English
Therefore, when drilling a hole in that place, it feels like smoke is gushing out. Doing this repeatedly can eliminate it. Also, when the heart trembles and churns, a hole suddenly appears from the heart area. Then reciting the Vajra mantra can eliminate it. Similarly, when the throat is uncomfortable, the throat passage and the lower intestinal tract are blocked, and the front and back passages are uncomfortable, then recite the Vajra mantra from the two lower doors. If the stomach is bloated and churning, recite the Vajra mantra from the navel hole. If all the joints are painful, recite the Vajra mantra from the secret hole or all the pores. If there is a headache, recite the Vajra mantra from the forehead to eliminate it. If the eyes are painful, recite the Vajra mantra from the eyes. If the ears, nose, and tongue feel tingling and uncomfortable, recite the Vajra mantra from those parts. If the body aches, recite the Vajra mantra from the painful area to eliminate it. Just by doing vase breathing and these Vajra recitations, one may experience a burning sensation in the heart, dizziness and vomiting, a tingling sensation on the top of the head, and a feeling of cold emptiness in the head and body starting from the tip of the nose. In such cases, relax for a few days, eat nutritious food, slow down your activities, and get a massage. When these conditions improve, resume practice. These are from the supplementary parts of the text. In general, the methods for eliminating all obstacles should be learned from the oral instructions of the guru and the lineage of experiential transmission. Third, complete mental isolation: This method is mainly explained as relying on the body of another. However, in the Five Stages, it says, "If the lotus and vajra unite, even if it does not exist in conventional reality, just experiencing it once, one will achieve accomplishment through the power of yoga." As it is said, after relying on action seals and properly recognizing the three appearances, it is also possible to practice by relying on one's own body later. Alternatively, one can first rely on one's own body to induce the three appearances as much as possible, and then rely on the body's mudra to bring mental isolation to its ultimate conclusion. It is impossible to perfect mental isolation by relying solely on one's own body. Therefore, according to the direct instructions of the scripture, for the all-knowing Vidyābhādra of the Acharya and the oral instructions of the Black Tradition of Vajrasana, there is no other teaching on mental isolation other than relying solely on the lower door.
Chinese
的见解。阿卡尔禅扎比丘尼论师的口诀中，两者都有出现。因此，此处的引导次第也同样如此进行：心完全寂静，依靠上门和依靠下门。第一，修持三现分次第生起，以及次第逆转而修。第一，修持第一现分的智慧，修持现分增长的智慧，修持现分获得的智慧。第一是：前行等如前修持，身语的行为平等。观想自身为金刚持，双手交叉，于心间月轮之上，红色莲花八瓣的中央，白色ཨཾ་（藏文，梵文天城体अं，梵文罗马拟音aṃ，汉语字面意思：ཨཾ་）。头顶观想白色ཧཾ་（藏文，梵文天城体हं，梵文罗马拟音haṃ，汉语字面意思：ཧཾ་）字，头朝下，观想为菩提心安乐的自性。猛烈地持诵宝瓶气，从ཨཾ་（藏文，梵文天城体अं，梵文罗马拟音aṃ，汉语字面意思：ཨཾ་）中发出清凉而锐利、力量强大的光芒，撞击到ཧཾ་（藏文，梵文天城体हं，梵文罗马拟音haṃ，汉语字面意思：ཧཾ་）上。从ཧཾ་（藏文，梵文天城体हं，梵文罗马拟音haṃ，汉语字面意思：ཧཾ་）中降下菩提心的细流，白色那ra ra，融入心间的ཨཾ་（藏文，梵文天城体अं，梵文罗马拟音aṃ，汉语字面意思：ཨཾ་）中。观想菩提心的光芒如新月般闪耀，遍布身体内外和一切显现。稍微回忆一下灌顶的体验。如果反复练习这个，就会产生现分的智慧体验。第二是：其他都和那个一样，只是在心间，于日轮之上，红色五股金刚杵之上，红色ཨཱཿ（藏文，梵文天城体आः，梵文罗马拟音āḥ，汉语字面意思：ཨཱཿ）字包含在两个止点之间。虽然这样说，但一个止点就足够了。从中发出非常炽热的光芒，撞击到ཧཾ་（藏文，梵文天城体हं，梵文罗马拟音haṃ，汉语字面意思：ཧཾ་）上。菩提心变成红色的光芒降下，融入ཨཱཿ（藏文，梵文天城体आः，梵文罗马拟音āḥ，汉语字面意思：ཨཱཿ）中。观想内外一切都被红色的光芒如太阳般照耀，等等，如上修持，就会产生增长的智慧体验。第三是：在心间无所依处，观想一个黑色的短ཨ་（藏文，梵文天城体अ，梵文罗马拟音a，汉语字面意思：ཨ་），从中发出不明显、昏暗的光芒。虽然有人这样说，但我想黑色更好。撞击到ཧཾ་（藏文，梵文天城体हं，梵文罗马拟音haṃ，汉语字面意思：ཧཾ་）上。从ཧཾ་（藏文，梵文天城体हं，梵文罗马拟音haṃ，梵文罗马拟音haṃ，汉语字面意思：ཧཾ་）中降下白红色混合的菩提心，或者黑暗的明点那ra ra，融入ཨ་（藏文，梵文天城体अ，梵文罗马拟音a，汉语字面意思：ཨ་）中。回忆起灌顶的体验，内外显现消融于虚空，如被黑暗笼罩般，安住于此，就会产生获得的智慧体验。还有一些口诀的差别，对于所有三个，菩提心
English
