Tibetan
བསམ་གཏན་མན་ངག བསམ་གཏན་མན་ངག
Chinese
禅定口诀 禅定口诀 禅定口诀。 顶礼吉祥金刚萨埵！ 禅定战胜魔障的口诀，总共有两个要点：一是弟子生起定解的传承历史；二是实修的口诀次第。 第一位是阿若·益西炯内（觉慧生）化身，一般来说，弟子虽然很多，但记住的有四位。 其中，雅孜本顿巴被赐予。 他又赐予竹古·洛炯，阿若本人也只是得到一点开示，实际上是向雅孜请教的。 他又赐予巴贡·索南坚赞。 他有四位心子和一位殊胜子，共五位。 四位心子是：扎西贡钦、阿夏贡钦、巴让贡钦、卡拉贡琼。 殊胜子是孜贡，共五位。 扎西贡钦因为心智非常迟钝，为了他，之前都是口耳相传的，巴贡将之写成文字，赐予扎西和孜贡。 他又赐予巴让贡钦。 他又赐予觉姆娘摩。 他又赐予丹巴·夏嘉。 他又赐予杰觉尊。 他又赐予祖古仁波切西波。 他又赐予达觉耶。 他又赐予子嗣达孜吉。 他又赐予达本达。 这个口诀有四个方面：一是入道时获得不共口诀；二是为大众宣讲时获得共同口诀；三是认识中阴时获得四中阴；四是修道时获得暖相和验相，以及由此产生的障碍和魔障。 认识暖相和不让魔障得逞，就是禅定战胜魔障的口诀。 像这样，四者之中，这是战胜魔障的。 其中有四个要点：顶礼。 顶礼吉祥金刚萨埵！ 这句话的意思是见到实相，心性是安乐的基础，所以是吉祥；本体不变或无二，所以是金刚；明澈而没有分别念，所以是顶礼金刚萨埵的对境。 顶礼！ 这句话是本体，即见到分别念。 证悟吉祥金刚萨埵的实相，是见道的顶礼；对此串习，是修道的顶礼；对此现证，是果位的顶礼。 噶当派的本尊是吉祥金刚萨埵，身语意三恭敬。 立誓宣说
English
Meditation Instructions Meditation Instructions Meditation Instructions. Homage to glorious Vajrasattva! The instructions for overcoming demons through meditation have two main points: the history of the lineage through which the student generates certainty, and the stages of instructions for practice. The first is that the master Aro Yeshe Jungne (Wisdom Source), an actual incarnate being, generally had many students, but four were remembered. Among them, Yazi Bon Tonpa was granted [the teachings]. He granted them to Drukgu Lokjung, and Aro himself only received a brief instruction, but in essence, he inquired with Yazi. He then granted them to Pa Gom Sonam Gyaltsen. He had four heart-sons and one supreme son, making five in total. The four sons were: Drashi Gomchen, Asha Gomchen, Barang Gomchen, and Khara Gomchung. The supreme son was Dzi Gom, making five. Drashi Gomchen was very dull-witted, so for his sake, what had been oral transmissions up to that point were written down by Pa Gom and given to Drashi and Dzi Gom. He then gave them to Barang Gomchen. He then gave them to Jomo Nyangmo. He then gave them to Dampa Shakya. He then gave them to Jejo Zung. He then gave them to Tulku Rinpoche Zhipo. He then gave them to Ta Jo Ye. He then gave them to his son Ta Ziji. He then gave them to Ta Ben Dak. This instruction has four aspects: obtaining uncommon instructions when entering the path; obtaining common instructions when teaching to a gathering; recognizing the bardo through the four bardos; and experiencing warmth and signs when practicing the path, as well as the obstacles and demons that arise from it. Recognizing the signs of warmth and not allowing demons to take control is the instruction for overcoming demons through meditation. Thus, among these four, this is the overcoming of demons. It has four main points: prostration. Homage to glorious Vajrasattva! This means seeing the true nature, because the nature of mind is the basis of happiness, hence glorious; its essence is unchanging or non-dual, hence vajra; clear and without conceptual thought, hence the object of homage is the hero of mind. Homage! This word is the essence, that is, seeing conceptual thought. Realizing the true nature of glorious Vajrasattva is the prostration of the view of the path; becoming familiar with it is the prostration of the practice of the path; and actualizing it is the prostration of the fruit of the path. The yidam deity of the Kadampa lineage is glorious Vajrasattva, with reverence of body, speech, and mind. Vowing to explain.
