Chinese
虽然现在存在，但应在别处了解。此处若努力修持此道，则对于现今的许多人也可能出现的身体体验、语言体验、心灵体验、见解体验、梦境体验，这被称为五种征兆，因为确定了非常需要的这些，所以应从这仅是代表一个方面来推测，乃至无边无际之间也应了解，并且还应由具有经验和功德的上师来介绍。此道是以征兆显现来引导道路，因此了解征兆的程度非常重要，并且必须非常珍惜和重视空色。然而，仅仅见到空色是不够的，必须做到介绍的方式、融入道路的方式、提取精华的方式都不出错。那些诋毁光明空色仅仅是错觉体验的人，是因为不理解无边续部的意义，希望见解高远而坠入悬崖。因此，应寻求殊胜上师的口诀，不要浪费到手的如意宝。这是简略记载甚深道金刚瑜伽六支的征兆程度之文字，也是嘉钦巴·达热纳塔的手笔。 校对增广。以此努力之善，愿此身一舍弃，于绿意盎然之地，于圣母喜悦之颜前，成为殊胜的传承弟子，于彼生世之中，道路得以究竟。这也是玛谛所说。 六支除障文。 那摩咕噜瓦（藏文，梵文天城体，梵文罗马拟音，皈依上师，汉语字面意思）。此时，为了修持甚深道金刚瑜伽，作为必要的支分，将略微讲述一些除障的口诀。总而言之，如果将所有障碍归纳起来，有三种：对身心 दोनों (藏文，梵文天城体，梵文罗马拟音，两者，汉语字面意思) 都有损害的魔障，主要对心灵有损害的三摩地障，以及主要对身体有损害的元素身体紊乱及其后果之障。共同消除这些障碍的方法是：对上师的虔诚，视一切显现如幻的见解，对一切众生无伪的大慈悲心，忏悔罪业，以及努力积累资粮。其中，所有除障和提取精华的主要方法仅仅是对上师的虔诚。积累和净化的主要方法也是通过虔诚的门径
English
Although it exists now, it should be understood elsewhere. Here, if one diligently practices this path, then for many people nowadays, bodily experiences, speech experiences, mind experiences, vision experiences, and dream experiences, which are known as the five signs, are likely to occur. Because these very necessary ones have been determined, one should infer from this mere representation of one aspect, and understand even to the boundless extent. Furthermore, it should also be introduced by a teacher with experience and qualities. This path is guided by the appearance of signs, so it is important to know the extent of the signs, and one must cherish and highly value emptiness-form. However, it is not enough to merely see emptiness-form; one must ensure that the way of introduction, the way of integrating it into the path, and the way of extracting its essence are not mistaken. Those who denigrate the clear light emptiness-form as merely an illusory experience are those who, without understanding the meaning of the infinite tantras, hope for high views and fall into an abyss. Therefore, one should seek the instructions of the holy guru and not waste the wish-fulfilling jewel that has come into one's hands. This is a brief record of the signs and degrees of the six branches of the profound path of Vajra Yoga, and it is also from the hand of Gyal Khampa Tāranātha. May it be reviewed, augmented, and increased. By this effort of virtue, may this body, as soon as it is abandoned, in a verdant place, before the joyful face of the Holy Mother, become an excellent lineage disciple, and in that life, may the path be completed. This was also said by Mati. The Six Yogas Obstacle Clearing. Namo Guruve (藏文，梵文天城体，梵文罗马拟音，Homage to the Guru，汉语字面意思). At this time, for the practice of the profound path of Vajra Yoga, as a necessary branch, I will briefly explain some instructions on obstacle clearing. In summary, if all obstacles are gathered, there are three: demonic obstacles that harm both body and mind, samadhi obstacles that primarily harm the mind, and elemental disturbances that primarily harm the body, along with their consequences. The common methods for clearing these obstacles are: devotion to the guru, the view of understanding all appearances as illusory, unfeigned great compassion for all sentient beings, confession of sins, and diligent accumulation of merit. Among these, the main method for all obstacle clearing and essence extraction is solely devotion to the guru. The main method for accumulation and purification is also through the gateway of devotion.
