English
Self-arisen wisdom merges with Dharma nature, without duality. Internally realizing the ultimate truth, free from all elaborations. Abiding in the state of non-dual emptiness, thus realizing the union of the two truths. The conceptual thoughts of extremes, such as appearance and emptiness, existence and non-existence, are exhausted. Where does the essence of wisdom abide? Such a union of bliss and emptiness, a view free from extremes, transcends effort. Cause and characteristic are not established in any way, and there is no turning back. The essence is emptiness, separated from the object of grasping and the grasper, and is not obscured by karma and habitual tendencies. In the nature of reality, the ground and root are not established, so there is no possibility of turning back from the three realms. Thus, the warmth of the third is shown. Now, the fourth, the way of abiding in that experience, is shown. The two phrases of the subject are known by the text. Now, the fifth, showing that the experience itself transcends the moving thoughts. The two phrases of mindfulness are clear in the text. Sixth, showing that the experience does not abide anywhere, the two phrases of speechlessness are clear in the text. Thus, these explain the twenty-seventh body meaning, which is different from the four wisdoms, and the special wisdom of the object is divided into six and declared. Now, the twenty-eighth body arrangement, which is different from the actual wisdom, shows the profound instruction on how to train in the object-dependent. The first of the seven points is to briefly show the object of focus, such as form, etc., that is, the three words "Furthermore," etc., which can be understood from the text and will be shown below. Now, the second is to show the training in the object of focus of form. The person who relies on it should have faith, abandon samsara, accept the future life, trust the lama and the Three Jewels, and turn away from worldly affairs. One should rely on a qualified lama, who is skilled in transforming desirable qualities into the path, has little desire for worldly things and is content, has great compassion and has perfected practice. After asking for instructions from him, one should strive to practice in order to enjoy the five desirable qualities. First, one must purify the three spheres for one's own lama. In addition, one should accumulate merit in those who can become special fields for accumulating merit. Then, taking the means of livelihood given by the lama, one should go to a monastery that is not disturbed by conditions, or to a very remote place.
Chinese
在坟地等其他难以通行的地方进行修习。也就是从色法的所缘开始，修习不悦意、令人不喜之物，从而从根本上扭转对轮回的执着。如果与心意相符，则修习色的颜色或形状，二者任选其一。或者先习惯于形状，再修习颜色，这是循序渐进的方式。接下来是修习形状：用木头、石头或泥土制作三个精美的正方形，放在自己面前，身体摆成狮子威严的姿势，首先像大象一样专注地凝视它，不要散乱，持续观看。然后长时间地昼夜观看，会发现这些事物没有自性。之后，通过长时间的反复修习，在一定的时间内，会看到外在的显现如同正方形的宫殿一般，这便是已经习惯的征兆。在这个时候，食物依靠气息，意识依靠风。特别是在适当的时候，可以适量饮用美酒，让气息缓慢地进入体内。这样做，外在的身体显现会变得没有自性，如同蜡烛的阴影一般。在这个时候，内在的心会变得清晰透明，远离执着。之后，在十一个月的时候，会看到身体如同堆积的谷物，呈现出碎片和颗粒状。在这个时候，内在的心会像镜子中的影像一样显现，但会看到它没有自性。之后，在二十个月的时候，会看到身体的微尘带有旋转，并且内在的心无论用什么理由都无法找到。而且，所有看到的微尘等事物都一定会呈现出正方形。同样，三角形、半月形、圆形、梯形、长形，无论修习什么，按照上述方法去做，必定能够成就。如果想要修习颜色，按照上述方法供养上师等，然后用各种沐浴来洁净自己的身体，在面前铺上蓝色的布，眼睛涂上乌鸦蛋黄和茜草混合的汁液，身体以母老虎的姿势躺卧，眼睛像狐狸一样斜视，不要散乱地观看，在适当的时候
English
Practice in cemeteries and other places difficult for others to traverse. That is, starting from the object of form, train in the disagreeable and unpleasant, thereby fundamentally reversing attachment to samsara. If it accords with the mind, then train in the color or shape of form, choosing either one. Alternatively, first become accustomed to shape, and then train in color, which is a gradual method. Next is training in shape: make three excellent squares out of wood, stone, or clay, and place them in front of you. Assume the posture of a lion's dignified stance, and first gaze at it steadily like an elephant, without