English
Ya na la thug. Then, what the Tsanpos and monks in Tibet possessed was that during the time of Langdarma's suppression of Buddhism, the lineage of the masters of characteristics was interrupted because the monk Yeshe Wangpo created obstacles. Those documents about their intentions, and the gradual teachings of Kamalashila (Sanskrit: Śāntarakṣita), etc., should have doubts eliminated. Afterwards, do not rely on a teacher, and for the Inner Tantra, there is Maha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), the method is the essential instruction of the great desire Samadhi, and the essential instructions of Bindu, etc. The essential instructions of the upper and lower doors, and the lineage of Lhakdro Lhabu Rinchen is unbroken. Pai's Yoga Ati (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), for these, one should obtain the essential instruction of non-action, through ear transmission. Details will also be explained below. In short, cut off doubts about methods, methods of mind training, and ways of conduct, etc., make tsatsas, near offerings, empty bridges, clear road obstacles, build stupas and temples, establish large monastic communities, recite vast sutras, perform great Dharma wheels, be friends to those who suffer, heal patients without discrimination, and make vast offerings, etc., strive to do as much as possible. For the Great Vehicle Tantra, in particular, receive many empowerments, open many mandalas, perform vast fire pujas, also respect the monastic community as a place of offering, act as a field of compassion, and strive to build meditation places, etc. In addition, eliminate attachment to food, wealth, and other worldly things, make resolutions, and fully prepare the necessary conditions in advance, etc. The essential instructions of Bodhicitta say: The preliminary preparations for entering the profound. Cut off hesitant doubts, purify sins, generate Bodhicitta, the merit force of the yogi assembly, all the various methods shown, do them properly and to the best of your ability, and all immediate actions, do them so that you will not regret them later. This is the meaning of what is said. The necessity is that there is no need to seek the path from the place of meditation, obstacles will not arise, it will not become empty, it will not be led by others, and it will not be distracted later.
Chinese
努力地去做。然后，舍弃世俗的财物是：食物和财物的自性，是分别念的影像显现，是不真实的，是错误的，是无常的，没有利益的，是束缚的因。要像对待泥土石头一样看待它们。对于自己所拥有的财富仓库、马牛等等，不要执着。就像这样：过去死去的人们，总是期待着，积攒食物和财物，却背负着罪恶的果报和愚昧的自身。为了食物和财物，身体自己都无法支配。即使穿着最好的衣服，吃着最美味的食物，如果耽误了修行的意义，就如同畜生一样。如同野兽吃得很好，耕牛吃得很饱一样。同样，要像丢弃不干净的粪便一样丢弃它们。这就是它的意思。另外，舍弃亲人和贪恋。父母、国王、领主、兄弟、妻子、朋友、乡亲等等，就像这个世间的客人，聚集在一个地方一样，终究是要分离的。即使在这里暂时地以快乐的贪恋来对待他们，也会变成夺取菩提的敌人。不要受他们的支配。要像狐狸看到别人就逃跑一样，不要执着。今生共同业缘的亲戚眷属们，只不过是旅店的客人一样，最终各自离去。父母等等，朋友、亲戚、血亲们，成为痛苦的帮凶，商议轮回之事，导致暂时和最终的毁灭。听从他们，寄托希望，岂不是疯了吗？因此，自己的身体也是会衰败的。所以，要像狐狸一样迅速逃离，独自前往寂静的地方。这就是它的意思。学习的堪布说，在修行的时候，不应该亲近任何人。为什么呢？因为所有的人都怀着野蛮的心，寻找着能得到什么利益，因此会妨碍修行的道路。他们会强烈地称不亲近的人为亲近，称不友善的人为友善，到处寻找机会，伺机而动。达摩多罗的《大论》中也说，不要与轮回的亲属交往。比起那些，妻子因为与微小的贪嗔痴等烦恼相伴，所以被称为妻子。永不满足的罗刹女，贪恋的龙女，虚假的财物聚集，以及敌人，母亲和
English
