Chinese
没有。身体五大产生，那四大变化产生过失。这是众生时和道的时，果位圆满成佛时，五部母的作为。北方大地的坛城中，成就风的自性安住。南方风的坛城中，珍宝生源大地的界。水是火的仇敌，各自变成过失的缘故，作为那的仇敌而安住。儿子缘起全部明白这些。做了修持后成就生起的方式是怎样的呢？自己观想本尊神，饮食加持成甘露，祈请会供轮。殊胜的法非常重要。修持无上密咒时，成就违逆的一切和，出现各种各样的阻碍。海边龙树，如虚空般的波涛，给予不动的如意。修成了起尸，发出“哈嘿”的声音，当发出声音站起来的时候，布施誓言物，求取所欲。通过夜叉的各种行为，修持违逆的一切，大象极稳固的瑜伽士，六个月习惯的瑜伽士，依次侍奉主仆。仆人是可爱的天子，主人是愤怒凶猛的脸。秘密主金刚持，或者愤怒至尊雅曼达嘎等，观修成为对治，母亲和婢女容易成就。妻子不悦显示幻术，柳树或者三十处，引导到产生安乐的地方。这里也从根本的口诀中，稍微一点也不能动摇。这不只是密咒，对于杀死自己的刽子手，以慈爱和伟大的忍耐，安住在不退转的地上。对于愤怒，不以愤怒还击。对于殴打，也不还击。世间人情愿望也是，老人不取人肉，如同给予肉价的奖赏。这也是甚深的口诀。一般来说，如果虔诚心大，是否可以没有暂时的敦敦呢？对于具相殊胜的上师，生起是佛的认识，就能证悟他的功德。没有敦敦的认识
English
There is not. The five aggregates of the body are produced by the elements, and the change of the four great elements causes faults. This is the time of sentient beings and the time of the path. At the time of attaining complete enlightenment, it is the action of the five mothers. In the mandala of the northern earth, the nature of accomplished wind abides. In the mandala of the southern wind, the realm of the precious source of earth. Water is the enemy of fire, and because they each become faults, they abide as the enemy of that. Understand all these dependent originations of the son. How does accomplishment arise after practice? Meditate on yourself as the yidam deity, bless food and drink as nectar, and request the tsog offering wheel. This sacred Dharma is very important. When practicing the unsurpassed secret mantra, all unfavorable aspects of accomplishment and various obstacles arise. Nagarjuna by the sea, with waves like the sky, bestows unmoving wishes. Having accomplished the raising of the corpse, the sound of "Haha" is emitted, and when the sound is emitted and it rises, give the samaya substance and ask for what you want. Through various actions of yakshas, practicing all unfavorable aspects, the elephant is a very stable yogi, a yogi who is accustomed to six months, serving masters and servants in order. The servant is a lovely son of the gods, the master is an angry and fierce face. Secret Lord Vajradhara, or Wrathful Supreme Yamantaka, etc., if you meditate on becoming an antidote, it will be easy to accomplish the mother and maidservant. The displeased wife shows illusions, the willow tree or thirty places, leading to a place where happiness arises. Here, too, from the root mantra, not even a little can be shaken. This is not just a mantra, but for the executioner who kills himself, with love and great patience, he abides on the irreversible ground. Do not retaliate with anger for anger. Do not retaliate for beatings. Worldly human desires are also, the old man does not take human flesh, like giving a reward for the price of meat. This is also a profound instruction. In general, if devotion is great, is it okay to not have temporary dundun? For the qualified and supreme lama, the recognition of being a Buddha arises, and one can realize his qualities. No dundun recognition
Chinese
