Chinese
足收摄。 这样，无论出现什么程度的损害，都不要产生贪恋和喜怒，也不要傲慢自大，要像梦一样认识它。 第四，以区分不同来确定界限有六种。 第一，以处所魔和身体魔来区分，认识到的是身体魔。 如果不认识，那就是处所魔。 如果一开始认识，之后变得不认识，那就是处所魔伪装成身体魔。 如果一开始不认识，之后认识了，那就是身体魔伪装成处所魔。 如果隐藏身份并改变，那就是处所魔。 以前梦见狗、马、磨牙等造成损害，现在发生，那就是身体魔。 如果一开始出现身体魔的幻象，之后出现处所魔的幻象，那就是处所魔弱。 如果先出现凶地的幻象，之后出现身体魔的幻象，那就是中等。 如果凶地的幻象经常出现，而身体魔的幻象无法出现，那就是凶地强。 也有损害和幻象同时出现的种类。 这样，处所魔和身体魔的区分也就完成了。 第二，区分幻象和损害。 类似于幻象的损害是：被箭、矛等武器击中，或被牦牛、犏牛等有角的动物撞击，导致身体流脓流血；被狗、狼咬伤；被黑人屠宰；自己或亲属非正常死亡；自己的房屋倒塌或失火；牲畜非正常死亡或被敌人夺走；梦见吃毒药或生食；三千世界被火焚烧、被风摧毁；自己吃自己；身体被鹏、蛇、大鱼吞噬，身体像微尘一样被摧毁；自己吃自己，或别人把心肝给自己吃。如果梦见这些，那就是类似于幻象的损害。 类似于损害的幻象是：黑色的衣服，黑色的羊毛，蓝色的铠甲，喝绿色的蔬菜汁，吃青蒜，大蒜、芥末、萝卜三种，向下走，走到粪便堆里，钻进洞里，被黑暗笼罩，煮熟的肉有蒸汽，生肉和血，荞麦、拉姆、黑酥油、铁器，给予黑糖，死人聚集在一起迎接送别并进行款待，去红色的花朵的岛屿，身上穿红色的衣服，头上戴黑色的帽子、蓝色的帽子。
English
The feet are gathered. In this way, no matter what degree of harm occurs, do not generate attachment, joy, or arrogance, but recognize it as a dream. Fourth, there are six ways to determine boundaries by distinguishing differences. First, distinguish between the place demon and the body demon. Recognizing it is the body demon. If you do not recognize it, it is the place demon. If you recognize it at first, and then become unrecognizable, it is the place demon disguised as the body demon. If you do not recognize it at first, and then recognize it, it is the body demon disguised as the place demon. If you hide your identity and change, it is the place demon. If you previously dreamed of harm from dogs, horses, grinding teeth, etc., and it happens now, it is the body demon. If the illusion of the body demon appears first, and then the illusion of the place demon appears, the place demon is weak. If the illusion of the fierce place appears first, and then the illusion of the body demon appears, it is medium. If the illusion of the fierce place appears constantly, and the illusion of the body demon cannot appear, the fierce place is strong. There are also types where harm and illusion occur simultaneously. Thus, the distinction between the place demon and the body demon is also completed. Second, distinguish between illusion and harm. Harm similar to illusion is: being struck by weapons such as arrows and spears, or being struck by horned animals such as yaks and dzos, resulting in pus and blood on the body; being bitten by dogs and wolves; being slaughtered by black people; oneself or a relative dying unnaturally; one's own house collapsing or catching fire; livestock dying unnaturally or being taken by enemies; dreaming of eating poison or raw food; the three thousand worlds being burned by fire and destroyed by wind; eating oneself; the body being swallowed by garudas, snakes, and large fish, and the body being destroyed like dust; eating oneself, or others giving one's own heart and liver to oneself to eat. If you dream of these, it is harm similar to illusion. Illusions similar to harm are: black clothes, black wool, blue armor, drinking green vegetable juice, eating green garlic, three things: garlic, mustard, and radish, going downwards, going into a pile of feces, entering a hole, being enveloped by darkness, cooked meat with steam, raw meat and blood, buckwheat, ram, black butter, iron utensils, giving black sugar, dead people gathering to welcome and send off and show hospitality, going to an island of red flowers, wearing red clothes on the body, wearing a black hat and a blue hat on the head.
