English
Possessing splendor and majesty, having few illnesses and long life, having abundant wealth and resources, and having completely tamed the reins of wisdom. To accomplish these, there are twenty-one methods of practice. For each of the seven, one must abandon adverse conditions, rely on favorable conditions, and engage in compatible conduct. First, for those of noble birth, as an adverse condition, abandon afflictions and pride; as a favorable condition, cultivate tranquility; as compatible conduct, strive in all virtuous deeds. For those of good form, abandon afflictions and anger; cultivate patience; always offer flower offerings. For those of great majesty, abandon afflictions and jealousy; cultivate renunciation; have great devotion to the lama. For those with few illnesses, abandon beating and flogging; attend to the sick; always rejoice in giving medicine. For those with long life, abandon killing; protect life; make tsatsas and clay images. For those with abundant wealth and resources, abandon one's own stinginess and taking what is not given; accumulate the accumulation of six absences; always give with mouth and hand. The six absences are: not focusing on a place, not abandoning intention, not changing faith, not clinging to things, not clinging to results, and ultimately not regretting. For those with completely tamed wisdom, do not obstruct others from training in the three wisdoms, and train oneself in the three wisdoms; always offer lamp offerings. Meeting a supreme lama is difficult; if you have met before, lift them from their feet; if you have not met, do not let obstacles control you, go near and meet them. Lifting them from their feet is difficult; if you have lifted them before, allow them to know; if you have not lifted them, do not let karmic debts control you, offer pleasing things and lift them. Allowing with wisdom is difficult; if you have allowed before, strive and persevere for the sake of non-regression; if you have not allowed, do not let miserliness control you, release without attachment. Striving and persevering is difficult; if you have strived and persevered before, understand the instructions; if you have not strived and persevered, do not let laziness control you, offer pleasing things and release, then follow the instructions and strive diligently. Understanding the instructions is difficult; if you have understood before, be able to act upon the understanding; if you have not understood, do not let habitual tendencies control you, understand the lama's intention. Being able to act upon the understanding is difficult; if you have been able to act before, maintain stability on the basis of what you can do; if you have not been able to do it, let habitual tendencies control you, and by all means, be able to do it.
Chinese
应当这样做。保持稳定是困难的，如果先前保持稳定，就能获得果实。如果不稳定，就不要被动摇所控制，要一心一意地保持稳定。获得果实是困难的，如果先前获得，就要利益众生。这个可以调伏。如果这样还不能调伏，就将七种与佛法不相应的知见，回遮到相续中，从而调伏相续。也就是说，对于七种不相应的知见，在七个不同的时机，用七种教言的封印来回遮，从而进行调伏。具有恶欲之心的，执着于堡垒的人，这种人如果不解除贪欲的执着，就会执着于美好的言辞堡垒。如果解除了这种执着，那么他的见解就是好的。用恶劣的言辞和见解，断除恶见的束缚之时。教言的封印是：将水树的精华转化为佛法来教导，例如水树没有精华一样，对于见解没有偏执，那么对于堡垒的执着就没有自性。具有勤奋执着之心的人，因为懈怠而缓慢，身体变得懒惰，听闻或者做了，也没有增长智慧。修习或者做了，也没有体验等等。懒惰的人不能成就真实的意义，所以是鞭策精进之马的时候。教言是：因为无法获得树木的果实，所以必须用精进来端正行为。不确定的心，变化无常，一会儿想做什么，一会儿又不做，一会儿又做很多事情。这样不能成就意义，所以是斩断不确定之路的时候。教言就像种植树木一样，对于一个佛法的要点生起定解，并且进行修持。嗔恨之心就像野马一样，嗔恨像火焰一样燃烧，就像野马一样。必须熄灭嗔恨的火焰，所以是熄灭嗔恨火焰的时候。教言就像铁匠用锤子敲打铁块的方法一样，迅速地将佛法融入其中。例如，铁匠敲打铁块，趁着热度没有消失的时候，一下接着一下地敲打。嗔恨刚刚生起的时候，趁着它还没有消失的时候，就将它的本性指出来。也就是说，嗔恨像箭一样射出，像弓一样弯曲放置。像箭一样射出，是观察嗔恨本身，让自心清明的力量在嗔恨上显现。像弓一样弯曲，是观察它，发现它没有自性。保持原样，是在这种状态下，放松身语意三门，这样烦恼嗔恨就会从空性中显现。