distraction, for a long time. Then gaze at it for a long time, day and night, and these things will appear to be without inherent existence. Then, through prolonged and repeated practice, after a certain amount of time, external appearances will be seen as resembling a square celestial mansion, which is a sign of having become accustomed. At this time, food relies on breath, and consciousness relies on wind. Especially at appropriate times, one can moderately consume good wine, allowing the breath to enter the body slowly. By doing so, the external bodily appearance will become without inherent existence, like the shadow of a candle. At this time, the inner mind will become clear and transparent, free from clinging. After eleven months, the body will be seen as fragments and particles, like a heap of piled grains. At this time, the inner mind will appear like a reflection in a mirror, but it will be seen as without inherent existence. After twenty months, the subtle particles of the body will be seen with rotation, and the inner mind will be seen as impossible to find by any reason. Moreover, all things seen, such as subtle particles, will definitely appear as squares. Similarly, triangles, crescents, circles, trapezoids, and oblongs—whatever you train in, by doing as described above, you will surely accomplish it. If you want to train in color, perform the offering to the lama and so on as described above, then purify your body with various baths, spread a blue cloth in front of you, apply a mixture of crow's egg yolk and madder juice to your eyes, lie down in the posture of a tigress, and gaze without distraction with a fox-like sidelong glance, at the appropriate time
Chinese
当内心烦闷且心生不悦时，此时用好酒清洗身体，让具足誓言者进行加持。如此长久进行。夜晚也要点燃酥油灯进行。这样日夜不停地进行，凭借精进的力量，念诵三遍、六遍、十二遍时，所有显现都变成蓝色的火焰，感觉像是到了广阔的夏季草原上。之后五个月、十个月、二十个月时，所有这些都能清晰地看到。土地砂石等物质显现停止，身体等一切都变成如云雾般的形态。此时，依靠白增法，专注于束缚气息，这是关键。同样地，对于红色、黄色、白色、绿色、杂色等一切，这样做就可以了。如果喜欢这些扩展，达到一定程度后，剩余的每天练习即可。如果不喜欢，那样就可以了。如果将这些与顺序结合，在开始修持之前，要用无上的供品来供养具备四种功德的上师，特别是像母亲一样的上师，用外在的供品，如马、象、金银铜铁等供养。内在的供品，如儿子、妻子和自己身体等，用任何喜欢的食物供养。秘密的供品，用信心、智慧、精进、行为和一切美好的事物来供养。然后，根据自己喜欢颜色和形状，通过工作特点来学习形状的相似之处和实物。也就是说，通过习惯于正方形等任何一种形状，就能毫不费力地习惯于所有形状。如果着急，就学习白色等颜色。这样做习惯后，外在的错觉，即对境的显现就会停止。内在的清净，即法性的显现就会生起。以上是关于学习对色的专注所依。现在是第三个，关于学习声音的专注所依。首先按照上述的次第供养上师等，然后如何调整自己的身体，在那些时候普遍知道
English
When the mind is troubled and unpleasantness arises, at this time, wash the body with good wine, and have it blessed by someone who possesses vows. Do this for a long time. At night, also light butter lamps and do it. By doing this day and night, through the power of diligence, when reciting three times, six times, or twelve times, all appearances transform into blue flames, feeling as if one has arrived at a vast summer meadow. After five months, ten months, or twenty months, all of these can be seen clearly. The appearances of earth, stones, and other material objects cease, and everything, including the body, transforms into a cloud-like form. At this time, relying on the increasing white [method], focusing on binding the breath is key. Similarly, for red, yellow, white, green, variegated, and so on, doing it in this way is sufficient. If one enjoys these elaborations, once a certain level is reached, practicing the remainder each day is sufficient. If one does not enjoy it, that is fine as it is. If these are combined with the sequence, before engaging in accomplishment, one should offer unsurpassed offerings to a guru who possesses four qualities, especially to a guru who is like a mother, with external offerings such as horses, elephants, gold, silver, copper, iron, and so on. Internal offerings include sons, wives, and one's own body, offering whatever food is pleasing. Secret offerings are made with faith, wisdom, diligence, conduct, and everything beautiful. Then, according to one's preferred color and shape, through the characteristics of work, one learns