English
One should be aware of the arising of distraction and strive to cut it off. Generally, if the mind cannot abide for a moment and is distracted, this is called agitation. If thoughts are not certain and are dull, this is called sinking. Therefore, the faults of meditation are sinking and agitation. Therefore, one should treat sinking and agitation according to the two methods of preliminary and main practice, as well as other instructions. If one feels bored and fearful in meditation, this is because the mind is distorted. The way to correct it is: this is because of lack of faith, so one should generate faith and remember the suffering of samsara. You should think: you are not bored with suffering various sufferings in endless samsara, but you feel bored with meditating, for this you should feel ashamed. Obtaining leisure and endowment is not for idleness, so one should generate impermanence in the mind. How rare is the opportunity to obtain a human body! One should think: there is no one else who can meditate except me, thereby generating joy. Boredom and fear in meditation are also obscurations, so one should generate devotion to the root guru and purify them. Unwillingness to meditate is also because one has not remembered the qualities of nirvana. Therefore, all contaminated happiness in samsara is impermanent, unstable, and without essence. One should remember the ultimate happiness, the complete qualities of the body and wisdom of liberation and nirvana, thereby generating joy. If one asks questions in this way and guides meditation, if one stays away from accumulation, one can achieve it in forty days. It is said that staying for forty days is the standard for completion, but this instruction is covered by others, so completing the practice standard in a month or twenty days is valid. Generally, in retreat, one should not count the days, but observe the signs. Observing the external signs of the body is: even if one eats a lot of meat and alcohol, the body still feels tired and exhausted, the face is pale, and the five senses become dull and numb. Asking and observing is: is the mind abiding? Are thoughts cut off? The answer is: one is in a state of non-thought, dull and numb. If one asks: is this meditation? The answer is: abiding in a state of non-thought is the nature of shamatha, so it is meditation. But one has not yet truly recognized it, nor has vipashyana arisen, so it is not the meaning of union of shamatha and vipashyana. Thus spoke Tashi Kukyuk.
Chinese
之中说：不应思所应思，也不应思所不应思。于任何也不作思念，此乃如是平等性。如是说。又如《大虚空》中说：无分别平等性是法身，佛陀自心离戏论。又说：禅定中无可思。说的是这个意思。如此，当成熟之相出现时，《积聚》中说：以四种禁食之诀窍来控制修行的时间。舍弃六或八种过患，如法进行所依之仪轨。如是说，故应进入一座。对此，斯努桑杰上师说：一座有三种功德，即能区分止观，能增长修行，能知一座是否完成。因此，为了这三种目的，应进入一座。其中有二：应行上行之十法，应行下行之十法。上行之十法中，有两个一座。其中说，气是调伏心之法。也就是说，对于体质差和年老者，应修柔和气；对于年轻和体质好者，应修猛烈气。虽然如此说，但实际修持是这样做的。其中有三：身的要点，目标的要点，气的要点。其中，身的要点是：舒适地端坐，双手置于膝盖上，结跏趺坐。目标是：在下方空旷的虚空中，观想一顶无饰的白色伞盖，以自生的方式存在，并观想伞盖向左旋转。气方面，首先要排毒，从口中发出“哈”声，将腹内的气排出三次。闭口，用鼻子呼吸三次。这样做的必要性是防止出现气脉问题。然后进行净化，屏住呼吸，像要入睡时一样，用鼻子一出一进，算作一次，共二十一次。必要性是延长气息。然后，用鼻子呼气三次。然后，从左鼻孔缓缓吸气，按压肚脐以下。如果感到难以忍受，就按压心口以下。如果感觉要泄气，就用力按压。如果实在忍不住，就把头歪向一边，不要一次性放出，而是从左鼻孔一点一点地放出。气
English