English
This should be done. It is difficult to remain stable; if one has been stable from the beginning, one will obtain the fruit. If one is not stable, one should not be controlled by fickleness; one should remain stable with single-mindedness. It is difficult to obtain the fruit; if one has obtained it from the beginning, one should benefit beings. This one can be tamed. If one cannot be tamed in this way, then one should turn back the seven types of views that are not in accordance with the Dharma into the continuum, thereby taming the continuum. That is to say, for the seven types of views that are not in accordance, at seven different times, one should turn them back with the seven seals of instructions, thereby taming them. Those who have evil desires and are attached to fortresses, if such people do not release their attachment to desire, they will be attached to the fortresses of good words. If they release this attachment, then their view will be good. It is the time to cut off the bonds of evil views with bad words and views. The seal of instructions is: to transform the essence of the water tree into Dharma for instruction. For example, just as a water tree has no essence, if there is no bias in view, then there is no self-nature in attachment to the fortress. Those who have diligence and attachment in their minds are slow because of laziness, and their bodies become lazy. Even if they listen or do, their wisdom does not increase. Even if they practice or do, they have no experience, and so on. Lazy people cannot achieve the true meaning, so it is the time to spur on the horse of diligence. The instruction is: because one cannot obtain the fruit of the tree, one must use diligence to straighten one's behavior. The uncertain mind is fickle, sometimes thinking of doing something, sometimes not doing it, and sometimes doing many things. In this way, one cannot achieve meaning, so it is the time to cut off the uncertain path. The instruction is like planting trees, generating certainty about a key point of the Dharma and practicing it. The mind of hatred is like a wild horse, hatred burns like fire, like a wild horse. One must extinguish the flames of hatred, so it is the time to extinguish the flames of hatred. The instruction is like the method of a blacksmith hammering iron, quickly integrating the Dharma into it. For example, when a blacksmith hammers iron, he hammers it one after another while the heat has not disappeared. When hatred has just arisen, before it has disappeared, one should point out its nature. That is to say, hatred shoots out like an arrow, and is placed bent like a bow. Shooting out like an arrow is to look at hatred itself, allowing the power of clarity of one's own mind to appear on hatred. Bending like a bow is to observe it and discover that it has no self-nature. Leaving it as it is, is to relax the three doors of body, speech, and mind in this state, so that the afflictions of hatred will manifest as clarity and emptiness.
Chinese
生起无二的见修行持之结合。去除五毒。愚痴的自性愚笨是，不明白不理解，一片黑暗。那没有用，因为会筑起愚痴的黑暗之屋。教授如病人饮食般，随顺根器而引导，例如，熟练的护士会少量多次地喂食，就像其中一种食物的一半被消化一样。给予多种多样的教导，总会有一种能够理解。陷入偏执的思维是，执着于自己的法，并试图贬低他人。那是因为执着于自己的一方，是时候解开吝啬的结了。教授如杜鹃鸟的叫声般，是多种多样的法。例如，像杜鹃鸟一样舍弃对声音的执着。言辞华丽的思维，精通于口头表达是，不理解意义，但言辞非常精通。那是因为不理解意义，所以分别念的风在吹动。是时候束缚分别念的风了。教授就像给孩子指月一样，法因此衰退。例如，就像给孩子指月亮，用手指引导他们看，他们才能看到一样。依靠他自己的话语，努力去理解法义的含义，这就是教授。因此，要扭转这些不具备的思维，看看是否能驯服。如果不能驯服，那么具备的智慧如何在相续中生起呢？闻所生慧是，执着于名相，即抓住词语。思所生慧是，执着于名相和意义两者，即连接词语和意义进行思考。修所生慧是，执着于意义，即不散乱地放松。在相续中修习这三种智慧有三种方式，即讲述。首先，将必要性与因果关系结合起来，分为两种。首先，在必要性的方面有三种。闻所生慧就像口渴的人寻找水一样，需要的是，例如，就像口渴的人用身语意三门努力寻找水一样，闻法也应该用身语意三门努力地去寻找，在闻法方面努力。思所生慧就像吃东西直到饱腹一样。例如，就像饥饿的人吃东西直到吃饱一样，在没有得出结论之前要不断思考。修所生慧