Chinese
为了上师的缘故而行苦行，所有障碍都以唯一的虔诚而自然解脱，就像用一颗石子驱赶百鸟一样。那些自诩聪明的人，认为观修上师的虔诚是愚蠢和渔夫的法，并且以自己有微小的功德为借口，不按照经书中说的那样依止上师，而是以一种获取诀窍的方式，用权势的行为来获取，这些人根本不会生起证悟，或者即使稍微生起，也毫无疑问会被障碍所带走。因此，舍弃了虔诚等五个要点，仅仅是观想、气脉、身体锻炼等少许，以及用针灸、放血等治疗疾病的零星方法来消除障碍并期望有所成就，这完全是以迷惑来欺骗迷惑。如果在具备了前面那五个要点的基础上，如果是五行失调引起的身体疾病，那么做那些微小的治疗方法，或许会有一些好的效果。但是，如果不真正了解证悟和障碍的区别，并且障碍本身有时弊大于利，因此经验丰富的人仔细观察非常重要。分别守护和消除这三种障碍的方法是：对于魔障，从续部中所说的守护和遣除，以及以空性和慈悲摄持的范围内进行修持来消除。一般来说，疾病、不悦意、恶梦和凶兆等，不一定是魔的障碍。如果这些因缘严重阻碍了佛法，那就是魔的障碍。如果这些因缘策励了佛法和善行，甚至通过仪轨等也增长了善业，慈悲、出离心、虔诚等前后都不断增长，那就是三宝的加持策励佛法。梦兆吉祥，受用增长，人语和善，言语悦耳，即使是暂时的快乐，也不一定是三宝的加持。如果依靠这些，佛法没有增长，那就是魔类的障碍。如果自他的善业不断增长，那就是三宝的加持或白方护法的力量。心的障碍或禅定的障碍是：沉掉和掉举两种，以及分别念持续不断，强烈的烦恼持续不断。
English
Having endured hardships for the sake of the Lama, all obstacles are naturally liberated through single-pointed devotion, like chasing away a hundred birds with one slingshot. Those who boast of their cleverness, considering the practice of devotion to the Lama as foolish and the Dharma of fishermen, and who, using the excuse of having minor qualities, do not rely on the Lama as taught in the scriptures, but instead take empowerments with an attitude of forceful acquisition, will not generate any realization, or even if they generate a little, there is no doubt that they will be carried away by obstacles. Therefore, having abandoned these five key points, such as devotion, merely engaging in a little visualization, wind practice, physical exercises, and relying on piecemeal methods of treating illnesses such as acupuncture, bloodletting, etc., hoping to eliminate obstacles and achieve progress, is simply delusion deceiving delusion. If, on top of having these previous five key points complete, there is a disturbance of the elements in the body, then doing those minor treatments might have some good effect. However, if one does not truly understand the difference between realization and obstacles, and even if it is an obstacle, sometimes the harm outweighs the benefit, therefore it is crucial for someone with experience to examine it carefully. The methods for individually guarding against and eliminating these three obstacles are: For demonic obstacles, eliminate them by practicing the protection and repulsion taught in the tantras, within the scope of being embraced by emptiness and compassion. In general, illnesses, unpleasantness, bad dreams, and inauspicious omens, etc., are not necessarily demonic obstacles. If these circumstances greatly hinder the Dharma, then it is a demonic obstacle. If these circumstances encourage the Dharma and virtuous actions, and even through rituals and other means, virtuous deeds increase, and compassion, renunciation, devotion, etc., continuously increase before and after, then it is the encouragement of the Dharma by the grace of the Three Jewels. Good dreams and omens, increased enjoyment, kind speech, pleasant words, even temporary happiness, are not necessarily the blessings of the Three Jewels. If, relying on these, the Dharma does not increase, then it is an obstacle of the demonic kind. If the virtuous actions of oneself and others continuously increase, then it is the blessing of the Three Jewels or the power of the white-sided deities. The obstacles of the mind or the obstacles of meditation are: the two, sinking and excitement, as well as continuous conceptual thoughts, and continuous strong afflictions.
