Chinese
普昂教言之实践。仁钦贝桑。 普昂教言之实践。仁钦贝桑。 普昂教言之实践。 从无量诸佛之经藏大海中， 以善巧广阔智慧之导师， 取无垢甚深意义之宝， 顶礼施主上师之莲足。 对于化身阿若列杰教言之实践， 虽有众多口耳相传之教言实践， 然如证悟之希波甘露语。 除此之外，次第传承之文字虽多， 我亦如智者达觉耶之语而书写。 此教言之实践有三：前行、正行、后行。 第一，前行。 所谓修持教言，并非指一个月之修持。 在未获得坚定之见解前，必须修持。 因此，此有五：积聚资粮、闻思、舍弃喧嚣、备办资具、依止寺庙。 第一是，从普昂开始， 具足“具信”等十四法之人， 造擦擦，作近事，绕险路， 读佛经等，随力所能积聚福德资粮。 其必要是， 暂时遣除障碍， 使禅修生起， 清净相续之垢染，最终获得圆满觉悟之佛果。 第二，闻思。 如今有些禅修者， 视听闻为毒药，期望禅修生起， 修禅之时，必须止观双运。 胜观依听闻而生起， 止观依禅定而生起。 此二者亦须双运。 因此，上根者从上面的大圆满， 到下面的律藏，都要闻思。 《普昂》中说： “无论听闻何种正法，皆视为甘露。” 因此，无论听闻大小乘何法， 仅是略微了解， 一切皆不离认识自性。 那么，我会想，我无法获得那么多，是否就无法生起禅修呢？ 对内外密法略作闻思。 若连这也不擅长， 则仅对甚深之法大圆满略作闻思。 要知道，在印度，有连千头大象都无法承受的（法）， 但在藏地翻译时， 有续部的，心
English
The Practice of the Pung Instruction. Rinchen Palzang. The Practice of the Pung Instruction. Rinchen Palzang. The Practice of the Pung Instruction is Present. From the vast ocean of scriptures of immeasurable Buddhas, With the skillful and broad-minded captain, Taking the flawless, profound jewel of meaning, I bow to the feet of the Dharma patron Lama. Regarding the practice of the emanation Aro Lekgyu instruction, Although there are many oral transmission instructions, Like the nectar speech of the realized Zhipo. Besides that, although there are many sequential letters, I write as the wise Dajo Ye said. This practice of instruction has three: preliminaries, main part, and conclusion. First, the preliminaries. What is called practicing the instruction is not just practicing for a month. It must be practiced until firm confidence is obtained. Therefore, there are five: accumulating merit, listening and contemplating, abandoning distractions, preparing materials, and relying on a monastery. First, from Pungpa, A person with the fourteen qualities of "faithful," etc., Make tsha-tshas, do near offerings, walk dangerous paths, Read Dharma, etc., accumulate as much merit as possible. The necessity of this is, To temporarily remove obstacles, To generate meditation, To purify the obscurations of the mind stream, and ultimately attain the perfect enlightenment of Buddhahood. Second, listening and contemplating. Now some great meditators, View listening as poison and hope to generate meditation, When meditating, it is necessary to unite shamatha and vipashyana. Vipashyana arises from listening, Shamatha arises from meditation. These two must also be united. Therefore, the sharpest faculties should listen and contemplate from the Dzogchen above, To the Vinaya below. From Pungpa: "Whatever Dharma you hear, regard it as nectar." Therefore, whatever vehicle, great or small, you hear, Just a little understanding, Everything does not go beyond recognizing the nature of mind. Then, I might think, if I cannot obtain that much, will meditation not arise? Listen and contemplate a little on the outer and inner tantras. If you are not even confident in that much, Then just do a little listening and contemplation on the profound Dharma Dzogchen. You should know that in India, there are (teachings) that even a thousand elephants cannot bear for a kalpa, But when translated into Tibetan, There are the cycles of the tantras, the mind
Chinese