According to the view of . In the instructions of the female master Deva Akaratsandra, both appear. Therefore, the order of guidance here is also done in the same way: the mind is completely secluded, relying on the upper gate and relying on the lower gate. First, practice the three appearances in the order of arising, and meditate in the reverse order. First, practice the wisdom of the first appearance, practice the wisdom of the increasing appearance, and practice the wisdom of the attained appearance. The first is: practice the preliminaries as before, and the actions of body and speech are equal. Visualize yourself as Vajradhara with two hands crossed, on the moon disc in your heart, in the center of the red lotus with eight petals, a white Aṃ (藏文，梵文天城体अं，梵文罗马拟音aṃ，汉语字面意思：ཨཾ་). On the crown of your head, visualize a white Haṃ (藏文，梵文天城体हं，梵文罗马拟音haṃ，汉语字面意思：ཧཾ་) syllable, head facing down, as the nature of bodhicitta bliss. Holding the vase breath tightly, from Aṃ (藏文，梵文天城体अं，梵文罗马拟音aṃ，汉语字面意思：ཨཾ་) comes a cool, sharp, and powerful light, striking Haṃ (藏文，梵文天城体हं，梵文罗马拟音haṃ，汉语字面意思：ཧཾ་). From Haṃ (藏文，梵文天城体हं，梵文罗马拟音haṃ，汉语字面意思：ཧཾ་) descends a stream of bodhicitta, white nara ra, dissolving into the Aṃ (藏文，梵文天城体अं，梵文罗马拟音aṃ，汉语字面意思：ཨཾ་) in the heart. Visualize the light of bodhicitta shining like a rising moon, pervading the inside and outside of the body and all appearances. Slightly recall the experience of empowerment. By practicing this repeatedly, the experience of the wisdom of appearance will arise. The second is: the others are the same as that, except that in the heart, on the sun disc, on top of the red five-pronged vajra, the red Āḥ (藏文，梵文天城体आः，梵文罗马拟音āḥ，汉语字面意思：ཨཱཿ) syllable is contained between two tsheg drag. Although it is said so, one tsheg drag is enough. From it comes a very hot light, striking Haṃ (藏文，梵文天城体हं，梵文罗马拟音haṃ，汉语字面意思：ཧཾ་). Bodhicitta becomes a red light and descends, dissolving into Āḥ (藏文，梵文天城体आः，梵文罗马拟音āḥ，汉语字面意思：ཨཱཿ). Visualize everything inside and outside being pervaded by red light like a rising sun, etc., practice as above, and the experience of increasing wisdom will arise. The third is: in the heart, without support, visualize a short black A (藏文，梵文天城体अ，梵文罗马拟音a，汉语字面意思：ཨ་), from which comes a dim, unclear light. Although some say so, I think black is better. Striking Haṃ (藏文，梵文天城体हं，梵文罗马拟音haṃ，汉语字面意思：ཧཾ་). From Haṃ (藏文，梵文天城体हं，梵文罗马拟音haṃ，汉语字面意思：ཧཾ་) descends a white-red mixed bodhicitta, or a dark bindu nara ra, dissolving into A (藏文，梵文天城体अ，梵文罗马拟音a，汉语字面意思：ཨ་). Recalling the experience of empowerment, the inner and outer appearances dissolve into space, as if covered by darkness, and remaining in this state, the experience of attained wisdom will arise. There are also some differences in the instructions, for all three, bodhicitta
Chinese
“月亮坛城具莲花， 为令稳固之因缘， 最初之字具明点， 如月光芒般显现， 显现智慧真实生。” 增盛时说： “太阳坛城名与彼， 如是亦是金刚名， 以二明点所庄严， 于彼分位应知晓， 如日光明般照耀， 由显增之结合生。” 获得时说： “种子不具明点性， 亦非由风之门生， 何者获得诸显现， 乃是圆满之体性。” 《行集论》中也同样宣说了这些。第二种是逆向观修的方法：在显现时，仅仅产生乐和明，二者相等；在增盛时，明的部分大大增加；在获得时，乐和无分别大大增加，从而压倒了明的部分。这时就要学习升起，像之前一样，在观修获得智慧之后，首先观修增盛的对境，像之前一样。这样会变成巨大的明相，就在这种状态中安住。然后像之前一样观修显现的对境，当产生乐明无分别相等的体验时，就长久地保持这种状态。像这样不断地修习升起和进入，就能生起三种显现的完全清净的证悟。然后为了最终实现它，就要依靠下门来修习。第二种是，《五次第》中说： “幻化之中一切里， 女幻尤为胜中胜， 三智之
English
These methods of contemplation, which emerge very clearly from the force of the many purifications spoken of in the Five Stages, are as follows. In the Five Stages, during the stage of Appearance, it says: "The mandala of the moon with lotus, Which becomes the cause for stability, The first letter with bindu, Appears like the rays of the moon, The wisdom of appearance truly arises." During the stage of Increase, it says: "The mandala of the sun with name, Likewise, also the name of vajra, Adorned with two bindus, In that part, one should know it, Like the rays of the sun, Arising from the union of appearance and increase." During the stage of Attainment, it says: "The seed does not possess bindu, Nor does it arise from the door of wind, Whatever attains appearance, Is the nature of completeness." The Compendium of Conduct also speaks similarly to this. The second is the method of contemplating in reverse: During the stage of Appearance, only bliss and clarity arise equally. During the stage of Increase, the clarity greatly