如果这样，就不能从上到上增长，也无法进入加持。以所修之法领悟修行，必须特别成办利他之事，以慈悲菩提心成办众生之事，即是十地菩萨。如果有人想知道，在领悟唯一之味的瑜伽中，所说的生起和不生起两种领悟是什么意思？无二唯一之味的领悟，没有烦恼分别念，就是没有执着。见到柱子而不执着，就没有柱子，也没有柱子的显现。因此能见到大乘。执着于柱子，就会产生直与弯的分别念，这就是无明。如果有人觉得，领悟唯一之味似乎没有任何功德，那么它的功德是什么呢？领悟唯一之味后，它的功德是什么呢？唯一之味是平凡的体验，因为专注、离戏而不显现，所以无论产生嫉妒还是属于他人，对它都没有取舍。业和烦恼也是如此，除此之外没有其他功德。领悟心性光明，就像找到甘露一样。像甘露一样的精华，就是不间断地修行。如果不持续修行，又怎么可能产生功德呢？这是法主对我的教诲。如果有人想知道，在大黑暗中，不受到损害，禅定是否会变得清晰？一般来说，经历是无常的，恒常不变的是大手印。安住于俱生状态中，即使外在出现三种毒的阴影，也能以戒律和菩提心，在无损的禅定中显现。那时，以著名的正法，能自在地控制轮回和涅槃，获得大乐。在菩提树下，降伏魔众的三种禅定，梵天、自在天、遍入天，以及自生俱生者，最终都安住于禅定中，是世间一切的皈依处。以婆伽灵伽的供养，能获得多子、财富和成就。如果施主两位妇女因为献上针线而感到高兴，您也希望发生同样的事情吗？自己如何做，就只有那样的果报。以前，对世间怙主上师，生起真实佛陀的认知。
English
If so, it cannot increase from above, and blessings cannot enter. By realizing practice as meditation, one must especially accomplish the benefit of others. Accomplishing the benefit of beings with love and compassion, bodhicitta, is the ten-bhumi bodhisattva. If someone wonders, what is the meaning of the two kinds of realization, arising and non-arising, spoken of in the yoga of realizing the one taste? The realization of non-dual one taste, without afflictions and discriminations, is without grasping. Seeing a pillar without grasping, there is no pillar, and there is no appearance of a pillar. Therefore, one sees the Great Vehicle. Grasping at a pillar, one generates discriminations of straight and crooked, which is ignorance. If someone feels that realizing the one taste seems to have no merit, then what is its merit? Having realized the one taste, what is its merit? The one taste is an ordinary experience, because it is focused, free from elaboration, and does not appear, so whether jealousy arises or belongs to others, there is no acceptance or rejection of it. Karma and afflictions are the same, and there is no other merit than that. Realizing the luminosity of mind itself is like finding amrita. The essence like amrita is to meditate without interruption. If one does not continue to meditate, how can merit arise? This is the Dharma Lord's instruction to me. If someone wonders, in great darkness, without being harmed, is it possible for samadhi to become clear? In general, experience is impermanent, and what is constant and stable is Mahamudra. Abiding in the co-emergent state, even if the shadows of the three poisons arise externally, one can manifest in flawless samadhi with discipline and bodhicitta. At that time, with the famous Dharma, one can freely control samsara and nirvana, and obtain great bliss. Under the Bodhi tree, the three samadhis that subdued the hordes of demons, Brahma, Ishvara, Vishnu, and the self-born co-emergent ones, ultimately abide in samadhi, and are the refuge of all the world. By offering Bhaga Linga, one can obtain many children, wealth, and accomplishments. If the two female patrons are pleased by offering needle and thread, do you also wish for the same thing to happen? Whatever one does, there is only that kind of result. Previously, towards the Lord of the World, the Lama, I generated the perception of a real Buddha.
