Chinese
如果存在听闻，思维和禅定，就不会不知道伟大的自我没有作为。还有，进入阿努瑜伽的方式是：玛哈瑜伽会特意做任何事。比那更殊胜，显明的阿努瑜伽也，安住在舍弃中，虽然说没有特意要做的事，但从前者来看，（阿努瑜伽）区分父续母续，进行颜色数量的努力，考察意义，开显门和根本，在不可思议的状态中，刹那间生起无数本尊并成办事情，这样认为就错了。这样说就很清楚了。 索南，指的是福德的集合。从身体方面顶礼，从语言方面念诵，从意方面生起信心和欢喜或者忏悔等等，总之依靠身语意三门不同的行为，积累广大的福德善根，从而圆满具足进入智慧资粮的条件。 耶谢，指的是智慧的集合。无论是显宗还是密宗，依靠作为道之条件的福德资粮，逐渐进入各种各样的心住次第，成就广大的止观智慧资粮，从而现证无上圆满菩提。 措巴，是一种古语的说法。如果按照现代的说法，和“等等”或者“以及等等”意思相同。 定，导师衮桑多杰所著的《口耳传承珍宝金刚桥》的窍诀正文释中这样说到：禅定也有四种说法。1）执持专注的禅定。2）周遍无边的禅定。3）本元任运成就的禅定。4）自性清净的禅定这四种。1）执持专注的禅定是：外道认为常有，或者断见者认为没有，或者密宗认为双运是真实的，或者大手印者认为显空无别，或者波罗蜜多认为无别不可说，这些是上乘的禅定。那个禅定有执持一方的深细的边。
English
If there is listening, thinking, and meditation, one will not fail to know that the great self has no action. Also, the way to enter Anu Yoga is: Maha Yoga specifically does anything. Even the more excellent and clear Anu Yoga, abides in abandonment, and although it is said that there is nothing to do specifically, from the former point of view, (Anu Yoga) distinguishes the father tantra and mother tantra, makes efforts in color and number, examines the meaning, reveals the door and the root, and in an inconceivable state, instantly generates countless deities and accomplishes things, thinking this is wrong. This is clear from what is said. Sonam, refers to the collection of merit. Prostrating from the body, reciting from the speech, generating faith and joy or confessing from the mind, etc., in short, relying on the different actions of the three doors of body, speech, and mind, accumulating vast collections of merit and virtue, thereby fully possessing the conditions for entering the wisdom accumulation. Yeshe, refers to the collection of wisdom. Whether it is Sutra or Tantra, relying on the accumulation of merit as a condition of the path, gradually entering various stages of mind-abiding, accomplishing vast collections of Shamatha and Vipassana wisdom, thereby realizing the supreme perfect Bodhi. Tsopa, is an ancient way of speaking. If according to modern terms, it has the same meaning as "etc." or "and so on." Tingdzin, as stated in the explanation of the key instructions of the "Oral Transmission Precious Vajra Bridge" composed by Master Kunsang Dorje: There are also four aspects of Samadhi. 1) Samadhi of single-pointed focus. 2) Samadhi of all-pervading boundlessness. 3) Innate spontaneous Samadhi. 4) Samadhi of self-nature purity. 1) Samadhi of single-pointed focus is: heretics believe in permanence, or nihilists believe in non-existence, or secret mantra practitioners believe that union is real, or Mahamudra practitioners believe that appearance and emptiness are inseparable, or Paramita practitioners believe that inseparability is inexpressible, these are the Samadhis of the higher vehicle. That Samadhi has a deep and subtle edge of clinging to one side.
