Chinese
是与意相符的。 依靠殊胜的结合， 所示生起自性禅定的方法是： 从调配香的方法中，将上好的香调配好，在十两中加入半两樟脑调配好。 加入一满杯酥油，以及七颗香樟树的种子，好好地检查并调配。 倒入新的陶器中。 用马、野驴和人的脂肪将它们封口。 放在象牙号角中三个晚上。 如果有吱吱嘎嘎的声音，就把它拿出来。 与各种酥油的汁液混合。 装入绵羊荆棘的胃中。 随意地用檀香木的烟熏烤。 那么，将白色和红色的檀香木，以及红糖木燃烧后的灰烬混合。 用檀香或沉香的火，放出非常均匀的烟。 如果是男人的话，就从右边的鼻孔吸入。 女人从左边吸入。 一会儿，男人仰卧。 女人俯卧。 像这样，有誓言的人， 用丝绸堵住自己的鼻孔，一定会生起自性禅定。 如果做了和自己年龄一样多的次数，那么直到活着的时候都会变成禅定。 剩余的空气耗尽后，就会看到法性现前的景象。 又是特殊的结合： 将鹿的脂肪、猪的脂肪、马、野驴、秃鹫、老虎、孔雀、熊和豺狼的脂肪，在铁器中好好地融化。 撒上豆蔻和犀牛角粉，在羊皮容器中压半个月。 然后会产生非常芬芳的气味。 那时，将捣碎的少量白芥子和肉豆蔻粉末充分捣碎并混合。 像小扁豆一样大小，放入鼻孔中，一定每天都会生起禅定。 从那之中，体验的景象会突然生起。 像这样，从两者中生起信心， 具有强烈气味， 一定会增长令人愉悦的香味。 这些词句的意思，要通过经典来了解。 现在是第六个，依靠味道的所缘， 所示生起无分别智慧的诀窍是： 又是具有信心的人，像前面一样对上师进行供养等等。 将红糖木好好地在阴凉处晒干。 然后磨成粉
English
It is in accordance with the mind. Depending on the supreme union, The method of generating spontaneous meditation is shown: From the method of mixing incense, mix the good incense well, and add half a tael of camphor to ten taels and mix well. Add a full cup of ghee, and seven seeds of the camphor tree, check well and mix. Pour into a new pottery. Seal them with the fat of horses, wild asses, and humans. Leave it in the ivory horn for three nights. If there is a creaking sound, take it out. Mix with the juice of various butters. Put it in the stomach of a sheep thorn. Smoke it with the smoke of sandalwood wood as appropriate. Then, mix the white and red sandalwood, and the ashes of burnt sugar cane wood. Use the fire of sandalwood or agarwood to release a very even smoke. If it is a man, inhale from the right nostril. Women inhale from the left. For a moment, the man lies on his back. The woman lies face down. In this way, one who has vows, By blocking one's nostrils with silk, one will surely generate spontaneous meditation. If you do it as many times as your age, then until you live, it will become meditation. After the remaining air is exhausted, the appearance of the nature of reality will be seen. Again, a special combination: Melt the fat of deer, pigs, horses, wild asses, vultures, tigers, peacocks, bears, and jackals well in iron utensils. Sprinkle cardamom and rhinoceros horn powder and press in a sheepskin container for half a month. Then a very fragrant smell will arise. At that time, thoroughly crush and mix the crushed small amount of white mustard and nutmeg powder. Make it the size of a lentil, put it in the nostrils, and meditation will surely arise every day. From that, the appearance of experience will arise suddenly. In this way, from both, faith arises, With a strong smell, A pleasant fragrance will surely increase. The meaning of these words should be understood through the scriptures. Now the sixth, relying on the object of taste, The instruction on how to generate non-conceptual wisdom is shown: Again, a person with faith, like before, makes offerings to the guru, etc. Dry the sugar cane wood well in the shade. Then grind it into powder.