Chinese
在四种灌顶的开示中，“甚深之教”指的是虚空藏等。“上师的窍诀”指的是修心等。“瑜伽智慧传承的口诀”即使称之为魔鬼，也是指普巴耳传等。依靠这些，稍微写一点关于魔鬼的口诀，指的是依靠以上那些，为了后代能从魔鬼中解脱，斯巴观发誓要写下来的文字。在十二缘起的阶段，通常会出现这些修道证相，其中大多数是根据以下情况：在资粮道上，魔鬼大多会努力，这是根本的总结，详细的在下面展示。如果总结要义，在资粮道的四三十二个阶段中，以顺解分善根使相续成熟，此时魔鬼大多会努力。四加行道是：暖位、顶位、忍位、世第一法。一般来说，暖位和顶位的智慧，以普遍的方式了悟所执境无自性。忍位和世第一法，以普遍的方式了悟能执心和所执境二者皆无自性。其中，暖位有证相动摇，指的是暖位以普遍的方式了悟所执境无自性后，是生起见道智慧之火的先兆，例如，就像第一次粗略的指示是温暖的一样。证相是身体不生虫等。顶位是瑜伽增上广大，指的是上述智慧对暂时的法稍微努力，福德越来越增上。忍位依靠思惟的瑜伽，指的是了悟能执和所执二者皆无自性后，上述智慧变得非常稳固。世第一法是指非常平等安住，指的是上述智慧非常稳固，持续安住。《现观庄严论》中说：其证相和胜增长，稳固以及心皆安住。这也是大圆满瑜伽士的顺解分。四地是：初地时，即使进入任何法门，也要询问在那里是否证悟了无二，指的是初地获得极喜地的时候，即使最初进入任何乘的法门，也
English
In the teachings on the four empowerments, "profound teachings" refers to Akashagarbha and others. "The Guru's key instructions" refers to mind training and others. "The oral instructions of the Yoga Wisdom lineage," even if called a demon, refers to the Purbha ear-transmitted teachings, etc. Relying on these, to write a little about the demon's key instructions, refers to relying on the above, for the sake of future generations being liberated from demons, Spa Gom vowed to write down the words. In the stage of the twelve links of dependent origination, these signs of the path of meditation usually appear, most of which are based on the following situation: On the path of accumulation, demons mostly strive there, which is the fundamental summary, shown in detail below. If summarizing the essence, in the four, three, and twelve stages of the path of accumulation, the continuum is matured by the roots of virtue in accordance with the wholesome division, and at this time demons mostly strive. The four paths of application are: heat, peak, forbearance, and the highest worldly dharma. Generally speaking, the wisdom of heat and peak realizes the object of grasping as being without self-nature in a general way. Forbearance and the highest worldly dharma realize both the grasping mind and the object of grasping as being without self-nature in a general way. Among them, the heat stage has the sign of wavering, referring to the heat stage realizing the object of grasping as being without self-nature in a general way, it is a precursor to the arising of the fire of wisdom of the path of seeing, for example, just as the first rough indication is warm. The sign is that worms do not appear on the body, etc. The peak stage is where yoga increases greatly, referring to the above-mentioned wisdom slightly striving for temporary dharmas, and merit increases more and more. The forbearance stage relies on contemplative yoga, referring to the realization that both the grasper and the grasped are without self-nature, and the above-mentioned wisdom becomes very stable. The highest worldly dharma refers to abiding very equally, referring to the above-mentioned wisdom being very stable and continuously abiding. The Ornament for Clear Realization says: Its signs and increasing development, stability, and the mind all abide. This is also the wholesome division of the Dzogchen yogi. The four grounds are: At the first ground, even if entering any gate, ask whether there the realization of non-duality has been attained, referring to when the first ground of Joyful One is attained, even if initially entering any vehicle's gate, also
Chinese
到那里，魔以平等之心安住，以业之明辨智观察，认出此人，为了加害于他，观察五毒中哪一种最盛。从妻子的头顶有五毒之五箭，即令人傲慢的嗔恨，令人愚痴的贪欲，普遍愚痴的愚昧，令人得胜的慢，令人无心的嫉妒五种。其中哪一种最盛，就射出那支箭，使其猛烈燃烧。如果嗔恨心大，就射出令人傲慢的箭，也会产生嗔恨的因缘，嗔恨会猛烈燃烧，使人受嗔恨的支配。因此，五毒会互相影响。风菩提心愤怒之魔，总的来说，要这样理解其意义：心的自性如虚空般，对任何事物都没有执着，但要如此证悟，必须双运方便与智慧。如果见解没有被方便抓住，也只是增长见解，所以是风菩提心愤怒之魔。如果方便没有被见解抓住，也是愤怒之魔。因此，见解要被方便抓住，方便要被见解抓住。见解要被方便抓住，有四点：安住于平等之状态的因，即依靠。如果不依靠，就是方便的错处，所以要积聚七因，这在支分中已阐明。消除不安住于状态的障碍。如果不消除，就是方便的错处，所以要舍弃不安住于状态的八种过患，这在支分中已阐明。要以特殊的方便抓住。如果没有抓住，就是错处，所以要修持八种顺应之法，这在支分中已阐明。温度有依靠的温度和进入的温度两种。在依靠的情况下，共有二十四种征相。上面两种，即贪欲之征相和不贪欲之征相，因为没有口诀，所以执着于贪欲或不贪欲之征相。这是不平等之风产生的征相，贪欲之征相和不贪欲之征相这三种要依靠上师的口诀。如果修行好时出现，就是贪欲之征相。修行不好时出现，就是不贪欲之征相。如果交替出现，就是不平等之风产生