Among them, it says: One should not think about what should be thought, nor should one think about what should not be thought. Not thinking about anything at all, that is Suchness and Equality. Thus it is said. Also, in the Great Sky it says: Non-conceptual equality is the Dharmakaya, the Buddha's own mind is free from conceptual elaboration. It also says: In meditation itself, there is nothing to think about. This is what it means. Thus, when the signs of the ripening of the elements appear, it says in the Compendium: Control the timing of practice with the instructions of the four fastings. Abandon the six or eight faults, and perform the rite of reliance according to the text. Thus it is said, so one should enter a session. On this, the teacher Snubs Sangye said: A session has three benefits, namely, it distinguishes between calm abiding and insight, it increases practice, and it knows whether a session is completed or not. Therefore, for these three purposes, one should enter a session. There are two aspects to it: one should practice the ten ascending practices, and one should practice the ten descending practices. Among the ten ascending practices, there are two sessions. Among them, it is said that the breath is the means of taming the mind. That is to say, for those with a poor constitution and the elderly, one should practice gentle breathing; for the young and those with a good constitution, one should practice forceful breathing. Although it is said so, the actual practice is done in this way. There are three aspects to it: the key point of the body, the key point of the object of focus, and the key point of the breath. Among them, the key point of the body is: sit comfortably in the center, place the hands on the knees, and sit in the lotus position. The object of focus is: in the empty space below, visualize a white umbrella without ornaments or a fringe, existing in a self-arising manner, and visualize the umbrella turning to the left. Regarding the breath, first one should detoxify, exhaling from the mouth with a "Ha" sound, releasing the air from the abdomen three times. Close the mouth and breathe through the nose three times. The necessity of this is to prevent problems with the breath channels. Then one should purify, holding the breath, like when one is about to fall asleep, breathing in and out through the nose, counting one in and one out as one, for a total of twenty-one times. The necessity is to lengthen the breath. Then, exhale through the nose three times. Then, slowly inhale through the left nostril, pressing down below the navel. If it feels unbearable, press down below the heart. If it feels like it is about to be released, press down forcefully. If it is truly unbearable, tilt the head to one side, and instead of releasing it all at once, release it little by little from the left nostril. Breath.
Chinese
将注意力集中在压迫的伞上。这样，如果抓住了强风，身体会颤抖和抽搐等。然后，像之前一样，从口中排出三次毒，从鼻孔排出三次。再次，身体像之前一样，但将等持放在肚脐下方一点。观想身体像一个倒置的皮囊，没有内部空隙等，而是鲜红色的。从肚脐向下量四指宽的地方，本质是气和心识混合的明点，颜色是蓝色，形状是圆形，触感是热的，例如燃烧的绿松石蛋。它不会粘附在向外滚动时，也不会粘附在向内吸引时。当屏住呼吸时，将注意力集中在滚动的明点上。呼吸像之前一样，但特别要稍微收紧下气。要清楚地了解这两者。按照惯例，上面的做法可以做到第八次禅修。下面的做法在第九次和第十次禅修时不要做。这样，当充分吸气并进行禅修时，放松身语意，让觉知处于一种没有放下或保持、没有来去、没有收缩或扩张的状态。不要切断过去的痕迹，不要迎接未来的到来，让现在的觉知处于一种没有计算的状态中，放松地安住。正如阿柔大师所说：不要切断过去的痕迹，放下对过去的执着；不要迎接未来的到来，切断与心识的联系；中间无所执着，观照天空的自性；这是将三时合一的口诀。这就是等持。它的时间长度是：最好是六十步，中等是四十步，最差是二十步，或者呼吸二十一次，或者燃烧一寸长的香的时间。让学生开始禅修，确定禅修的次数和时间。然后，当正行结束时，放松身语意，提升觉知的高度，保持清晰。时间长度约为正行的三分之二。这是后得定的阶段。即使在等持中，也要珍惜后得定。如果后得定没有被见地所掌握，仅仅禅修一段时间是无法成佛的。就这样进行禅修，如果昏沉就唤醒，在禅修开始时如果散乱就切断念头，在禅修结束时如果散乱就停止。不要在呼吸上偷懒，不要让禅修变得散漫。第一天禅修一次，第二天
English
