Chinese
所谓的“于一切时处行持增长与衰减之法”即是智慧。依止五种增长之因，舍弃五种衰减之缘而行持。第四，以二十四种共同征象把握脉象的温度，即是说，以下这些如果发生在体液失调时，就会出现修行粗糙的现象；如果发生在不适之时，就成为脉象紊乱的征象，这是共同征象。还有人说，珍宝与普遍的修行征象相符，所以是共同征象。二十四是数量。其中，气紊乱的四种征象是：眼花缭乱、声音错乱、言语错乱、心神错乱。虚空之气紊乱的征象是：妄念增多、二念不生、睡眠浅、梦多。地之气紊乱的征象是：头昏沉沉、食不甘味、身心僵硬、身心粗糙。水之气紊乱的征象是：不喜禅修、禅修懈怠、禅修不适、禅修肤浅或时间短。火之气紊乱的征象是：无缘无故地出现轻微咳嗽、无缘无故地出现麻木、身体出现刺痛、行为不适。气之气紊乱的征象是：出现恐惧、身体颤抖、呼吸急促、呼吸粗重。把握脉象的限度，就是当出现世界衰败的征象时，如果仍然精进禅修，就无法安住于禅定，即使有禅修，也会变得糟糕，没有效果。如果出现这些征象，就应该休息，安住于僧团，调整脉象。一旦禅修变得舒适，就应该把握限度。即使到了晚上，也应该中断并继续禅修，这样禅修就会越来越好，并产生效果。第五，以四种要诀的口诀把握禅修的时间，即是说，四种要诀是：上午的禅修和下午的禅修，之前的禅修和之后的禅修，总共四种。以口诀把握禅修的时间是：如果上午的禅修比下午的禅修舒适，或者之前的禅修比之后的禅修舒适，那么就说明身体脉象的能量强大，应该把握限度，进行长时间的禅修。与此相反的情况是
English
The so-called "practice of increasing and decreasing at all times and places" is wisdom. Rely on the five causes of increase, and abandon the five conditions of decrease to practice. Fourth, grasping the temperature of the pulse with twenty-four common signs means that if these occur in humoral imbalance, there will be a phenomenon of rough practice; if they occur in times of discomfort, they become signs of pulse disorder, which are common signs. Some also say that jewels are in accordance with the general signs of meditation, so they are common signs. Twenty-four is the number. Among them, the four signs of wind disturbance are: blurred vision, distorted sound, disordered speech, and confused mind. The signs of disturbance of the air of space are: increased delusions, no dualistic thoughts, light sleep, and many dreams. The signs of disturbance of the earth's air are: a heavy head, unpalatable food, stiff body and mind, and rough body and mind. The signs of disturbance of the water's air are: dislike of meditation, laziness in meditation, discomfort in meditation, shallow or short meditation. The signs of disturbance of the fire's air are: a slight cough for no reason, numbness for no reason, stinging pain in the body, and uncomfortable behavior. The signs of disturbance of the air of wind are: fear, trembling body, rapid breathing, and heavy breathing. Grasping the limit of the pulse means that when the signs of the world's decline appear, if you still diligently meditate, you will not be able to abide in samadhi, and even if you have meditation, it will become bad and have no effect. If these signs appear, you should rest and stay in the Sangha, and adjust the pulse. Once meditation becomes comfortable, you should grasp the limit. Even in the evening, you should interrupt and continue to meditate, so that meditation will become better and better and produce results. Fifth, grasping the time of meditation with the instructions of the four key points means that the four key points are: morning meditation and afternoon meditation, previous meditation and subsequent meditation, a total of four. Grasping the time of meditation with instructions means that if morning meditation is more comfortable than afternoon meditation, or previous meditation is more comfortable than subsequent meditation, it means that the energy of the body's pulse is strong, and you should grasp the limit and meditate for a long time. The opposite is
Chinese
