Chinese
低劣的口诀难以理解，以前理解了就要在理解的基础上努力。如果没有理解，就不要让习气控制，要努力理解其意。在理解的基础上努力很难，以前努力了就要在努力的基础上稳固。如果没有努力，就不要让业力控制，无论如何都要努力。在努力的基础上稳固很难，以前稳固了就要获得果实。如果不稳固，就不要让散乱控制，要一心一意地稳固。获得果实很难，以前获得了就要做利益众生的事情。如果没有获得，就不要堕入八难之处，稍微想一下。呼气是努力，吸气是生命。在吸气的时候，菩提心的安乐像白色的光芒一样出现，击中明点，就像向煤炭的火焰吹气一样，发出咔哇的声音，它充满全身，使身体从头到尾都充满喜悦。调伏放逸的方法是：首先，阻止进入的门。观想自己拿着宝剑或剃刀，用它斩断颈部，观想罗玛脉、江玛脉、昆达里尼脉三脉空空荡荡。用自己的手按压头顶，观想三脉的开口被切断，一片漆黑。切断轮回的道路是：观想自己剖开心脏，将分别念放入其中并混合，分别念无法逃脱，即使逃脱也无法从身体中逃脱。埋藏安住的根本是：因为分别念的所依是心，所以观想将心连根拔起并丢弃。观想自己的腹部空空荡荡，这是密宗最殊胜的方法，因为所依是分别念，所以用分别念来摧毁分别念，用污垢来清洗污垢，就像用小狗来引出小狗一样。如果放逸变得难以控制，就这样做。如果没有，就不需要，据说用见解来调伏就足够了。三种寻找菩提心的方法是：像寻找未驯服的野马一样：未驯服的野马如果被套上缰绳，就会再次挣脱。就像强壮的人用鞭子抽打它，让它随意奔跑，最终让它屈服一样。如果觉知散乱，就不要抓住它，让它随意游走，它自然会回来。像寻找珍宝一样：如果珍宝埋藏得好，就不会被盗贼发现，在需要的时候就可以使用。同样，如果一开始就修得好
English
It is difficult to understand inferior instructions; if you have understood them before, you should strive to be effective on the basis of that understanding. If you have not understood them, do not let habitual tendencies control you; strive to understand the intention. It is difficult to be effective on the basis of understanding; if you have been effective before, you should stabilize on the basis of that effectiveness. If you have not been effective, do not let karma control you; you must strive to be effective. It is difficult to stabilize on the basis of effectiveness; if you have stabilized before, you should attain the result. If you do not stabilize, do not let distraction control you; you must stabilize single-pointedly. It is difficult to attain the result; if you have attained it before, you should benefit beings. If you have not attained it, do not fall into the eight unfavorable conditions; think about it just a little. Exhaling is effort, inhaling is called life. During inhalation, the bliss of bodhicitta arises like a white radiance and strikes the bindu, like blowing on a charcoal fire, making a "kawa" sound. It fills the entire body, filling the body from head to toe with joy. The method of taming wildness is: first, block the door of entry. Imagine that you are holding a sword or razor, and imagine cutting off the neck with it. Imagine that the three channels—Roma, Kyangma, and Kundalini—are completely empty. Press down on the crown of the head with your own hand, and imagine that the openings of the three channels are cut off, and it becomes pitch black. Cutting off the path of wandering is: imagine that you are cutting open your heart, and put wandering thoughts into it and mix them together. The wandering thoughts cannot escape, and even if they escape, imagine that they cannot escape from the body. Burying the root of abiding is: because the support of wandering thoughts is the heart, imagine that you are uprooting the heart and throwing it away. Imagine that your abdomen is completely empty. This is the most profound method of secret mantra, because the support is wandering thoughts, so use wandering thoughts to destroy wandering thoughts, use dirt to wash away dirt, just like using a puppy to bring out a puppy. If wildness becomes uncontrollable, do this. If not, it is not necessary; it is said that it is sufficient to tame it with view. The three methods of seeking bodhicitta are: like seeking an untamed wild horse: if an untamed wild horse is lassoed, it will break free again. Just as a strong person whips it and lets it run wherever it wants, and eventually makes it submit, if awareness wanders, do not grab it; let it wander wherever it wants, and it will naturally return. Like seeking a precious treasure: if a treasure is well hidden, it will not be found by thieves, and it can be used when needed. Similarly, if you meditate well from the beginning