English
Having arrived there, the demon, abiding with an equal mind, observed with the clear knowledge of karma, recognized this person, and in order to inflict harm upon him, he observed which of the five poisons was the most dominant. From the crown of the wife's head, there were five arrows of the five poisons: anger, which causes arrogance; desire, which causes delusion; ignorance, which is pervasive delusion; pride, which causes victory; and jealousy, which causes mindlessness. Whichever was the most dominant, he would shoot that arrow, causing it to blaze intensely. If anger was great, he would shoot the arrow that causes arrogance, which would also cause the conditions for anger to arise. Anger would blaze intensely, causing one to be dominated by anger. Thus, the five poisons influence each other. The angry demon of wind bodhicitta: In general, the meaning should be understood as follows: The nature of the mind is like the sky, without any fixation on anything, but in order to realize it in this way, the union of skillful means and wisdom is necessary. If view is not grasped by skillful means, it is merely increasing view, so it is the demon of wind bodhicitta in wrath. If skillful means is not grasped by view, it is also a wrathful demon. Therefore, view must be grasped by skillful means, and skillful means must be grasped by view. There are four aspects to grasping view with skillful means: The cause of abiding in a state of equanimity is reliance. If there is no reliance, it is a mistake of skillful means, so the seven causes must be gathered, which is explained in the branches. Eliminating the obstacles that do not allow one to abide in the state. If they are not eliminated, it is a mistake of skillful means, so the eight faults that do not allow one to abide in the state must be abandoned, which is explained in the branches. Grasping with special skillful means. If it is not grasped, it is a mistake, so the eight conducive dharmas must be practiced, which is explained in the branches. Temperature refers to the temperature of the support and the temperature of entry. In the case of the support, there are twenty-four general signs. The two above, namely the sign of desire and the sign of non-desire, are taken as signs of desire or non-desire because there are no instructions. These three, the sign of the arising of unequal wind, the sign of desire, and the sign of non-desire, depend on the instructions of the lama. If it occurs during a good time of meditation, it is a sign of desire. If it occurs during a bad time, it is a sign of non-desire. If they alternate, it is the arising of unequal wind.
Chinese
这是（欲望或不欲望）的征兆。莲花生大师如是说。或者，所谓“前两者”，从头身因阻碍而沉重，到身心二者都粗糙为止，十七种情况中的一种，以及从下面所见的三个错觉，这算一种。像这样，从这二者中，因为没有口诀，所以执着于想要或不想要的征兆。所谓“没有口诀的‘如’”，执着于想要和不想要的征兆，这仅仅是不平衡的风产生的征兆。不平衡的风产生的征兆，想要的征兆和不想要的征兆，共有三种。这取决于上师的教导。所谓“上面的二十四种征兆是不平衡的风产生的征兆”。在中间，脉也很薄弱，修行也很糟糕的时候，出现急促的呼吸，嗔恨，颤抖，呼吸不畅且恐惧，所谓“脉也很薄弱，修行也很糟糕的时候”，如果出现这四种情况，就是不想要的征兆。如果脉没有不适，修行顺利的时候出现，那就是非常强烈的粗糙的一面，是想要的征兆。所谓“这四种情况，脉舒适，修行好的时候出现，那就是非常强烈的粗糙的一面，是想要的征兆”。以四种因，菩萨具有智慧和力量。所谓“安住于空性为一，不完全舍弃众生为二，如所说般行事”，即如法行事为三，具有善逝的加持为四，如果具备这些就能息灭魔障，莲师如是说。或者，不嫉妒他人的所得为一，完全舍弃离间语为二，让很多人进入善根为三，修习无障碍的慈爱为四，如果具备这些。这十种真实应该完全了解。所谓“教法为一，疲惫为二，具有智慧为三，具有忍耐为四，正直为五，没有虚伪为六，了解咒语的运用为七，了解续部的运用为八，具有慈悲为九，精通教法为十”。或者，精通真如见为一，行为是事业，陈设是坛城，次第是升华，灌顶，不违越是誓言，嬉戏。