由于身体元素的力量较弱，所以要努力并短暂地禅修。如果早上第一节课不舒服，就不能参加法会，所以要认真对待法会。如果下午和第二节课不舒服，那就是身体衰弱了，所以要调整饮食。如果不这样做，就没有控制体温的诀窍，就无法安住于本性，禅修会变得糟糕，也不会有任何进展。第六，展示了结合体验进行补救的方法，即“现在”，指的是结合体验和补救。在两者中，第一种分为两种：使人进入的体验和生起瑜伽的体验。第一种，即使人进入的体验，有七种：弯曲的体验、执着的体验、抓住的体验、返回的体验、减少的体验、安住于本性的体验和变成障碍的体验。弯曲的体验就像老鹰在空中盘旋时，看到猎物并向猎物俯冲一样。领悟了见地，心不 স্থির，专注于目标，因此弯曲。执着的体验就像老鹰执着于猎物一样，一旦专注于目标，就会产生执着。抓住的体验就像老鹰抓住猎物一样，体验见地。返回的体验就像老鹰从猎物中逃脱并感到恐惧一样。通过体验见地，对轮回的痛苦感到厌恶和恐惧。减少的体验就像长期抓住猎物的恐惧逐渐减少一样。通过禅修，对轮回的恐惧逐渐减少。安住于本性的体验就像老鹰安住在巢穴中一样，安住于见地的本性中。变成障碍的体验就像老鹰后来即使看到猎物，也不会产生去抓它的心一样。不再产生进入轮回的想法，这就是变成障碍。༈ 第二，生起瑜伽的体验分为两种：共同的和非共同的。第一种分为四种：喜乐、光明、无分别和不动摇。第一种分为两种：共同的和特殊的。共同的有六种：非常调伏的喜乐，以及在心专注时产生的，通过调伏变得柔软和粗糙。获得的喜乐，即获得财富时的喜乐。分离的喜乐，即摆脱疾病的喜乐。进入一切的喜乐，即脉轮和气的喜乐。以及近乎寂静的喜乐，即入睡时六识的念头
English
Due to the weakness of the body's elements, one should strive and meditate briefly. If one is not comfortable during the first session in the morning, one cannot attend the assembly, so one should be diligent in attending the assembly. If one is not comfortable in the afternoon and the second session, it means the body is deteriorating, so one should adjust one's diet. If one does not do so, one will not have the knack for controlling body temperature, one will not be able to abide in one's nature, meditation will go badly, and there will be no progress. Sixth, the method of applying remedies in conjunction with experiences is shown; "now" refers to applying remedies in conjunction with experiences. Of these two, the first is divided into two: the experience of entering as a person and the experience of arising as yoga. The first, the experience of entering as a person, is sevenfold: the experience of bending, the experience of attachment, the experience of grasping, the experience of returning, the experience of diminishing, the experience of abiding in one's nature, and the experience of becoming an obstacle. The experience of bending is like a vulture soaring in the sky, seeing prey and swooping down on it. Having realized the view, the mind is unfixed, focused on the object, and therefore bends. The experience of attachment is like a vulture being attached to its prey; once focused on the object, attachment arises. The experience of grasping is like a vulture grasping its prey, experiencing the view. The experience of returning is like a vulture escaping from its prey and being frightened. By experiencing the view, one feels disgusted and frightened by the suffering of samsara. The experience of diminishing is like the fear of grasping prey for a long time gradually diminishing. Through meditation, the fear of samsara gradually diminishes. The experience of abiding in one's nature is like a vulture abiding in its nest, abiding in the nature of the view. The experience of becoming an obstacle is like a vulture later seeing prey but not generating the mind to go and grab it. No longer generating the thought of entering samsara, this is becoming an obstacle. ༈ Second, the experience of arising as yoga is twofold: common and uncommon. The first is fourfold: bliss, clarity, non-conceptuality, and immovability. The first is twofold: common and special. The common has six aspects: the bliss of very thorough purification, and the softness and roughness that arise during the time of mind-holding through purification. The bliss of attainment, which is the mental bliss of gaining wealth. The bliss of separation, which is the bliss of being free from illness. The bliss of entering all, which is the bliss of the channels and winds. And the bliss of near quiescence, which is the thought of the six consciousnesses when falling asleep.