Focus the attention on the oppressive umbrella. Thus, if the strong wind is caught, the body will tremble and twitch, etc. Then, as before, expel poison three times from the mouth and three times from the nostrils. Again, the body is the same as before, but place the samadhi slightly below the navel. Visualize the body as an inverted leather bag, without internal spaces, etc., but bright red. Measure four fingers down from the navel, where the essence is a mingled bindu of wind and mind, the color is blue, the shape is round, the touch is hot, like a burning turquoise egg. It does not stick when rolling outwards, nor does it stick when drawing inwards. When holding the breath, focus the attention on the rolling bindu. The breath is the same as before, but especially tighten the lower wind slightly. Make both of these clear. As a practice, the above can be done up to the eighth session. The below should not be done during the ninth and tenth sessions. Thus, when breathing in fully and meditating, relax the body, speech, and mind, and let awareness be in a state without letting go or holding on, without coming or going, without contracting or expanding. Do not cut off the traces of the past, do not greet the arrival of the future, let the present awareness be in a state without calculation, and rest relaxed. As Master Aro said: Do not cut off the traces of the past, abandon attachment to the past; do not greet the arrival of the future, cut off the connection with the mind; in the middle, without clinging, contemplate the nature of the sky; this is the pith instruction of uniting the three times. This is samadhi. Its duration is: the best is sixty steps, the medium is forty steps, the worst is twenty steps, or twenty-one breaths, or the time it takes to burn an inch of incense. Have the student begin meditation, determine the number of sessions and the duration. Then, when the main practice is finished, relax the body, speech, and mind, raise the height of awareness, and maintain clarity. The duration is about two-thirds of the main practice. This is the stage of post-meditation. Even in samadhi, cherish post-meditation. If post-meditation is not grasped by the view, one cannot attain Buddhahood by meditating for only a short time. Meditate in this way, if drowsy, awaken; if scattered at the beginning of meditation, cut off thoughts; if scattered at the end of meditation, stop. Do not be lazy with the breath, do not let the meditation become scattered. Meditate once on the first day, on the second day
Chinese
二。第三个有三个。第四个有四个。第五个有五个。第六个有六个。第七个有七个。第八个有八个。第九个有九个。第十个有十个。一天休息一次，进行会供和涂油。现在要做十次酥油的减少。关于身体的要点是：身体盘腿坐，手抱住膝盖，稍微提起下部的气，身体稍微收紧，没有目标。不需要排毒和净化。将三分之二的气吸入，三分之一呼出。从鼻孔缓缓呼气，像小狗舔舐热太阳一样。时间长度与之前的呼吸相同。然后进行禅修：身体做毗卢七法。如《窍诀道次第》中所说：同样剩余部分要平衡，以喜悦充满的姿势做七法，像至尊毗卢遮那佛一样，处于无执无求的状态。因此，双腿盘坐，双手结禅定印，脊椎像堆砌金子的柱子一样挺直，颈部像孔雀的颈部一样稍微弯曲，牙齿和嘴唇自然放松。现在是心的安放方法：正行和后行与之前相同。第二天，身体像之前一样盘腿坐。目标是：在气和心混合的明点上，像香烟一样的蓝色烟雾随着呼吸从鼻孔中出来。在鼻孔前方四指处做一个白色结，从那个高度，随着气向内进入，观想根部的疾病融入明点中。像这样呼吸二十一次。放松和观察与之前相同。计数九次。将减少一次的量加到布施上，延长禅修时间。这样就解释了。第三个是抓住颜色和形状：身体盘腿坐或做七法，在前方放置一个圆形或白色石头。正方形黄色，半月形红色，三角形蓝色。专注于任何一个适合的形状，或者，白色ༀ་(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，黄色स（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），红色अ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），绿色ह（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），无论哪个都可以，强烈地集中注意力。不要让心从目标中散开。放松和观察与之前相同。计数八次。第四个是身体盘腿坐，目标是众生和岩石等等。