Chinese
因此，这不是一个单一执着的禅定。2）所有这些禅定都没有舍弃自己的心，完全圆满的心性也是清晰、无分别、安乐、本体不可分割地证悟，因此，单一执着的禅定也没有舍弃，本来任运成就，在不可分割之时，不可分割之事的周遍。在不可分割之事中，不可分割之事的智慧边际或语言边际，即使是细微之处也不存在，因此是远离周遍的禅定。3）如果没有做到远离边际之义，那么在未造作的本元中，一切义都任运成就，因此是本元任运成就的禅定。4）在那个义中，任何智慧的形象都不存在，因为自性清净，因此是自性清净的禅定。自性清净的那个，对于远离思虑的智慧或言说的词语的甚深义不改变，因此是禅定之最。习气清净。一般来说，习气是指业和烦恼的残留，例如，装过香的容器里即使没有香，但它的残留或气味也会长期存在。这里需要清净禅定的习气，即外续三部时，对本尊显现执着的习气，以及内续三部时，对禅定安乐之味执着的习气，乃至细微的所知障都要清净。静虑。意思是专注一境，无论是带有目标所缘的有相，还是无相，都能不被分别念所动摇，或者无法动摇，安住于稳固的寂止，这与六度中的静虑相同。安乐之味。意思是安住于静虑时，体验和感受到的安乐之味，虽然超离言思，但就像哑巴品尝蔗糖的味道一样，体验到无尽的殊胜安乐。能取所取之边。意思是外在显现的器情所摄的色声香味触法，无论内外都不存在，但由于境的习气，显现为存在于外境，在心中显现，并对它们执着为实有，从而进行取舍。
English
Therefore, this is not a single-pointed fixation samadhi. 2) All those samadhis, without abandoning one's own mind, the completely perfect nature of mind is also clear, non-conceptual, blissful, and the essence is realized as indivisible. Therefore, the single-pointed fixation samadhi is also not abandoned, but is spontaneously accomplished from the beginning. At the time of indivisibility, the pervasiveness of indivisible activity. In indivisible activity, the edge of the wisdom of indivisible activity, or the edge of words, even a subtle point does not exist, therefore it is a samadhi free from pervasiveness. 3) If the meaning of being free from extremes is not realized, then in the uncreated original nature, all meanings are spontaneously accomplished, therefore it is the samadhi of spontaneously accomplished original nature. 4) In that meaning, no aspect of wisdom exists, because it is naturally pure, therefore it is the samadhi of naturally pure. That which is naturally pure does not change for the profound meaning that is free from the wisdom of thought or the words of speech, therefore it is the best of samadhi. Purifying habitual patterns. In general, habitual patterns refer to the residue of karma and afflictions. For example, even if there is no fragrance in a container that has contained fragrance, its residue or smell will remain for a long time. Here, it is necessary to purify the habitual patterns of samadhi, that is, in the three outer tantras, the habitual patterns of attachment to the appearance of the deity, and in the three inner tantras, the habitual patterns of attachment to the taste of bliss in samadhi, and even the subtle obscurations of knowledge must be purified. Contemplation. It means focusing one-pointedly, whether it is with a sign of an object of focus or without a sign, one is not moved by conceptual thoughts, or cannot be moved, and abides in a stable calm abiding, which is the same as the contemplation among the six perfections. The taste of bliss. It means that when abiding in contemplation, the taste of bliss that is experienced and felt, although beyond words and thoughts, is like a mute person tasting the taste of sugarcane, experiencing endless and extraordinary bliss. The extreme of grasping and being grasped. It means that the phenomena of form, sound, smell, taste, and touch, which are included in the outer appearance of the vessel and its contents, do not exist either internally or externally, but due to the habitual patterns of the object, they appear to exist externally, appear in the mind, and are clung to as real, thus engaging in acceptance and rejection.