Strive with diligence. Then, abandoning worldly wealth is: the nature of food and wealth, the appearance of images of conceptual thought, is untrue, erroneous, impermanent, unable to benefit, and is the very cause of bondage. Think of them as being like earth and stones. Do not be attached to whatever wealth storehouses, horses, cattle, etc., you have. Furthermore: All the people who died in the past, constantly hoping and accumulating food and wealth, bear the burden of the ripening of sinful deeds and their own ignorance. For the sake of food and wealth, one does not even have the power to use one's own body. Even if one wears the finest clothes and eats the most delicious food, if one delays the meaning of meditation, one is like an animal. Like a wild animal that eats well, or a plowing ox that has a happy belly. Likewise, discard them like impure excrement. That is the meaning. Furthermore, abandon relatives and attachments. Parents, kings, lords, siblings, spouses, friends, fellow countrymen, etc., are like guests in this world, gathered in one place, destined to part at any time. Even if one cherishes them here with temporary and joyful attachment, they will become enemies who steal away enlightenment. Do not give in to their influence. Like a fox fleeing when it sees someone else, do not be attached. Relatives and family who share karma in this life are merely like fellow travelers in an inn, and will eventually go their separate ways. Parents, friends, relatives, and kin become accomplices in suffering, plotting the affairs of samsara, leading to ruin in the short and long term. Listening to them and placing your trust in them, is that not madness? Therefore, even your own body is subject to decay. Therefore, like a fox swiftly escaping, go alone to a solitary place. That is the meaning. The learned Khenpo said that when meditating, one should not associate with anyone. Why is that? Because everyone is driven by a wild mind, seeking whatever gains they can find, and thus they hinder the path of Dharma. They vehemently call those who are not close, close; those who are not friendly, friendly; and they go about seeking opportunities, looking for any chance to gain something. In the great commentary of Lord Dharmottara, it is also said, "Do not befriend the relatives of samsara." More than those, a wife is called a wife because she is accompanied by the scent of small attachments, hatred, and ignorance. An inexhaustible Rakshasi, a clinging Naga woman, a false accumulation of wealth, and an enemy, mother and
Chinese
此外，对于任何微小的关联也产生执着而不修持也要断除。也就是说，从王位、世间和彼岸，拿来无常的比喻。以前的享受，现在不是无常，以后不是无常，自性不是常。没有到来的不会改变。因为是从福德之因产生的缘故。那也是一瞬间的事。因此，一切享受都会改变。如果说重要的事情要清楚地做，以后再修持。那么，就像水波一样没有尽头。如果未死之前事情做不完，死了之后尸体能悠闲地修持吗？因此，要像唾沫一样舍弃享受。这是其中的意思。总的来说，最初有业之人像那样思考也要抛弃，不是说亲戚朋友等像敌人一样，而是不要执着。诺。通过行持大乘的法道，如果仔细观察那些，就没有。如果放下，就显现。显现和不显现也只是暂时的假立，自性上没有什么可以假立思考的，对什么人产生执着呢？要知道连一丝一毫可以执着的事物都没有。要知道的本身也是暂时的。像这样，以对一切都不执着的意念，在寂静处长久地进行意义的分析。如果因为在寂静处太久而感到厌倦，就应该这样思考：城镇和喧嚣的特征是，从小的时候开始，就是无常、痛苦、非常混乱、非常散乱、意义消失、争吵很多、成为争吵的原因、生起烦恼的根源等等、烦恼增多、相续不能调伏、完全不能忍受、不稳重、是迅速生起的法、是完全厌倦的法、菩提非常遥远等等，这样思考，各自了知调伏。莫。住在那里面的功德是，之前的过患消除本身也是功德。在《三摩地王经》中宣说了寂静处的功德。此外，在众多显密经文中说，寂静处是远离罪恶不善之法的地方，相续变得非常寂静，没有争吵，不积累不生起烦恼，与具誓者亲近，梦兆清晰，神通显现，意义
English