Chinese
知道所有显现都可作为禅修之助。 如同王妃般安住，如同国王统治一切，即使对王妃心生爱慕，也无法随意行事。同样，一旦了知一切皆为法性，分别念便无法生起。 接下来是三种量： 明晰的量，如同芝麻油灯。油灯无需其他事物来照亮，它自身就能发光。同样，心性也是自明的，不像白色的雾气，而是无有对境的清明澄澈。 不动摇的量，如同大海的深处。即使海面波涛汹涌，深处依然不动。同样，任何分别念都无法动摇，而是如火焰般稳定。 柔软平和的量，如同棉花的绒毛。身体轻盈柔软。 三种暖相： 外暖，感觉不到身体的存在。内暖，感觉不到气息的流动。密暖，无念的喜乐自然生起。 如果能安住，就能明晰。 接下来是三种征兆： 外征兆，出现预言。例如：‘善男子，你的见解有这个错误，修行的处所是这里，你该开始修行了。’等等。 内征兆，生起神通，因为智慧能够分辨精华和糟粕。 秘密征兆，将显现转化为道用。 接下来，第五个是以十种禅修显现来辨认禅修者。 如上所述，如果精进禅修，就会产生体验。 这十种是：外禅修显现三种，内禅修显现三种，秘密禅修显现三种，以及最终极的一种。 外三种是： 感觉身体是空性的，感觉身体不存在，感觉身体是碎片。据说这些主要来自奢摩他。 内三种是： 感觉是白色的雾气，感觉房屋等是白色的雾气。 感觉意识已经成佛，感觉意识已经消失。 感觉意识已经断灭，感觉意识已经消失。 秘密禅修显现三种是： 感觉有火焰，感觉有旋涡，感觉有喜乐。 最终极的一种是： 觉性在自身解脱。据说一切显现和存在都在自解脱中，这非常重要。 接下来，第六个是通过生起次第、圆满次第和去除障碍
English
Knowing that all appearances can be used as an aid to meditation. Abiding like a queen, just as a king rules everything, even if he is enamored with the queen, he cannot act arbitrarily. Similarly, once you know that everything is the nature of reality, discursive thoughts cannot arise. Next are the three measures: The measure of clarity, like a sesame oil lamp. The lamp does not need anything else to illuminate it; it shines by itself. Similarly, the nature of mind is self-luminous; it is not like white mist, but clear and transparent without an object. The measure of immovability, like the depths of the ocean. Even if the surface of the ocean is turbulent, the depths remain still. Similarly, no discursive thoughts can shake it; it is stable like a flame. The measure of softness and gentleness, like the down of cotton. The body is light and soft. The three heats: Outer heat, not feeling the existence of the body. Inner heat, not feeling the movement of breath. Secret heat, the bliss of non-thought arises naturally. If you can abide, it will be clear. Next are the three signs: Outer signs, predictions appear. For example, 'Son of noble family, your view has this fault, the place of practice is here, you should start practicing,' and so on. Inner signs, clairvoyance arises because wisdom can distinguish essence from dross. Secret signs, transforming appearances into the path. Next, the fifth is identifying the meditator with the ten meditative appearances. As mentioned above, if you practice diligently, experiences will arise. These ten are: three outer meditative appearances, three inner meditative appearances, three secret meditative appearances, and one ultimate appearance. The outer three are: Feeling that the body is empty, feeling that the body does not exist, feeling that the body is in pieces. It is said that these mainly come from shamatha. The inner three are: Feeling like white mist, feeling that houses etc. are white mist. Feeling that consciousness has gone to Buddhahood, feeling that consciousness has disappeared. Feeling that consciousness has been cut off, feeling that consciousness has disappeared. The three secret meditative appearances are: Feeling that there is a flame, feeling that there is a vortex, feeling that there is joy. The ultimate one is: Awareness is liberated in itself. It is said that all appearances and existence are self-liberated, which is very important. Next, the sixth is removing obstacles through the generation stage, completion stage,
Chinese