increases. During the stage of Attainment, bliss and non-conceptuality greatly increase, thus overwhelming the clarity. At that time, one should train in rising. As before, after contemplating the wisdom of Attainment, one should first contemplate the object of Increase as before. This will become a great clear appearance, and one should remain in that state. Then, as before, one should contemplate the object of Appearance, and when an experience of equal bliss, clarity, and non-conceptuality arises, one should prolong that state. By constantly practicing rising and entering in this way, the completely pure realization of the three appearances will arise. Then, in order to ultimately bring it forth, one should practice relying on the lower gate. The second is, in the Five Stages, it says: "Among all illusions, The illusion of woman is especially supreme, The three wisdoms of
Chinese
区别是，正如所说：“从这可以清楚地显示。”当与手印结合，菩提心秘密成熟时，会出现显现；到达金刚腰部时，会出现增长；到达金刚颈部时，会获得第三个刹那；在金刚顶端，短暂地接近获得，使譬喻的光明显现。这能够清楚地显示自性显现的所有区别。对此，手印的特征、收集乐、保持乐、遣除乐、散布乐这五个要点的口诀，应从另外安排的篇章中了解。第四，幻身世俗谛的引导，分为正行和增益两种。第一种分为入定幻身、出定幻身、梦幻身三种。第一种又分为依靠他身修习和依靠自身修习两种。第一种是，通过与手印结合，在生起乐空无二智慧的状态中，刹那间将自己观想为大金刚持，将乐的体验与本尊身无二无别地混合，并在其中入定。第二种是，如前一样修习获得显现的智慧，以逆行次第增长，稍微忆念显现的体验。以刹那忆念圆满，观想自己为白色双手金刚持，并在显现而无自性上入定。这是五次第中的：镜中的影像，象征幻身；颜色如彩虹；遍布如水中的月亮。这三个譬喻中，第一个譬喻是面容、手等同时成就；第二个譬喻是清澈与不清晰混合，通过刹那忆念圆满来澄清，并在显现而无自性上修习。第二是，第三个譬喻如同虚空中升起一轮明月，江河湖泊中同时显现月影一样。将现在显现的自身和外在显现的任何事物，都如前者一样，以道次第生起为大金刚持的身相，了知如幻如化无有真实，稍微稍微地入定，经常串习，在座间修习时也只修习这个。
English
The distinction is, as it is said, "From this it will be clearly shown." When combined with the mudra, when the secret of bodhicitta matures, appearance arises; when it reaches the vajra waist, increase arises; when it reaches the vajra neck, attainment arises, the third instant; at the tip of the vajra, for a moment approaching attainment, making manifest the luminosity of the example. This can clearly show all the distinctions of self-nature appearance. Regarding this, the characteristics of the mudra, gathering bliss, holding bliss, repelling bliss, spreading bliss, the oral instructions of these five points should be understood from a separately arranged chapter. Fourth, the guidance on illusory body, the conventional truth, has two parts: the actual practice and the enhancement. The first has three parts: meditative illusory body, post-meditative illusory body, and dream illusory body. The first of these has two parts: meditating based on another's body and meditating based on one's own body. The first is: by combining with the mudra, in the state of arising non-dual bliss and emptiness wisdom, in an instant, one cultivates oneself as the great Vajradhara, mixing the experience of bliss with the deity's body without separation, and meditating within that. The second is: as before, cultivate the wisdom of obtaining appearance, and with the order of reversing the process, increase, and slightly remember the experience of appearance. With the completion of a moment's recollection, cultivate oneself as the white, two-handed Vajradhara, and meditate on appearance without inherent existence. This is from the five stages: The image in the mirror symbolizes the illusory body; the colors are like a rainbow; pervasiveness is like the moon in water. Among these three examples, the first example is that face, hands, etc., are accomplished all at once; the second example is that clarity and non-clarity are mixed, clarified by the completion of a moment's recollection, and meditate on appearance without inherent existence. The second is: the third example is like one moon rising in the sky, and moon images appearing simultaneously in all rivers, lakes, and ponds. Whatever appears as one's own body now, and whatever external appearances arise, cultivate them as the body of the great Vajradhara in the same way as before, knowing that it is like an illusion, without reality, and meditate little by little, constantly familiarizing oneself, and also practice this alone during the breaks between sessions.