Chinese
如是说。 此之瑜伽士，安住菩提萨埵之律仪极为重要。 如是行持，于七日之间转为禅定，七日之时，对食物之欲求渐少，若欲求，则受用所欲之物。 其后亦如前行持。 如是七日之间，行持与自己年龄相等之次数，则将具有现量之法性体验。 味等无需多说。 彼依五味之所缘，已示生起无分别智慧之次第。 今示第六，依触之所缘，生起无分别智慧之方便。 又具足善缘与极大信心者，如前行持上师供养等前行。 触之禅定者，行者于柔软之物上睡眠，于两腋窝中置入丝棉之团块，外以丝绸紧密束缚，念诵“ཧྲཱིཿ”（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥），心专注于宝瓶之灯火，亦必能生起无分别。 又菩提树之叶虽多，然尤以具足千种颜色之莲花，具足各种颜色者，右侧有三处弯曲者，于月亮日、木星、星宿昴宿星三者会合之时，叶片收缩而来。 此之时，陈设供品与食子，围绕其七匝，作供养，并向其祈祷自己所欲之义： “ཧཱུྃ（藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）！ 树之天女持光母，汝乃薄伽梵之神，救护一切有情，施予无分别之智慧。 请加持于我，救度众生脱离有海，请施予大乐平等之结合。” 如是祈祷后，砍下树叶，以各种丝绸包裹，以香气供养之。 其后于自己之住所，由具足誓言之友，于心口涂抹旃檀香膏，将树叶置于接触之处，如是安住于禅定，初时置放短暂，其后置放长久，其后昼夜置放，则必能安住于禅定。 每隔七日取下，食物与饮水之痛苦
English
Thus it is said. For this yogi, it is crucial to abide by the vows of a Bodhisattva. By doing so, one transforms into meditation for seven days. At the end of seven days, the desire for food diminishes. If one desires, one should enjoy whatever one wishes. Afterward, one should proceed as before. In this way, by practicing for seven days, as many times as one's age, one will have a direct experience of the nature of reality. There is no need to elaborate on tastes, etc. Having shown the sequence of generating non-conceptual wisdom based on the object of the five tastes, now, the sixth, the method of generating non-conceptual wisdom based on the object of touch is shown. Again, one who is fortunate and endowed with great faith should perform the preliminary practices such as offering to the guru as before. The meditation on touch is as follows: The practitioner should lie down on a soft surface, place cotton or silk pads in both armpits, and tightly bind them with silk cloth. While reciting the syllable “ཧྲཱིཿ” (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: Hrih), if the mind is focused on the flame of a vase lamp, non-conceptualization will certainly arise. Furthermore, although there are many leaves of the Bodhi tree, especially the lotus with a thousand colors, which has various colors, and which has three curves on the right side, when the moon, sun, Jupiter, and the star Krittika (Pleiades) coincide, the leaves will shrink and come. At this time, offerings and tormas should be arranged, and one should circumambulate it seven times, make offerings, and pray for one's desired purpose: “ཧཱུྃ (Tibetan, Devanagari: हुँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum)! Goddess of the tree, light-bearing mother, you are the deity of the Bhagavan, protecting all beings, bestowing non-conceptual wisdom. Please bless me and deliver beings from the ocean of existence, please grant the union of great bliss and equanimity.” After praying in this way, cut the tree leaf, wrap it with various silks, and make offerings with fragrant scents. Then, in one's own dwelling, a friend who keeps their vows should apply sandalwood paste to the heart and place the tree leaf in contact. Thus, abide in meditation, initially placing it for a short time, then for a longer time, and then placing it day and night, one will certainly abide in meditation. Take it off every seven days, the suffering of food and drink
Chinese
断绝。 这样经过几年之后，就会安住在法性现前的道上。 触等就不必说了。 这样第六个依靠触的所缘，开示了生起无分别智慧的方法。 所谓法，要知道它的体性、词义、分类、定义、作为法的道理和法的六个要点。 体性是安住于各自的处所，并进入对境。 词义是心和知识等作为法的对境进行调整，所以称为法。 分类是词和义。 词是轮回和超越。 轮回是保持原状和颠倒的各种苦乐。 超越是声闻等次第。 义的法是所知和所修。 所知的法是成为所知对境的一切。 所修是自利和他利。 定义是分别黑白和各自的定义。 道理是从前者转变，引入善道。 要点是按照上师的传统，断绝轮回的因果痛苦和集，从而进入道和灭。 从执着超越的道和灭为自续中解脱，安住在离欲寂静的状态。 依靠这样的方法，如果自己相续中的修行是好的，从分别念中解脱，就会生起法性现前的特殊证悟，从而从三界轮回中解脱。 如此学习所缘，以精进和具有精进开始，发起法性道，欲望、色和无色三界中的轮转就会断绝。 这样第二十八个身要，开示了智慧真实之外转变的所缘学习的诀窍，分七个部分开示。 现在是第二十九个身要，从所缘的次第学习转变为其他。 从如此学习中，开示智慧的颜色如何显现的次第，以内涵五种开示的第一个，开示如镜子般的智慧颜色。 所谓其他，是指最初的结集者没有请问，而是考虑作为附带的法开示。
English
Cut off. After doing this for a few years, one will abide on the path of directly experiencing the Dharma nature. There is no need to discuss touch, etc. Thus, the sixth, relying on the object of touch, demonstrates the method of generating non-conceptual wisdom. The term 'Dharma' should be understood in terms of its essence, definition, classification, characteristics, the reason for being established as Dharma, and the six key points of Dharma. Essence is abiding in its own place and engaging with objects. Definition: because it adjusts the objects that mind and knowledge, etc., go to as Dharma, it is called Dharma. Classification: words and meaning. Words are samsara and transcendence. Samsara is the preservation of the original state and the various joys and sufferings of reversal. Transcendence