类的分类。 窍诀类的分类。禅定类的分类。口诀类的分类等等有很多。如果我想，仅仅这些，我也因为心胸狭窄、心思短浅而不能听闻。那么，就听闻思维阿若三类。其中，外者依赖于经部而造，内者依赖于密咒而造，秘密者依赖于心之体验而造等等有很多。如果我想我不能做到。那么，按照身苏鲁巴的进入方式，依赖于秘密分类也能生起修持之传承。因此，仅仅听闻思维秘密分类。秘密分类中，有聚积的分类，共同的和不共同的聚积，魔食，四中阴，心髓母子七法。给予的分类中，有耳传，生起次第，七手印，十八空诀，十四教集，母子的问答，五中阴，钥匙，钥匙释，小钥匙，修持实修的分类。每一个也都有各自的引导方式。简而言之，归纳为两种不共同的，对于给予和聚积二者不应执着。即使获得了引导，还有诀窍分类的分类，分类方式，荣氏方式，康氏方式，以及大圆满空界，大圆满传承末者等等。无论听到什么，都转为大圆满的认识。不应对法产生偏执。第三是舍弃喧嚣，外在的喧嚣是断绝内外之关联。如果有人来借债等等，因为不能听从他们，所以他们来就还，我们去就索要，如果索要不到，就生起愿他们获得圆满正等觉的心，然后舍弃。对于亲属等等也是，如果他们能入佛法就引导他们，如果不能入佛法，我们自己的佛法也会因此而失坏。现在我对你没有什么帮助，但如果我将来证得圆满正等觉之时，愿你也成佛，以坚定的发心，不舍弃所化众生。经部中也说： 贤者您能将所有亲属，从轮回的泥潭中救出。 遍入天却将所有亲属， 抛弃于三恶道中。 这也与此理相符。内在的喧嚣是，怀疑和犹豫。
English
The divisions of the class. The divisions of the Longdé class. The divisions of the Samten class. The divisions of the Menngak class, and so on, are numerous. If I think that even just these, I cannot listen to them because I am narrow-minded and short-sighted. Then, listen to and contemplate the three Aro cycles. Among them, the outer ones are made based on the Sutra Pitaka, the inner ones are made based on the Secret Mantra, and the secret ones are made based on the experiential realization of the mind, and so on, there are many. If I think I cannot do it. Then, according to the way of entering of the body of Sulu, the lineage of practice arises even by relying on the secret divisions. Therefore, just listen to and contemplate the secret divisions. In the secret divisions, there are the divisions of accumulation, the common and uncommon accumulations, demon food, the four bardos, the seven heart-essence mother and son practices. In the divisions of giving, there are the whispered lineage, the generation stage, the seven mudras, the eighteen empty instructions, the fourteen assemblies of teachings, the mother and son's questions and answers, the five bardos, the key, the key commentary, the small key, the divisions of practical application of meditation. Each of these also has its own way of guiding. In short, they are summarized into two uncommon ones, so there is no need to be attached to the giving and accumulation. Even after receiving the guidance, there are also the divisions of the instruction cycles, the ways of dividing, the Rong style, the Kham style, and the Great Perfection space, the last of the Great Perfection lineages, and so on. Whatever is heard, it all turns into the introduction to the Great Perfection. One should not be biased towards the Dharma. The third is abandoning busyness, the outer busyness is cutting off the connections between inside and outside. If someone comes to borrow money, etc., because it is impossible to listen to them, if they come, repay them; if we go, demand it; if we cannot demand it, generate the mind of wishing them to attain perfect enlightenment, and then abandon it. Also, for relatives, etc., if they can enter the Dharma, guide them; if they cannot enter the Dharma, our own Dharma will be lost because of that. Now I am not helping you, but if I attain perfect enlightenment in the future, may you also become a Buddha, with a firm mind of bodhicitta, do not abandon those to be tamed. It is also said in the Sutra: The wise one, you will lead all your relatives from the swamp of samsara. The all-pervading one will abandon all his relatives in the three lower realms. This is also in accordance with that principle. The inner busyness is doubt and hesitation.