Furthermore, one must also abandon cultivating non-attachment to even the slightest association with anything. That is to say, taking the example of impermanence from kingship, the world, and the other shore. The enjoyments of the past are not impermanent now, not impermanent in the future, and not permanent in nature. What has not come will not change. Because it arises from the cause of merit. That too is only for a moment. Thus, all enjoyments change. If one says that important matters should be done clearly and cultivated later, then, like ripples in water, there is no end. If one cannot finish one's affairs before dying, will one leisurely cultivate the corpse after death? Therefore, one should abandon enjoyments like spittle. That is the meaning of it. In general, those who are initially karmically inclined should also abandon thinking in that way, not that relatives and friends are like enemies, but one should not be attached. No. By practicing the Dharma path of the Great Vehicle, if one examines those things closely, they do not exist. If one puts them down, they appear. Appearance and non-appearance are merely temporary designations. In essence, there is nothing to designate or think about. To whom would one be attached? One should know that there is not even a particle of something to be attached to. Even the knowing itself is temporary. Thus, with a mind unattached to everything, one should prolong one's stay in solitude and analyze the meaning. If one becomes weary of being in solitude for too long, one should think like this: the characteristics of towns and crowds are that from a young age, they are impermanent, suffering, very chaotic, very distracting, meaning is lost, there are many quarrels, they become the cause of quarrels, they arouse the roots of afflictions, etc., afflictions increase, the continuum is not subdued, they are completely unbearable, unstable, they are of the nature of arising quickly, they are of the nature of being completely weary, enlightenment is very far away, etc. Thinking in this way, each one knows how to subdue. Mo. The qualities of staying there are that the elimination of previous faults is also a quality. In the Sutra, the King of Samadhi, the qualities of solitude are spoken of. Furthermore, in many Sutra and Tantra teachings, solitude is a place that is separated from sinful and non-virtuous dharmas, the continuum becomes very peaceful, there is no quarreling, afflictions are not accumulated or aroused, one is close to oath-bound beings, dreams are clear, clairvoyance arises, meaning
Chinese
应当忆念已经宣说的证得无上圆满菩提等等。无论谁安住在城市中央，证得殊胜的菩提佛陀，像那样的佛陀以前从未出现，没有出现过，现在也没有住世。应当忆念这些话语。大多数时候，应当思维各自自性空性的意义。经部宗认为，世俗是依靠因缘和合的实物，是关系聚合的施舍的本体。木头是真实的空性，如马显现也只是幻象，胜义谛中，它没有本体，没有相状，没有特征，远离因果，应当了知它远离八种和三种戏论边。密咒内道者认为，二谛无别的真如，自证的智慧，以任何边都无法了知的意义，忆念一切空性，必定会证悟成佛。应当这样做。殊胜瑜伽是任运成就的法性，所立自宗不是通过破除而空性，而是本来空性，甚至远离空性的名言本身。由于没有忆念，如果忆念，谁会为谁悲伤？谁又会为谁欢喜呢？通过那个意义，不消除悲伤就会成佛。详细内容将在各自的见解论著中在下面阐述。名为《瑜伽眼之禅定》的广大释论中，住处、誓言、先做之事、舍弃贪执和消除忧愁的意义已经阐述，这是第一品的内容。像这样完成一切应做之事后，在趋入意义之时，也按照因的乘的宗义，有根器敏锐和迟钝的差别，分为渐次和顿悟。其中渐次是印度大学者卡玛拉希拉的观点，是不圆满的不了义经部宗。顿悟是光明守护和学着达摩罗所传承的，在藏地，达摩达拉从东方越过大海而来，到达汉地良谷，汉地的国王隋炀帝也拜见了堪布。堪布知道汉地国王不是真正理解，于是前往卡拉楚，僧人卡西、刘基和瓜纳洪等人心生嫉妒，李继先后多次给堪布下毒。