is the order of the Hearers, etc. The Dharma of meaning is what is to be known and what is to be practiced. The Dharma to be known is all that has become an object of knowledge. What is to be practiced is one's own benefit and the benefit of others. Characteristics are distinguishing between black and white and grasping the characteristics of each. Reason: if transformed from the former, it leads into the path of goodness. Key point: following the tradition of the lama, cutting off the suffering and origin, the cause and effect of samsara, and thus entering the path and cessation. From being liberated from clinging to the path and cessation of transcendence as self-continuum, one abides in a state of desirelessness and peace. Relying on such a method, if the practice in one's own continuum is good, having been liberated from conceptual thought, a special realization of the direct experience of Dharma nature will arise, and thus one will be liberated from the three realms of samsara. Thus, study the object of focus. Having begun with diligence and possessing diligence, by initiating the Dharma nature path, the cycle in the three realms of desire, form, and formlessness will be cut off. Thus, the twenty-eighth bodily meaning, the instruction on studying the object of focus, which transforms from actual wisdom, is taught in seven parts. Now, the twenty-ninth bodily meaning, the transformation from the order of studying the object of focus to something else. From such training, the order of how the color of wisdom appears is shown. The first of the five inner meanings shows the color of wisdom like a mirror. The term 'other' refers to the fact that the original compiler did not ask about it, but considered it as an incidental Dharma to be taught.
Chinese
是压或连接的词。上面已经多次展示了这五个智慧，这里要展示的是执持相的智慧的颜色如何显现。这也是从四种智慧中，在这里特别展示了执持相的智慧的显现。如明镜般的智慧，没有业和分别念的垢染的标志是，从本来清净的白色中，一切法都显现出形象，所以是没有分别念的信心的垢染的标志。这本身是为了圆满报身功德，从身显现了三十二相和八十随好，内在以八十语支利益众生，秘密的心意四十二种三摩地恒常安住，这是不动摇的功德。为了如此圆满，金刚不动等五部佛的身相各自显现。智慧和金刚不动佛的身不分，具足相好，所以显现为金刚部的部主及其眷属的色身。如是展示了如明镜般的智慧的显现。现在展示第二种平等性智的显现。又是宝生佛如前一样，从生起内外功德的黄色中，根本是佛陀毗卢遮那佛，以及与此有别的金刚不动佛等一切都是同时的，因此如此的身、智慧、光芒和颜色，在这些的作用中，显示了法性无分别智。如是展示了第二种平等性智的显现。现在展示第三种妙观察智的显现。这也是自现无量光佛的身，内外身语意的功德圆满，从红色中，内外显现的诸法自性清净，中央是无量光佛，眷属是莲花部的菩萨和菩萨母等。这些的外围，红色的圆圈是显示法性圆满。如是展示了第三种妙观察智的显现。现在是第四
English
These are words that press or connect. Above, these five wisdoms have been shown again and again, and here it will be shown how the color of the wisdom that grasps characteristics appears. Also, from the four wisdoms, here in particular, the appearance of the wisdom that grasps characteristics is shown. Like a mirror-like wisdom, the sign of being without the defilement of karma and discrimination is that from the originally pure white, all dharmas clearly manifest forms, so it is the sign of being without the defilement of discriminating faith. This itself is for the perfection of the Sambhogakaya qualities, from the body appear the thirty-two major marks and eighty minor marks, internally with eighty branches of speech benefiting beings, the secret mind constantly abides in forty-two samadhis, this is the unwavering merit. For the sake of such perfection, the appearance of the bodies of the five families, such as Vajra Akshobhya, appear separately. The wisdom and the body of Vajra Akshobhya are inseparable and complete with marks and examples, so it appears as the form body of the chief of the Vajra family and his retinue. Thus, the appearance of mirror-like wisdom is shown. Now, the appearance of the second equality wisdom is shown. Again, Ratnasambhava, as before, from the yellow color that generates inner and outer qualities, the basis is the Buddha Vairochana, and all those that are distinct from this, such as Akshobhya, are simultaneous, therefore, such body, wisdom, light, and color, in the function of these, show the wisdom of the non-discrimination of dharmata. Thus, the appearance of the second equality wisdom is shown. Now, the appearance of the third discriminating wisdom is shown. This is also the self-appearing body of Amitabha, the inner and outer qualities of body, speech, and mind are complete, from the red color, the inner and outer appearances of all dharmas are naturally pure, the center is Amitabha, the retinue are the bodhisattvas and bodhisattva mothers of the lotus family, etc. On the outer layer of these, the red circular fence shows the perfection of dharmata. Thus, the appearance of the third discriminating wisdom is shown. Now the fourth