Chinese
对于作为执持之境的事物，称之为所执。对于所执之境，产生“这是色”、“这是声”等向外分别的念头，称之为所执分别。依赖于各种习气的阿赖耶识，以及由此产生的眼识等五识，和根识知境之后的意识，以及染污意，这八种识被称为能执之心或执持者。对于这些识的分别念，则被称为能执分别。之所以称为执持，是因为阿赖耶识习气的地基，其自性是无明，其相貌与任何显现境都无关，仅仅是无念的状态，因此是执持无色习气者。从这种状态中，仅仅生起清明觉性的部分，并且与境无关，这就是阿赖耶识。它执持色的习气。由此产生的五根识，也是无分别的，它们也执持由色所生的等持习气。染污意和意识二者执持欲的习气。这八识各自对自己的境，无论是无分别还是有分别，都是执持者，因此被称为执持。在《三摩地眼论》中说：关于身体的安放方法，从生起次第瑜伽以下，没有赤身裸体进行调整安放的情况，因为已经脱离了执持身体的观念。所以没有必要规定身体的坐姿。那么，是否要否定下方的跏趺坐等姿势呢？在没有执著身体之前，没有必要否定。如果没有特意去追求，那么无论是跏趺坐，还是仰卧、俯卧，怎么躺都不会有妨碍。瑜伽士应该怎么舒服怎么做，不要勉强。为了增强对此的信心，古姆琼说：身心未生无有根，随口调整无有罪。又说：如幻般知身，端坐跏趺亦不存，三种威仪住何处，无有特意无所为。瑜伽成就经中说：于彼无有住处与所依，彼处
English
That which acts as the object of grasping is called the "grasped." Regarding that object of grasping, the thought that arises outwardly, such as "This is form," "This is sound," etc., is called the "thought of the grasped." Relying on the alaya-vijñana, the basis of various habitual tendencies, and the five consciousnesses that arise from it, such as eye consciousness, as well as the mind consciousness that follows the root consciousnesses' knowing of objects, and the afflicted mind, these eight consciousnesses are called the grasping mind or the grasper. The conceptualization of these is called the conceptualization of the grasper. The reason for calling it grasping is that the ground of the alaya-vijñana's habitual tendencies, its nature is ignorance, its appearance is unrelated to any appearing object, it is merely a state of non-thought, therefore it is the grasper of formless habitual tendencies. From this state, only a part of clear and luminous awareness arises, and it is unrelated to objects, this is the alaya-vijñana. It grasps the habitual tendencies of form. The five root consciousnesses that arise from it are also non-conceptual, and they also grasp the samadhi habitual tendencies produced by form. The afflicted mind and the mind consciousness both grasp the habitual tendencies of desire. These eight aggregates, each with respect to their own objects, whether non-conceptual or conceptual, are graspers, therefore they are called graspers. In the Samadhi Eye Treatise, it says: Regarding the method of placing the body, from the generation stage yoga downwards, there is no adjustment of the naked body, because one has already separated from the concept of grasping the body. Therefore, there is no need to prescribe a fixed posture for the body. Then, should we negate the lotus posture and other postures below? As long as one does not fixate on the body, there is no need to negate it. If there is no deliberate pursuit, then whether in the lotus posture, or lying on one's back or face, there is no contradiction in lying in any way. The yogi should do whatever is comfortable, not forced. To increase confidence in this, Gumchung said: Body and mind unborn, without foundation, adjusting as one pleases is without fault. Again, it says: Knowing the body as illusion, there is no sitting upright or lotus posture, wherever the three conducts abide, there is no deliberate action or doing. The Yoga Accomplishment Sutra says: In that there is no dwelling place or support, that place
Chinese
调整身体没有必要。还有，禅定时身体保持寂静，不要调整。对于那个寂静，不调整它，那个本身就是本来（智慧）寂静之处。这是瑜伽士至上的境界。如是说。无边刹土为了我的身体，各种恶劣的身体没有舍弃。身体上的寂静也是为了寂静，正直地跏趺坐也没有必要。这些话的意思是，身体放松的方法没有必要做，做了也不阻止。那么，调整的过失是什么呢？如果调整身体，就仍然有对身体的执着，因为执着，无论何时也不会见到实义。因此，古姆琼说：以衡量的方式调整身心，那个上面有执着的橛子。成就者的教言中说：以执着来调整行为，那就是身体调整的过失。如是说，是错的。如是说。还有，禅定明灯中说：像这样不明白，特意调整三门并努力，那就是执着的橛子和障碍。对于无法调整的，调整本身就是分别的执着和橛子。通过这些可以明白。远离作为和寻找。这个词在所有大圆满的续部教言中非常著名，有些版本中“作为寻找”的意思是期望获得而寻找的行为，有些版本中“作为努力”的意思是以极大的努力来努力成办，虽然词语的表达方式有两种不同，但意义上没有任何差别。无论如何，自性任运成就的实相，从原始以来就没有被成办，任运成就的自性，比如镜子的特点是清晰而干净，是自性具有的，灯的特点是光明的显现是自性具有的，如果不具备这些特点，就像不是镜子和灯一样。本来基位的心髓菩提心，在那样的状态中没有圆满或者没有任运成就的法，所以现在以有分别的念头，通过目标、思考、相的方式来作为，或者以前没有的功德也无法寻找，显现为任运成就的自性。正直。一般来说，三门没有虚伪等，真实而正直的叫做正直。然而