Chinese
那，垫子是深蓝色的。被许多不同种类的女性尊敬的那些，是欺骗的圈套，所以还是应该留在床上。这样就区分了神变的圈套程度。一般来说，对于容易和困难的区分，尸体和坟地，破旧的寺庙，许多人死亡的废墟等，是立刻毁灭的，容易熟悉，深度浅。垃圾坑和，岩洞和峡谷洞穴等，对于立刻和洞穴都是可怕的。独树，泉眼，大海，远处的湖泊等，虽然不会立刻毁灭，但是深度大，沉没大，难以熟悉。贝嘎尔国王，财物的主人等，是知识粗糙，理性高低差别大。立刻的神变也凶猛粗暴，但是容易挑起，沉没小，容易压制。誓言神和妖女，魔母等，对于心有很大的执着，夺取明点，夺取智慧，想要智慧和心，挑起心不平静容易，压制容易，会成为外在的追随者。龙魔，龙怒，地主，地妖等，睡眠大，知识昏暗，智慧不清晰，会沉没昏迷。立刻不会害怕，挑起困难，沉没大，压制困难，立刻的神变小，不显示凶猛粗暴，深度大，心怀怨恨。赞和特朗，本地神和非佛教神等，混乱多，显示许多没有目标的梦，从名字呼唤，用模仿来种植，呼喊求救，血统解脱多，损害小，沉没小，力量小，容易挑起，容易压制。对于没有挑起和没有压制的所有，持续保持是很重要的。对于尸体和鬼魂，切断容易，对于疾病和痛苦，切断困难。因此，对于贪嗔八法，切断困难。比起切断外在，切断内在更加困难，份额大。成就迅速。抛弃喜欢帮助，喜欢利益的弱点。无论发生什么疾病神变，都应该抛弃犹豫不决和三心二意。第三，占卜，算命，医药三者的区分是：第一，当依靠占卜和算命来挑起切断时，如果带到家里，做饭供养格西，进行供养，就像宰杀的羊被绳子拖走一样，会迅速死亡。如《语度母经》所说：当切断挑起疾病时，依靠占卜和算命，带到家里做饭供养，像格西供养一样，病人会迅速离去。这样就区分了占卜算命。第二，医生通过诊脉
English
Na, the cushion is dark blue. Those who are revered by many different kinds of women are traps of deception, so one should still stay in bed. This distinguishes the degree of transformation. Generally, in terms of easy and difficult distinctions, corpses and cemeteries, dilapidated temples, ruins where many people have died, etc., are immediately destroyed, easy to become familiar with, and shallow in depth. Garbage pits, rock caves, and canyon caves are all frightening in terms of immediate and cave-like aspects. Single trees, springs, oceans, distant lakes, etc., although they will not be destroyed immediately, are deep and submerged, and difficult to become familiar with. The king of Bekar, the owners of wealth, etc., are rough in knowledge and have great differences in the level of reason. Immediate transformations are also fierce and violent, but easy to provoke, small in submersion, and easy to suppress. Oath gods and ogresses, demon mothers, etc., have great attachment to the mind, steal bindus, steal wisdom, want wisdom and heart, and it is easy to provoke a restless mind, easy to suppress, and will become external followers. Naga demons, naga wrath, earth lords, earth demons, etc., are sleepy and have clouded knowledge, unclear wisdom, and will cause submersion and confusion. They are not afraid immediately, difficult to provoke, large in submersion, and difficult to suppress. Immediate transformations are small, do not show fierceness and violence, are deep, and harbor resentment. Tsen and Telrang, local gods and non-Buddhist gods, etc., have much confusion, show many aimless dreams, call from names, plant with imitation, shout for help, have many lineage liberations, small harm, small submersion, small power, easy to provoke, and easy to suppress. For all that is not provoked and not suppressed, it is important to maintain continuity. For corpses and ghosts, cutting is easy, for diseases and suffering, cutting is difficult. Therefore, for the eight worldly dharmas of attachment and aversion, cutting is difficult. Cutting the inner is more difficult than cutting the outer, and the share is large. Accomplishment is swift. Abandon the weakness of liking to help and liking to benefit. No matter what disease or transformation occurs, one should abandon hesitation and doubt. Third, the distinction between divination, astrology, and medicine is: First, when relying on divination and astrology to provoke cutting, if one brings them home, cooks and offers to a Geshe, and makes offerings, just like a slaughtered sheep being dragged away by a rope, one will die quickly. As the Sutra of Tara says: When cutting provokes disease, relying on divination and astrology, bringing them home to cook and offer, like offering to a Geshe, the patient will quickly depart. This distinguishes divination and astrology. Second, the doctor examines the pulse