Chinese
断除（怀疑）。依靠这个口诀，断除“我能生起禅定吗？不能生起禅定吗？”的怀疑，使心远离怀疑，像口诀所说的那样深信不疑地修持。第四，准备资具：外在的资具在未与禅定的食物相遇之前，必须观察身体的状况。在最初修习的时候，依靠增盛所依的因缘，脉增盛则气增盛，气增盛则所依增盛，身体的明点增盛，禅修也会变得更好。所以，要准备好吃的食物、穿的衣服、与法相应的道友、适时观看的口诀、上师的修行笔记、小调等等。如《自曼口诀集》中所说：“依止增盛所依的因缘，不迷惑于深奥的意义。”又说：“不离上师和明灯，依靠而增长。”因此，在自己尚未能独立之前，必须断除怀疑，所以不要离开上师。断除怀疑之后，即使自己说得再多，也是为了澄清，所以不要离开书籍。第五，依止寂静处：如《集》中所说：“以依止六寂静的方式来修行。”即：处寂静、身寂静、床寂静、心寂静、普贤寂静、金刚萨埵寂静。第一，处寂静：远离村庄，没有喧嚣和散乱，没有鬼神和野人的出没。身寂静：断除世俗的活动。床寂静：不让其他人在一寻之内逗留。心寂静：断除世间的思虑。普贤寂静：对于心的本性，没有好坏、大小、取舍、肯定否定等等，在平等性中修行。金刚萨埵寂静：轮回时未证悟而堕落恶趣，没有；道位时，以见修行而示现中等，没有；涅槃时，也只是从根本自性中转变的差别而分别示现，自性上没有差别，所以是金刚萨埵寂静。༈。正行开示：总的来说，修持口诀时，轮回是痛苦的根源
English
Having abandoned [doubts]. Relying on this instruction, abandon doubts such as, "Will I generate meditation or not?" Free your mind from doubt, and practice with unwavering faith in the instructions as they are given. Fourth, arranging the necessary items: Until external items encounter the food of samadhi, it is necessary to observe the condition of the body. In the beginning stages of practice, rely on the cause of increasing support. When the channels flourish, the winds flourish; when the winds flourish, the support flourishes. When the body's bindus increase, meditation also improves. Therefore, gather food to eat, clothes to wear, Dharma friends who are in harmony, instructions to consult when needed, the practice notes of previous masters, and melodies, etc. As it is said in the Spungs pa of Self-Instructions: "Rely on the cause of increasing support, and do not be confused about the profound meaning." It also says, "Do not be separated from the guru and the lamp of clarification, and increase through reliance." Therefore, until you can manage on your own, you must cut off doubts, so do not be separated from the guru. Having cut off doubts, even if you say a lot yourself, it is for clarification, so do not be separated from books. Fifth, relying on solitude: As it says in the Spungs pa: "Practice by relying on the six solitudes." These are: place solitude, body solitude, bed solitude, mind solitude, Samantabhadra solitude, and Vajrasattva solitude. First, place solitude: being far from villages, without commotion and distraction, and without the movements of gods, demons, and wild people. Body solitude: abandoning ordinary activities. Bed solitude: not allowing others to stay within a fathom's length. Mind solitude: abandoning worldly thoughts. Samantabhadra solitude: In the nature of mind, there is no good or bad, big or small, accepting or rejecting, affirming or negating, etc., practicing in equanimity. Vajrasattva solitude: In the time of samsara, there is no non-realization and falling into lower realms; in the time of the path, there is no showing of mediocrity through view, meditation, and conduct; even in the time of nirvana, there is only the separate showing of differences transformed from the fundamental nature, but there is no difference in the nature itself, so it is Vajrasattva solitude. ༈ The main instruction: In general, when practicing instructions, samsara is the root of suffering.
Chinese
应该对轮回生起厌离心。应该忆念解脱涅槃的功德。如果这两者没有忆念，那么心识就会变得扭曲。即使给予教诲，也不愿意修持。因此，为了修持教诲，必须对轮回的痛苦生起厌离心。如经中所说：不净之处没有香味，五趣之中没有安乐。那里的痛苦如同火海。如雪山、冰雹等粗重之物增长。因此，无论从轮回的哪个地方投生到哪个地方，都是痛苦的自性，痛苦的蕴聚，具有痛苦的本质，痛苦如同水波一样，没有停止和消散的时候。痛苦像一串念珠一样，一个接着一个地到来。痛苦就像一个装满痛苦的容器，快乐之后痛苦就会随之而来。总的来说，轮回的痛苦有生老病死四种普遍的痛苦，以及六种特殊的痛苦等等，有数不胜数的痛苦。特别是在天人和人类的境界中，除了修法的所依之外，在没有生起见道之前，也有数不胜数的痛苦。如《甚深口诀》中所说：必定会死，何时会死不确定，有三种无论如何也无法避免死亡的法。第一，必定会死的四种法是：因为以前没有留下来的，所以必定会死；因为身体是组合而成的，所以必定会死；因为寿命一刹那也不停留，所以必定会死；因为一切有为法都是无常的，所以必定会死。何时会死不确定的四种法是：因为寿命没有确定，所以何时会死不确定；因为身体没有精华，所以何时会死不确定；因为死亡的因缘很多，所以何时会死不确定；因为显现无法忍受，所以何时会死不确定。无论如何也无法避免死亡的四种法是：用建造的住所也无法避免死亡；用相关的亲友也无法避免死亡；用积累的财富也无法避免死亡；即使自己的身体非常珍爱，也无法避免死亡。因此，要好好地利用这些身体。此外，阿底峡尊者也说过：恒常思维死亡，计算所积累的业，供养三宝，修持无二自性。因此，凡夫不畏惧罪恶，也是因为没有忆念死亡的缘故。进入佛法之门的人们