Chinese
寂止的安乐，混合甘露的安乐是指男女交合的白红菩提的安乐。这些是共同的安乐，不是修行的证悟的安乐。特殊的安乐是，自性的安乐是指自性任运成就，不是造作的安乐。是大智慧的安乐。这样本来就存在，通过认识并修持，就能认识并体验。成为安乐的原因或定义是，通过见解确定，没有胆怯和羞耻等一切恐惧，所以是安乐。通过见解，确定一切法都是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）无生，远离实执。谛（藏文：ཏི，梵文天城体：ति，梵文罗马拟音：ti，汉语字面意思：彼）无碍，确定为自显。瑜伽（藏文：ཡོ，梵文天城体：यो，梵文罗马拟音：yo，汉语字面意思：结合）无二，遮止轮回等显现，不触及边际，所以没有对轮回的胆怯和羞耻等一切恐惧，所以是安乐。在因位时，果位就任运成就，所以没有对果位的期望和等待，所以是安乐。在因位众生之时，果位空明的法身就任运成就，所以认识自性，现在安住，没有获得果位的期望，也没有等待暖相恒常等，所以是安乐。平等性本来就任运成就，所以现在安住，不需要在相续中生起平等性，所以是安乐。一切法自性显空，体性平等性本来就无别任运而住，所以现在安住，不需要在相续中生起平等性的勤作，所以是安乐。一切显现和存在都明现为法身，所以远离勤作的困难，所以是安乐。因为显现和存在的一切法都证悟为空明无二的法身，所以身语意三远离勤作的困难，所以是安乐。明现有共同和特殊两种，第一种有五种：事物之明现是指，从玻璃外面看里面明亮，从里面看外面明亮。对境之明现是指，在眼睛的对境中，色等明亮。识之明现是指，识五门的明亮等。甘露之明现是指，用词句的甘露使它的意义明亮。灯之明现是指，举起灯使黑暗明亮。这些是共同的明现，不是修行的证
English
The bliss of pacification, the bliss mixed with nectar, refers to the bliss of the white and red bodhi of male and female union. These are common bliss, not the bliss of meditative realization. The special bliss is, the bliss of self-nature refers to the bliss of self-nature spontaneously accomplished, not fabricated. It is the bliss of great wisdom. Thus, it is inherently present, and by recognizing and practicing it, one can recognize and experience it. The reason or definition for becoming bliss is that, through the certainty of view, there is no fear of timidity and shame, so it is bliss. Through the view, it is certain that all dharmas are A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: without) unborn, free from substantial grasping. TI (Tibetan: ཏི, Sanskrit Devanagari: ति, Sanskrit Romanization: ti, Chinese literal meaning: that) unobstructed, certain as self-appearance. Yoga (Tibetan: ཡོ, Sanskrit Devanagari: यो, Sanskrit Romanization: yo, Chinese literal meaning: union) non-dual, blocking the appearance of samsara and so on, not touching the edges, so there is no fear of timidity and shame towards samsara, so it is bliss. In the causal stage, the result is spontaneously accomplished, so there is no expectation or waiting for the result, so it is bliss. In the causal stage of sentient beings, the result, the empty and clear dharmakaya, is spontaneously accomplished, so recognizing one's own nature, now abiding, there is no expectation of obtaining the result, nor waiting for constant warmth, so it is bliss. Equality is inherently spontaneously accomplished, so now abiding, there is no need to generate equality in the continuum, so it is bliss. All dharmas, the essence of appearance and emptiness, the nature of equality, are inherently present as spontaneously accomplished without distinction, so now abiding, there is no need for the effort to generate equality in the continuum, so it is bliss. All appearances and existences are clear as dharmakaya, so it is free from the difficulty of effort, so it is bliss. Because all dharmas of appearance and existence are realized as the empty and clear non-dual dharmakaya, the three doors of body, speech, and mind are free from the difficulty of effort, so it is bliss. Clarity has two types, common and special. The first has five: The clarity of objects refers to the clarity of looking inside from the outside of glass, and the clarity of looking outside from the inside. The clarity of objects refers to the clarity of forms and so on in the object of the eye. The clarity of consciousness refers to the clarity of the five doors of consciousness and so on. The clarity of nectar refers to the clarity of its meaning through the nectar of words. The clarity of a lamp refers to the clarity of darkness by raising a lamp. These are common clarity, not the practice of meditation.