Chinese
因为这些是难以断除的。如果内心昏沉，就应想到圆满正等觉佛陀的事业、圣者的功德、上师的传记和佛法的利益，从而生起广大的欢喜，策励智慧，精进修习，这样就能消除昏沉。此外，还可以缩短修习的时间，在较高的地点、光线明亮的地方、凉爽的地方修习，或者用水鞭策自己，观看月亮的坛城等等，也能消除昏沉。饮食和行为也能起到消除昏沉的作用。对于忆念欲妙等掉举，应想到轮回的痛苦、此生的无常、高低兴衰，以及轮回的任何事物都没有意义，从而生起强烈的厌离心。也可以放松意识，或者在某一事物上设立念的守卫，稍微收摄，也能消除掉举。此外，还应依止消除昏沉的对治法，饮食和行为也能起到消除昏沉的作用。对于持续不断的分别念，要识别出念头的间断，给分别念计数，在念头中断时，用正念抓住它，这样就能消除分别念。思维散乱的过患和心安住的利益，交替使用紧和松的方式进行修习，就能消除散乱。同样，对于每一种烦恼，都要依止各自的对治法，从而在法界中安住。例如，对于嗔恨，修慈悲；对于贪欲，修不净观；对于贪恋、吝啬等，修出离心等等。对于经续中所说的各种对治法，应根据情况进行修习。这样，就能了知烦恼及其对境如幻，从而在法界中安住，就能消除烦恼。为了消除因身体失调而引起的疾病及其伴随症状，首先要诊断疾病的根源。脐部的四十四根脉和生殖器周围的十六根脉，共八十根脉会引发寒性疾病，这些脉络出现问题会导致身体下部沉重，大小便不畅，脉搏和尿液闭塞或难以诊断，心神不定，失眠或睡眠不足，寒性食物有害。此外，大多数单纯的风病也与这些脉络有关。喉咙的三十二根脉和心脏的八根脉，共四十根脉主要引发胆病和热性疾病，导致大量出汗，出现呕吐，食物的味道不明显。
English
Because these are difficult to eliminate. If the mind is dull, one should think of the deeds of the perfectly complete Buddha, the virtues of the noble ones, the biographies of the upper lamas, and the benefits of the Dharma, thereby generating great joy, encouraging wisdom, and diligently practicing, which can eliminate dullness. In addition, one can shorten the practice time, practice in a higher place, a place with bright light, a cool place, or use water to whip oneself, look at the mandala of the moon, etc., which can also eliminate dullness. Diet and behavior can also play a role in eliminating dullness. For agitation such as remembering desirable objects, one should think of the suffering of samsara, the impermanence of this life, the ups and downs of high and low, and that nothing in samsara has any meaning, thereby generating strong renunciation. One can also relax the consciousness, or set up a guard of mindfulness on one object, and slightly restrain it, which can also eliminate agitation. In addition, one should rely on the antidotes that eliminate dullness, and diet and behavior can also play a role in eliminating dullness. For continuous conceptual thoughts, one should identify the interruptions of thoughts, count the conceptual thoughts, and when the thoughts are interrupted, grasp them with mindfulness, which can eliminate conceptual thoughts. Think about the faults of distraction and the benefits of mental stability, and practice alternately using tight and loose methods, which can eliminate distraction. Similarly, for each affliction, one should rely on the respective antidotes to abide in the Dharmadhatu. For example, for hatred, cultivate loving-kindness; for greed, cultivate impurity; for attachment, stinginess, etc., cultivate renunciation, etc. For the various antidotes mentioned in the sutras and tantras, one should practice according to the situation. In this way, one can know that afflictions and their objects are like illusions, thereby abiding in the Dharmadhatu, which can eliminate afflictions. In order to eliminate diseases caused by physical imbalances and their accompanying symptoms, one must first diagnose the root of the disease. The forty-four veins of the navel and the sixteen veins around the genitals, a total of eighty veins, will cause cold diseases. Problems with these veins will lead to heaviness in the lower body, difficulty in bowel movements, blockage of pulse and urine or difficulty in diagnosis, restlessness, insomnia or lack of sleep, and cold food is harmful. In addition, most simple wind diseases are also related to these veins. The thirty-two veins of the throat and the eight veins of the heart, a total of forty veins, mainly cause bile diseases and hot diseases, leading to excessive sweating, vomiting, and unclear taste of food.