Chinese
为了所有众生的利益和安乐， 以强烈的意愿激励。 最多是孜沃的十四两， 我献上了七两， 赐予“获得成就”的教言。 孩子，你对我做了什么， 将会产生什么样的果报， 除了修行者之外没有其他人。 上师们调伏弟子的方式是什么呢？ 身语意三者的行为， 与二无分别地融合， 那些知道修持善行的人们， 上师不会强迫他们禅修， 独自睡觉导致面部浮肿， 变成麻风病人是没有必要的。 喀且寺（克什米尔寺）修复桑嘎尔（铜色吉祥山）的， 所有寺庙吧！ 在中阴界，大手印的， 加持为成就吧！ 没有给予允许和隐居者， 弥勒（梵文：Maitri）大士所说的那样， 像被激励一样， 在这里也是一切所作所为， 智者应该完成。 物质和用具齐全的因缘， 在任何地方都没有是不可能的。 将自己所修之事的意愿作为目标， 如果知道三次的量， 就会变成有暖相的大智者。 智慧具足的大臣们， 行为成为可衡量的标准， 一旦屈服于权势之下， 在国王面前进献就能获得奖赏。 因此，物质的所有事物， 各自所做的每一件事， 被六味中的甜味所聚集， 以及用严厉来恐吓， 内外二者没有差别。 无论做什么，都要依靠它的对治法， 想着依靠它就能生起功德。 这是扶正倾斜的氆氇。 什么是产生障碍的原因和消除的方法呢？ 专心致志地修行时， 障碍、魔和亲近的眷属， 就像看待上师一样， 就会产生他的成就。 避免过失的方法， 从什么原因产生的果， 即使是佛陀的神力也无法挽回， 因此，舍弃最初的那些过失， 将上师观想为佛陀之后， 在那确信生起之时挽回。 这是消除障碍最究竟的窍诀。 什么是生起体验后增上的窍诀呢？ 独自在寂静的寺庙里， 放下世俗的想法之后， 如果精进地修行， 气脉心识融入中脉，
English
For the benefit and happiness of all beings, Inspired by the urging of a strong intention. At most, fourteen measures of Ziwo, I offered seven measures, And was given the instruction to "attain accomplishment." Child, whatever you have done for me, Whatever fruit will arise from it, There is no other agent of accomplishment. What is the way in which lamas train disciples? Through the activities of body, speech, and mind, Mixed inseparably, Those who know to cultivate virtue, The lama does not force them to meditate, Sleeping alone causes the face to swell, There is no need to become a leper. The Kashmiri monastery should repair the Zangs Dkar (Copper-Colored Glorious Mountain), All the temples! In the bardo, the great seal (Mahamudra), May it be blessed into accomplishment! Without permission and the hermit, As Maitri the Great said, Just as one is urged, Here too, in all actions, The wise should accomplish the task. The circumstances of having suitable substances and implements, It is impossible that they do not exist anywhere. Having aimed at the desire of what one is to accomplish, If one knows the measure up to three times, One will become a great wise one with signs of warmth. The ministers who are endowed with intelligence, Their actions become a measurable standard, Once subdued by power, Presenting before the king brings rewards. Therefore, all the objects of matter, Each task that is done separately, Gathered by the sweetness of the six tastes, And this which frightens with harshness, There is no difference between inner and outer. Whatever kind one does, rely on its antidote, Thinking that by relying on it, qualities will arise. This is straightening the crooked woolen cloth. What are the causes of obstacles and the methods of removing them? When doing single-pointed practice, Obstacles, demons, and close retinues, Just as one views the lama, His accomplishment will arise. The method of averting faults, That fruit which arises from whatever cause, Even the power of the Buddha cannot reverse it, Therefore, having abandoned those initial faults, Having meditated on the lama as the Buddha, Avert it at the time when that certainty arises. That is the ultimate instruction for removing obstacles. What is the instruction for increasing experience once it has arisen? Alone in a secluded monastery, Having abandoned worldly thoughts, If one practices diligently, The winds and mind enter the central channel,
Chinese
生起。彼之功德与神通，相与标识之差别等，标识稍微生起时，稳固之增益如是行。总的来说，过失皆为功德之圆满，乃五圆满之缘起。彼时眼之开合与，饮食精进努力与，禅修与处所之次第皆，务必执持且善加成办。所有顺缘皆，功德定然无有边际。若想禅修处所有差别吗？寂静山林之必要与，上师圣者之足下二者，若成实修之时，寂静与不寂静无差别。于恐怖之境等处，勤奋努力虽大，然上师之足下加持大。彼勤奋即是寂止之，大加持生起。若想轮回有边无边与有情有尽无尽之义如何？本来有情之说乃分别念，自性本来即清净。无始且无终，彼若未证悟，则于三界轮回中流转，愚痴执着我与我所。尤其法无有穷尽，此非有与非有，本来即安住于无二。是故非新与旧，心性光明证悟之时，无明云雾自解脱，轮回之河流干涸。是故从证悟与未证悟，无有得果与舍弃。自心无垢法身，自性清净之精华，以觉与不觉之差别，称为佛与有情。于无二证悟之瑜伽，因无有差别相异，故无有无明与穷尽。阿赖耶识亦是菩提，菩提即是阿赖耶识。以轮涅所摄之诸法皆，自性即是清净。各异习气之种子，乃从无始时安住。因缘聚合所唤醒者，转变为阿赖耶识之相。三毒之差别与，无有烦恼所控制，于种种生处所生之此，乃甚深且微细之法。噫玛稀有真奇妙，能仁之教以悲心