执”，即通过颜色、形状等方式，认识习气，从而了知心之本性，并以其力量将贪嗔转为平等性。所谓“使未成熟者成熟”，即通过瑜伽的七种食物使脉成熟，从而摄持心。所谓“安住于智慧之床”，即放下俗事，对于上师所赐予的口诀，以坚定的信心不舍弃。所谓“具足闲暇”，即有空闲时间进行修持。所谓“以见断定”，虽然说的是证悟阿底瑜伽并下定决心，但更重要的是下定决心请教口诀并进行禅修。正如仁波切所说，闻法容易，禅修难。安住心的八种过患需要断除，这八种是：所谓“无暇之过患”，即向上师请教口诀后，没有按时前往。断除此过患的方法是按时前往请教口诀。所谓“无缘之过患”，即请教口诀却未被传授。断除此过患的方法是
English
Dun te. The so-called straightness or crookedness of knowledge, what is crooked knowledge? It means not wanting to meditate, being tired of meditation, and falling into dullness. This is a fault due to lack of faith, so one should generate faith and straighten it. There are four types of faith: The first type of faith is like a painting on a wall. For example, a skilled craftsman paints on a wall, thinking it might be good. Similarly, one generates faith in the guru and instructions, thinking it might be possible, it might be good. The second type of faith is like a child following its mother. For example, a child follows its mother, admiring her and without weariness. Similarly, one follows the guru, asks for instructions, admiring them and without weariness. The third type of faith is like a clear jewel in water. For example, when a clear jewel is put into water, it clears the turbidity. Similarly, one has unwavering faith in the guru and instructions, generating certainty, thereby equally believing and eliminating doubts. The fourth type of faith is like water and milk mixed together. For example, when water and milk are mixed together, they cannot be distinguished. Similarly, one knows that appearance and emptiness are equal and inseparable, thereby being free from dualistic grasping. The so-called "taming the continuum and liberation" means obtaining the guru's instructions well, remembering their words, understanding their meaning, knowing how to practice, and generating certainty in the practice. The so-called "grasping where there are habitual tendencies" means recognizing habitual tendencies through color, shape, etc., thereby realizing the nature of mind, and with its power, transforming attachment and aversion into equanimity. The so-called "ripening the unripe" means ripening the elements through the seven foods of yoga, thereby holding the mind. The so-called "abiding in the bed of wisdom" means abandoning worldly activities and not abandoning the instructions given by the guru with firm faith. The so-called "having leisure" means having free time to practice. The so-called "deciding by view" refers to realizing Atiyoga and making a firm decision, but more importantly, it is necessary to make a firm decision to ask for instructions and meditate. As Rinpoche said, hearing is easy, meditation is difficult. The eight faults of abiding in the mind should be abandoned, and these eight are: The so-called "fault of no leisure" means that after asking the guru for instructions, one does not go at the appointed time. The way to abandon this fault is to go and ask for instructions on time. The so-called "fault of no opportunity" means that one asks for instructions but is not given them. The way to abandon this fault is
Chinese
向传承弟子说。依赖其他因缘的过失，意思是，因为资具不足，即使得到诀窍也没有空闲修持。断除它的方法是，在传授之前，准备一个月的资粮。之后无论怎样做都可以。所依不好的第二个过失，指的是身体多病。断除它的方法是，治疗疾病直到痊愈。方法不足的过失，指的是没有如茹心（藏文音译）的温度等。断除它的方法是，请教善巧方便的上师。根器差的过失，指的是智慧小，即使给予诀窍也不明白。断除它的方法是，学习听闻和思维。积聚资粮。不善于运用（不善巧）的过失，指的是间断地修持，从而失去菩提心的根本。断除它的方法是，坦然地修持。过度使用的过失，指的是，过度修持导致身体不适，修持中断。断除它的方法是，适时休息并修持。与此相应的八法，如避免传染病一样，不错误地修持，这有八种。第一，与所依结合，安住于会众之中。所依有好坏两种。不好的所依是，无力衰老的年老者，被青春污垢沾染的病人，以及违背教诲、在意义上迟钝、沉溺于言辞的三种人。好的所依是与此相反，即年龄合适、身体健康、不迟钝于言辞，对这些人，应该安住于会众之中。其中，身体安住于会众之中非常重要，可以推迟礼拜和绕转等活动，放下事务，悠闲地坐着。像头断了一样，按照需要去做。语言安住于会众之中，即停止说话。心安住于会众之中，即什么也不想。如果产生想法，就立即切断。安住于会众之中，不计算天数，而是观察征兆。其中，身体的征兆是，即使吃了大量的肉和酒，到现在为止仍然感到疲劳和困倦，以及打哈欠等。观察面容的方法是，看的时候会感到茫然和不知所措。询问并观察的方法是，询问是否安住于觉知，或者是否切断了妄念。回答说感到茫然和不知所措等等。༈ 第二，与种姓结合，用瑜伽的七种食物来滋养身体。种姓一般具有十四种种姓法，具体来说，是四种疾病的聚集，或者根器是敏锐还是迟钝，或者五毒中哪一个更强烈
English
Saying to the lineage-holding disciple. The fault of depending on other causes and conditions means that even if you receive the instructions, you don't have time to practice them because of insufficient resources. To abandon it, prepare a month's worth of provisions before the transmission. After that, you can do whatever you want. The second fault of a bad support is having a sick body. To abandon it, treat the illness until it is cured. The fault of insufficient means is the lack of warmth, such as the temperature of the ru-sem (phonetic). To abandon it, consult a lama who is skilled in means. The fault of a weak disposition is having little wisdom, so even if you give instructions, you don't understand. To abandon it, study listening and thinking. Accumulate the accumulations. The fault of not knowing how to use it (unskillful) is that intermittent practice loses the root of bodhicitta. To abandon it, meditate calmly. The fault of overuse is that excessive practice causes physical discomfort and interrupts practice. To abandon it, rest and meditate from time to time. The eight dharmas corresponding to this, like avoiding infectious diseases, are practiced without error, and there are eight of them. First, in conjunction with the support, abide in the assembly. There are two types of support, good and bad. A bad support is an old person who is weak and powerless, a sick person who is stained by the filth of youth, and three types of people who go against the teachings, are dull in meaning, and are addicted to words. A good support is the opposite of this, that is, the right age, good health, and not dull in words. For these people, one should abide in the assembly. Among them, it is very important for the body to abide in the assembly. Activities such as prostrations and circumambulation can be postponed, put down affairs, and sit leisurely. Like a severed head, do what is necessary. Speech abides in the assembly, that is, stop talking. The mind abides in the assembly, that is, do not think about anything. If thoughts arise, cut them off immediately. Abiding in the assembly does not count the days, but observes the signs. Among them, the signs of the body are that even if you have eaten a lot of meat and alcohol, you still feel tired and sleepy, and you yawn, etc. The method of observing the face is that when you look at it, you will feel dazed and at a loss. The method of asking and observing is to ask whether you are abiding in awareness, or whether you have cut off your delusions. The answer is that you feel dazed and at a loss, etc. ༈ Second, in conjunction with lineage, nourish the body with the seven foods of yoga. Lineage generally has fourteen lineage dharmas, specifically, the accumulation of four diseases, or whether the faculties are sharp or dull, or which of the five poisons is stronger.