English
Two. The third has three. The fourth has four. The fifth has five. The sixth has six. The seventh has seven. The eighth has eight. The ninth has nine. The tenth has ten. Rest once a day, perform the gathering and anointing. Now, ten reductions of ghee are to be done. Regarding the key points of the body: sit cross-legged, hold the knees with your hands, slightly lift the lower air, tighten the body slightly, and have no object of focus. No detoxification or purification is needed. Hold two-thirds of the air inside, and exhale one-third. Exhale slowly from the nostrils, like a puppy licking the hot sun. The duration is the same as the previous breath. Then meditate: the body should assume the seven postures of Vairochana. As it says in the Great Treatise on the Stages of the Path of Secret Mantra: 'Likewise, the remaining part should be balanced, and with a joyful posture, assume the seven postures, like the venerable Vairochana, abiding in a state of non-grasping and non-seeking.' Therefore, sit cross-legged, place the hands in meditative equipoise, straighten the spine like a stack of golden pillars, bend the neck slightly like a peacock's neck, and let the teeth and lips relax naturally. Now, the method of placing the mind: the main part and the subsequent part are the same as before. On the second day, sit cross-legged as before. The object of focus is: on the bindu where air and mind are mixed, a bluish smoke like incense smoke emerges from the nostrils along with the breath. Make a white knot four fingers in front of the nostrils, and from that height, as the air comes inward, visualize the root disease dissolving into the bindu. Breathe in this way twenty-one times. Relaxation and observation are the same as before. Count nine times. Add the amount of one less to the offering, and extend the meditation time. This explains it. The third is to grasp color and shape: sit cross-legged or assume the seven postures, and place a round or white stone in front. A square shape is yellow, a crescent shape is red, and a triangular shape is blue. Focus on whichever shape is suitable, or, the white letter ༀ་ (Tibetan, ॐ，oṃ, Om), the yellow letter स（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, the red letter अ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, the green letter ह（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, whichever is fine, strongly focus your awareness. Do not let the mind wander from the object of focus. Relaxation and observation are the same as before. Count eight times. The fourth is to sit cross-legged, with the object of focus being sentient beings and rock formations, etc.
Chinese
如果对任何恐惧的事情执着于心，如果执着于众生，就像执着于罪恶的众生一样。如果恐惧就在眼前，越来越近，越来越强烈，从胸口向上蔓延，就想象自己非常害怕。如果观想悬崖峭壁，就观想非常高的、有鸟巢的悬崖，下面是波涛汹涌的水，感觉自己快要掉下去，快要掉下去一样。或者想象自己身处井底，观想井口快要被堵住，快要被堵住一样。放松和跟随两者一致。这样做了七次，就进行大的禅修。此外，还可以执着于本尊神，或者执着于高大树木的顶端，或者执着于完全清净的虚空。像这样不断地改变观想对象，因为对哪个观想对象执着于心，就会对它有习气，所以要让心执着于它。就像《积聚论》中所说的那样：通过形状来执着，通过颜色来执着，通过生起次第和圆满次第来执着，通过聚集和分散来执着，通过习气来执着，通过口诀来执着。这样说就明白了。放松和跟随的观察是需要的。像这样，第五天进行六次禅修，第六天进行五次，第七天进行四次，第八天进行三次，第九天进行两次，第十天进行一次。减少次数的同时，要进行大量的禅修。最后一天，一次禅修就要达到顶点。尊者色拉巴说，向上增长十次，向下减少十次，二十天完成。仁波切说，禅修的观察要放平，增长和减少都在十天内完成。禅修之间的集合处，要让智慧高高升起，扩大范围，保持禅修的放松状态。还有，在《明点秘密总持续》中说：显现张开空荡荡，意识放松而空虚。无论放在哪里，那个地方。说的就是这个意思。观想放松之后的跟随是：依靠观想，无观想就会产生。依靠无观想，就会产生完全的无观想。说的就是这个意思。进入禅修后要问的问题是：身体舒适吗？睡眠充足吗？哪个观想清晰吗？放松和跟随的观察舒适吗？禅修之间的集合舒适吗？这样问，如果睡眠过多等等，或者身体不适，就要采取补救措施。