the similarity of shapes and objects. That is, by becoming accustomed to one shape, such as a square, one will surely become accustomed to all shapes without effort. If one is in a hurry, one should learn white and other colors. Having become accustomed by doing this, external delusion, the appearance of objects, ceases. Internal purity, the appearance of dharmata, arises. This is the teaching on learning the support for focusing on form. Now, the third, the teaching on learning the support for focusing on sound. First, perform the sequence of offering to the guru and so on as above, then how to adjust one's body, and at those times generally know
Chinese
波斯洛扎。诀窍在于智慧驻于耳中。这些是依靠多种工艺，确定智慧之智慧的关键，以及修习风息之法诀窍。首先，以琵琶为例，在生长茂盛的檀香等树木上，取六掌或一肘高的尺寸，将其良好地固定并劈成两半。在下半部分内部，精细地雕刻日月之光。头部应朝向天神。树干用猴皮覆盖。如此从天神之面良好地发出声音。用合欢树的弓，以十三根马尾毛做成琴弦。坐在舒适的坐垫上，将意识置于阿赖耶识的习气中。用左手的手指，首先抬起琴弦，其次拨动，第三按压等，随自己的意愿进行。右手与拨动智慧相结合。有时也与自己的声音的差别相结合。如此进行五天，琴弦上会产生理解颤动之声。然后，从第五天起，产生延长之声，再从第五天起，产生秘密之声。再从第五天起，产生自性之声。再从第五天起，琴弦上会产生理解自性清净之声。然后，在第二十五天，一定会体验到声音与觉受无二无别的体验。这些对工艺差别的解释已在其他地方阐述。也就是说，当瑜伽士的相续中生起如实体验一切法之声音时，无论何时，都不需要依靠对境，就能知晓一切世俗之声，并体验它们，而那本身就会显现为无分别。因此，学习声音，通过习惯于作为对境之所依的琵琶琴弦等，会产生非凡的体验。陶土鼓等的制作方法已在其他地方阐述。如是，第三，讲述了学习声音对境之所依的诀窍。现在，第四，讲述学习气味对境之所依的诀窍。也就是说，想要学习气味对境之所依的瑜伽士，应如供养上师和形象时一样进行，与心意不合的是，通过学习古古律胶和、楝树和、大楝树等，从身体的懒惰中，会产生心识的分别念止息。气味
English
Pos Lodza. The key is that wisdom resides in the ear. These are the key to establishing the wisdom of awareness based on various crafts, and the secret instructions for the method of practicing wind. First, taking the lute as an example, on vigorously growing sandalwood and other trees, take a measurement of six spans or one cubit in height, fix it well and split it in half. Carve the light of the sun and moon finely inside the lower half. The head should face the deity. Cover the trunk with monkey skin. In this way, produce sound well from the face of the deity. Make strings with thirteen horse tail hairs on a Khadira wood bow. Sit on a comfortable cushion, place awareness in the habits of the alaya-consciousness. With the fingers of your left hand, first lift the strings, second pluck, third press, etc., according to your own pleasure. Combine the right hand with the plucking awareness. Sometimes also combine with the difference of your own voice. By doing this for five days, an understanding of the sound of trembling will arise in the strings. Then, from the fifth day, produce the sound of lengthening, then from the fifth day, produce the sound of secrecy. Then from the fifth day, produce the sound of self-nature. Then from the fifth day, an understanding of the sound of self-nature, completely pure, will arise in the strings. Then, on the twenty-fifth day, you will definitely experience the experience of sound and sensation being non-dual. These explanations of the differences in craftsmanship have been explained elsewhere. That is, when the experience of the sound of all phenomena as they are arises in the continuum of the yogi, no matter what time, there is no need to rely on an object, and one will know all worldly sounds and experience them, and that itself will appear as non-conceptual. Therefore, learning sound, by becoming accustomed to the lute strings and so on, which are the basis of the object of focus, an extraordinary experience will arise. The methods of making earthenware drums and so on have been explained elsewhere. Thus, third, the secret instructions for learning the basis of the object of sound are explained. Now, fourth, the secret instructions for learning the basis of the object of smell are explained. That is, the yogi who wants to learn the basis of the object of smell should proceed as in the case of offering to the guru and images, and what is not in accordance with the mind is that by learning guggul resin, neem, and maha-neem, etc., from the laziness of the body, the arising of mental discriminations will cease. Smell