English
May a union of non-dual view and practice arise. May the five poisons be removed. The mind of ignorance, being foolish by nature, is not understanding, not knowing, but a state of utter darkness. That is not helpful, as it builds a dark house of ignorance. Instructions are like food for the sick; guide according to what the disciple desires. For example, just as a skilled nurse feeds small amounts frequently, so that half of one food is digested, by giving various instructions, one will eventually be understood. To fall into biased thinking is to be attached to one's own dharma and to try to subdue others. Because one is attached to one's own side, it is time to untie the knot of miserliness regarding the meaning. Instructions are like the call of the cuckoo, which is a variety of dharmas. For example, like the cuckoo, abandon attachment to sound. A mind of eloquent words, being fully versed in rhetoric, is when one does not understand the meaning but is very skilled in words. Because one does not understand the meaning, the wind of conceptual thought is blowing. It is time to bind the wind of conceptual thought. Instructions are like pointing out the moon to a child, and the dharma declines. For example, just as when pointing out the moon to a child, they see it by focusing their eyes on the finger, so by relying on one's own words, one strives to understand the meaning of the dharma, and that is instruction. Therefore, turn around those minds that are not endowed, and see if they can be tamed. If they cannot be tamed, how does the wisdom that is endowed arise in the mindstream? The wisdom that arises from hearing is to cling to the name, that is, to grasp the words. The wisdom that arises from thinking is to cling to both name and meaning, that is, to connect words and meaning and to think about them. The wisdom that arises from meditation is to cling to the meaning, that is, to relax without distraction. There are three ways to cultivate these three wisdoms in the mindstream, which are to enumerate them. First, combine the necessity with the cause and effect, which are divided into two. First, there are three aspects of necessity. The wisdom that arises from hearing is like a thirsty person seeking water, which is necessary. For example, just as a thirsty person seeks water with effort through body, speech, and mind, so too, when listening to the dharma, one should seek water with effort through body, speech, and mind, and strive in the direction of hearing. The wisdom that arises from thinking is like eating food until one is full. For example, just as a hungry person eats food until they are full, one should continue to think until a conclusion is reached. The wisdom that arises from meditation
Chinese
智慧因疲惫而昏睡，譬如因疲劳而无自主地入睡一般，对两种智慧精通后，自然安住于空明的状态中。第二，因果的三种方式。听闻所生的智慧，犹如天空降雨一般，应当反复不断地进行。这样做，就会生起如大地生长草木一般的思惟所生智慧。这样做，禅修所生的智慧就会像草木结出果实一般成熟。具体来说，是遣除和生起的方式，分为两种。第一，遣除不具足的自相续的三种方式。以听闻所生的智慧遣除器皿侧面破损，譬如在侧面破损的器皿中，无论倒入什么也只能留下一半。这是什么原因呢？是因为侧面破损的原因。对此，方法就像修补破损的侧面一样，通过听闻来弥补未领悟的破损之处，通过反复听闻来弥补并遣除它。以思惟所生的智慧遣除器皿底部漏掉，譬如在底部有洞的器皿中，无论倒入什么也无法存留。这是什么原因呢？因为底部有洞。对此，方法就像堵住底部一样，即使在听闻时领悟了，但因为遗忘而导致底部漏掉，通过思惟来避免遗忘，从而遣除它。以禅修所生的智慧遣除器皿口部倒扣，譬如在口部倒扣的器皿中，无论倒入什么，也只会从外面滑落，一点也无法进入。这是什么原因呢？因为口部倒扣。对此，方法就像将口部翻过来一样，即使听闻和思惟了，也完全没有融入自相续，通过禅修来解脱自相续，从而获得果实。三种在相续中生起具足智慧的方式，听闻所生的智慧以锋利并淬火的方式生起，譬如对九种铁等进行捶打的铁水和原本就锋利的刀剑进行淬火，就能达到所击必断的效果一样，对于具有智慧的人来说，通过听闻就能达到所击必断的效果，从而如实地证悟意义。思惟所生的智慧以火烧草原的方式生起，譬如火在草原上从小火蔓延成大火一样，思惟能使词句和意义都得到扩展。禅修所生的智慧以如意宝珠能满足一切需求的方式生起，譬如如意宝珠