English
If you fixate on anything fearful, if you fixate on sentient beings, like fixating on sinful sentient beings. If the fear is right in front of you, getting closer and closer, more and more intense, rising up from the chest, imagine that you are very afraid. If you visualize a cliff, visualize a very high cliff with bird nests, with turbulent water below, feeling like you are about to fall, about to fall. Or imagine yourself at the bottom of a well, visualizing the well's mouth about to be blocked, about to be blocked. Relaxation and following should be in harmony. Do this seven times, then do a large meditation session. Furthermore, you can fixate on the deity, or fixate on the top of a tall tree, or fixate on the completely pure expanse of the sky. Like this, constantly change the object of visualization, because whichever object of visualization you fixate on, you will have a habit for it, so let the mind fixate on it. Just like it says in the Compendium: Fixate through shape, fixate through color, fixate through the generation stage and completion stage, fixate through gathering and scattering, fixate through habit, fixate through pith instructions. Saying this makes it clear. The observation of relaxation and following is needed. Like this, on the fifth day do six meditation sessions, on the sixth day do five, on the seventh day do four, on the eighth day do three, on the ninth day do two, on the tenth day do one. While reducing the number of times, do a large amount of meditation. On the last day, one meditation session should reach the peak. The venerable Serakpa said that increasing upwards ten times and decreasing downwards ten times completes in twenty days. Rinpoche said that the observation of meditation should be leveled, and both increasing and decreasing are completed within ten days. The gathering place between meditation sessions should be to let wisdom rise high and expand the scope, maintaining the relaxed state of meditation. Also, in the Tantra of the Secret Cycle of Bindus it says: Appearance open and empty, consciousness relaxed and vacant. Wherever it is placed, that place. That is what it means. The following after releasing the visualization is: Relying on visualization, non-visualization will arise. Relying on non-visualization, complete non-visualization will arise. That is what it means. The questions to ask after entering meditation are: Is the body comfortable? Is sleep adequate? Which visualization is clear? Is the observation of relaxation and following comfortable? Is the gathering between meditation sessions comfortable? Ask like this, and if there is too much sleep, etc., or if the body is uncomfortable, then take remedial measures.
Chinese
做。如果目标不明确，就对香明确的目标做。放松和修法开始时，如果早上不舒服，就认真对待会供。如果修法结束或下午不舒服，就是依靠衰败，所以要补充精力。之后需要一个更清晰的见解，如果没有，就赞叹智慧。如果在会供中，治疗方法和之前一样。酥油减少十分之一时要加酥油。把以上深奥的口诀都放进去，并开始解释它们的含义。此外，不要执着于心，去寻找天空的尽头，或者让心向四面八方散开等等。这些都是根据上等根器的能力来做的。对于中等根器的人，要控制住风。对于下等根器的人，要减少修法的次数，并缩短修法的时间。在会供的时候，如果因为执着于心而控制了风，出现了紊乱的迹象，一般来说，结合二十四种迹象进行治疗，会很清楚。这样修法结束后，介绍这些：执心的见解，执心的禅修，执心的口诀，执心的特殊方法。首先是见解：从上面的胜者坛城，到下面的地狱，没有什么是不能执持的。有信仰和恭敬心的人，执持上师和本尊即可。有嗔恨心的人，执持敌人即可。有贪欲心的人，执持好的男人和女人即可。就像天空很大一样，没有像国王一样平等地说这里有男人和女人。贪欲、嗔恨、愚痴，也是从菩提大道的路上产生的。所以，执持任何心都可以。这样做的必要性是：从执心执着于一个方向的偏执中解脱出来，有不抢夺他人执心的必要。如果其他禅修者说执持本尊、脉、气、明点等等比较好，心里想执持任何心都可以，这样就不会被他人动摇。第二是执心的禅修：不需要执持心，本来就已经执住了。无论心住在哪里，比如色、声等等，就已经执住了。这样做的必要性是：从害怕没有执住心的疑虑中解脱出来，觉知不会向外流失。一切显现