Chinese
即，认识到发烧等疾病后，针对每种疾病进行控制。如果这样还不行，就采取最终手段，将所有显现存在都托付给背后的鬼神。分别制作各种疾病的精华的九种药汁和十种药物。如经文中所说：医生观察脉搏和尿液，区分发烧等疾病，分别进行控制，将背后的鬼神托付给所有显现存在，然后使用相应的精华药汁和药物。这样就区分了占卜、算命和医药三种方法。第四是区分幻觉和有情众生的自性。首先是幻觉：在自己的床上，如果出现青蛙、蜥蜴、蛇等动物，念诵一声“ཕཊ་（藏文，梵文天城体，phaṭ，摧破）”，观想自己变成黑蓝色的玛吉拉准。再念诵二十一遍“ཕཊ་（藏文，梵文天城体，phaṭ，摧破）”，观想从自己的心间射出二十一支带有羽毛的箭，二十一支用天铁制成的、发出“ཚྭ་ཚྭ་སི་ལི་ལི་（藏文，无，无，无）”声音的子弹，射向任何动物的心脏黑白分界处，将其击成灰烬。这样，如果任何动物跳向自己，或者生出，或者被驱逐而变成灰烬，那就是幻觉。因此，要大声念诵“ཕཊ་（藏文，梵文天城体，phaṭ，摧破）”，并认为任何动物都是可怕的，想象自己进入它的口中，观想它吞噬自己，然后用脚踩踏并坐在它身上。这是区分幻觉的方法。现在是区分有情众生的自性：如果动物逃跑并逃脱，就让它去任何地方，最重要的是不要犹豫。如果它仍然停留在原地，区分的原因是害怕杀死任何动物，或者犹豫，害怕自己生病或死亡。这样就区分了幻觉和有情众生的自性。第五是区分人和非人：在夜晚或独自一人时，如果看到显现存在，念诵一声“ཕཊ་（藏文，梵文天城体，phaṭ，摧破）”，想象自己进入它的口中，观想它吞噬自己，并多次念诵“ཕཊ་（藏文，梵文天城体，phaṭ，摧破）”。这样自己就会死去，之后自己也会处于无生状态。如果敌人从人群中出现，发出喧哗等声音，就应修慈悲心，回向和祈愿。
English
That is, after recognizing diseases such as fever, control each disease specifically. If that doesn't work, resort to the ultimate means, entrusting all manifested existence to the spirits behind. Separately prepare nine kinds of essences and ten kinds of medicines for each disease. As it is said in the teachings: The doctor examines the pulse and urine, distinguishes diseases such as fever, controls them separately, entrusts the spirits behind to all manifested existence, and then uses the appropriate essence juices and medicines. Thus, the three methods of divination, astrology, and medicine are distinguished. Fourth is distinguishing between illusions and the inherent nature of sentient beings. First, illusions: In one's own bed, if animals such as frogs, lizards, and snakes appear, by uttering "ཕཊ་（Tibetan, Devanagari, phaṭ, to shatter）" once, visualize oneself transforming into Machig Labdrön, with a dark blue-black body. Then, by uttering "ཕཊ་（Tibetan, Devanagari, phaṭ, to shatter）" twenty-one times, visualize twenty-one feathered arrows shooting from one's heart, twenty-one iron-made bullets emitting the sound "ཚྭ་ཚྭ་སི་ལི་ལི་（Tibetan, None, None, None）", striking the boundary between the black and white of any animal's heart, turning it to ashes. Thus, if any animal jumps towards oneself, or is born, or is expelled and turns to ashes, that is an illusion. Therefore, one should loudly utter "ཕཊ་（Tibetan, Devanagari, phaṭ, to shatter）", and think that any animal is terrifying, imagine oneself entering its mouth, visualize it devouring oneself, then trample it with one's feet and sit on it. This is the method of distinguishing illusions. Now, distinguishing the inherent nature of sentient beings: If the animal runs away and escapes, let it go wherever it goes, and the most important thing is not to hesitate. If it still remains in place, the reason for distinguishing is the fear of killing any animal, or hesitating, fearing that oneself will become ill or die. Thus, the inherent nature of illusions and sentient beings is distinguished. Fifth is distinguishing between humans and non-humans: At night or when alone, if one sees manifested existence, by uttering "ཕཊ་（Tibetan, Devanagari, phaṭ, to shatter）" once, imagine oneself entering its mouth, visualize it devouring oneself, and utter "ཕཊ་（Tibetan, Devanagari, phaṭ, to shatter）" many times. Thus, oneself will die, and afterwards, oneself will also remain in a state of non-birth. If an enemy arises from the crowd, making noises and so on, one should cultivate loving-kindness and compassion, dedicate merit, and make aspirations.