如果像上面那样禅修，任何时候都不要陷入昏沉，否则就是生起魔障。用见解来解脱魔障，就是听闻诀窍，或者将所显现的和心用于实践，进行观察，如果在见解上放任自流地禅修，就会有效果。用行为来解脱魔障，就是指秘密行和种性行。首先，秘密行是指在寂静的寺庙里，将身体裸露等，观察是否感到害怕并安住于禅修中。如果不安住，就进行禅修。如果安住，就是种性行，可以进行行为。如果去了城镇和集市，像前面那样做了之后，不再感到害怕，那么就可以与手印母进行结合，以及进行度化等的行为的时机就成熟了。食物解脱魔障，就是吃对身体有益的好食物。第七，用四种智慧摧毁四魔，就是将烦恼魔视为道路。瑜伽士无论生起什么烦恼，都不应否定或抛弃，而应将其视为法性。将蕴魔视为幻象，瑜伽士，你这样的蕴，是无常的，不稳定的，无论何时都会成为饥饿的狗和饥饿的狼的食物。虽然受到了尊重，但最终还是要被抛弃的，为了用于修行，稍微吃一点食物，这样将其视为幻象，对蕴没有执着，从而摧毁了蕴魔。将天子魔视为朋友，无论出现什么魔的行为领域，都将其视为朋友。将死魔视为般若波罗蜜多，在死亡的时候会显现。第八，用三种混合的方法将禅修托付给主人，白天的时候与工作和农业混合，像要从事的田地一样，也是没有自性的，自己的心，自己也是没有自性的。晚上的时候与睡眠混合，不要说现在停止禅修去睡觉，即使在睡觉的时候也要禅修，即使在睡觉的时候也不要离开禅修，据说这样可以切断梦境的延续。死亡的时候与死亡混合，在临终的时候会显现。第九，用四种地来切断歧途，通过对治沉没和掉举来切断凡夫的歧途。认为一切都是空性的想法。
English
If you meditate as above, never fall into dullness at any time, otherwise it is the arising of demonic obstacles. To liberate demonic obstacles with view is to listen to the key instructions, or to apply what appears and the mind to practice, to observe, and if you meditate letting go in the view, it will be effective. To liberate demonic obstacles with behavior refers to secret conduct and lineage conduct. First, secret conduct refers to being naked in a secluded monastery, etc., observing whether one feels afraid and abides in meditation. If one does not abide, then meditate. If one abides, it is lineage conduct, and one can engage in behavior. If one goes to towns and markets, and after doing as before, one no longer feels afraid, then the time is ripe to unite with a mudra consort, and to engage in liberating activities, etc. Food liberates demonic obstacles, which is to eat good food that is beneficial to the body. Seventh, destroying the four maras with four kinds of knowledge is to know the afflictive mara as the path. Whatever afflictions arise for the yogi, they should not be negated or abandoned, but should be regarded as the nature of reality. To know the skandha mara as an illusion, yogi, a skandha like you is impermanent, unstable, and will always become food for hungry dogs and hungry wolves. Although respected, it will eventually be discarded. In order to use it for practice, eat a little food, thus regarding it as an illusion, without attachment to the skandhas, thereby destroying the skandha mara. To know the son of the gods mara as a friend, whatever arises in the realm of demonic activity, regard it as a friend. To know the Lord of Death mara as the Perfection of Wisdom, it will manifest at the time of death. Eighth, entrusting meditation to the master with three methods of mixing is to mix with work and agriculture during the day. Like the fields to be worked, it is also without self-nature, one's own mind, and oneself is also without self-nature. To mix with sleep at night, do not say now stop meditating and go to sleep, even when sleeping, meditate, even when sleeping, do not depart from meditation, it is said that this can cut off the continuation of dreams. To mix with death at the time of death, it will manifest at the time of death. Ninth, cutting off the wrong paths with the four grounds is to cut off the wrong paths of ordinary beings by counteracting sinking and agitation. The thought that everything is emptiness.
Chinese
如果执著于地，那就是断见。因为执著本身在自身解脱，没有执持，所以断除了断边的过失。四禅的过失也因执著本身在自身解脱而断除。大乘禅定的过失是中观和唯识，即对显现进行美化后进行禅修。在此，像秃鹫一样禅修就能断除。༈ 第十，四种利益显示功德：今生的利益是，做一百个苯教仪式不如禅修一坐。༈ 长寿的利益是，在一切生世中，没有比禅修这个能获得菩提的方法更接近的方法了。包含一切功德的利益是，一切善行的利益都包含在此。轻松而意义重大的利益是，轻松，即一旦体验到，无论如何禅修都可以。意义重大，即获得无上成就。༈ 行为有三种：与智慧相应的行为是，如果见解和禅修混淆，就没有什么善要接受，没有什么恶要抛弃。为什么呢？因为知道善也没有自性，恶也没有自性。这是根器上等者的行境。其中有三种：像否认一样的行为是，食物没有净秽之分，衣服没有好坏之分，心没有喜欢不喜欢之分。像小孩一样的行为是，小孩高兴时哭，哭时高兴，要走时坐，要坐时走。同样，行为上没有取舍，对亲人要慈爱时禅修，要攻击时慈爱，没有定准。像哑巴一样的行为是，不进行人世间的谈论等任何行为，安住于此，这是背离轮回之法。这是根器上等者的行为，因为见解没有执著，所以行为上没有取舍。༈ 与方便相应的行为是，如果像上面那样见解和禅修没有混淆，就称为区分善恶的行为，即接受善，抛弃恶，行持善业等与法相应的行为。身语意三门的行为是，没有欺骗，没有虚假，没有造作，自然而然产生的。༈ 对于懒惰的人，临终时的教诲是，六随念。忆念死亡是