English
Do. If the target is not clear, then do whatever is clear with incense. When relaxing and starting a session, if you are not comfortable in the morning, then be diligent in the gathering place. If you are not comfortable at the end of the session or in the afternoon, it means that you are relying on decline, so replenish your energy. Afterwards, you need a clearer view, and if that doesn't happen, then praise wisdom. If you are in the gathering, the treatment is the same as before. When the butter decreases by one-tenth, add butter. Put all the profound instructions from above into practice, and begin to explain their meaning. Furthermore, without clinging to the mind, go to find the end of the sky, or let the mind spread in all directions, and so on. These are done according to the abilities of those with superior faculties. For those with medium faculties, control the wind. For those with inferior faculties, reduce the number of sessions and shorten the duration of the sessions. In the context of the gathering, if by clinging to the mind, the wind is controlled and signs of disturbance appear, in general, combine with the twenty-four signs and treat them separately, and it will be clear. Thus, after completing the session, introduce these: the view of holding the mind, the meditation of holding the mind, the instructions of holding the mind, and the special methods of holding the mind. First is the view: From the mandala of the victorious ones above, down to the hells below, there is nothing that cannot be held. Those with faith and reverence can hold the guru and the yidam deity. Those with hatred can hold the enemy. Those with desire can hold good men and women. Just as the sky is vast, the king did not equally say that there are men and women here. Desire, hatred, and ignorance also arise from the path of great enlightenment. Therefore, any mind can be held. The necessity of doing so is: to be liberated from the attachment of holding the mind in one direction, and there is a need not to steal the minds of others. If other meditators say that it is better to hold the yidam deity, the channels, the winds, the bindus, and so on, thinking that any mind can be held, one will not be swayed by others. Second is the meditation of holding the mind: There is no need to hold the mind, it is already held. Wherever the mind dwells, such as in form, sound, and so on, it is already held. The necessity of doing so is: to be liberated from the doubt of not having held the mind, awareness will not leak outwards. All appearances
Chinese
因此，有必要知道如何将一切事物都视为禅修。第三个是心之持守的口诀：确信显现的一切都是心。这样做的必要性是：显现不会失去其自性。有必要知道，所显现的一切都是心。对于这些，要抓住心，修习心之持守的特殊方法：不要特意将觉知投向外境，不要特意拉回。无论投向何处，就在那上面安住。如果看到朵玛，就安住在它上面。不要停留在那里，如果投向卡里，也不要拒绝，就安住在它上面。色、声、香、味等等，一切显现都以此来解释。这样做的必要性是：显现与禅修融合，因此，有必要知道如何将一切事物都视为禅修。现在是将禅修应用于行为中：对上述心之持守的见解等词语提出问题，让其意义得以解释。如此修习：不必想知道禅修是否会从内部产生，肯定会产生。不必想知道会如何产生。这个被介绍为“这就是”的东西，因为这就是：自己的心清晰且没有分别念，清晰且没有执着，觉知清醒明了，这就是。正如虚空广大，无分别念的平等性是法身，正如《普作续》所说：佛陀的自心远离分别念，其意义也是这个。如果只是独自在座位上禅修，就能做到。如果站起来就做不到，就无法到达道路的尽头，因此，必须与四种行为方式相结合：无论行、卧、坐、住，都要做到不与光明、空性、无执着分离。如果与禅修分离，那就是没有应用于行为，因此，独自依靠，不分离。无论进行九种佛法行为，还是世俗的任何行为，都要做到不与光明、空性、无执着分离。应用于行为，并且不要执着于四个时段。正如《口诀汇编》所说：有十种行为的应用，即见解应用于游方行为，禅修应用于行为。这是以方法抓住见解的章节，即第一章。这是展示体验见解，其中有五种体验次第，即共同佛法、午餐、中午、时段的体验，以及六种抓住心的标志的体验。