English
And has. Those, through the wind-mind entering the central channel, and the knots of the channels being released, signs such as smoke arise, and gradually the five superknowledges will arise. Fifth, the yoga of interdependent substances is: The teacher himself said in the scripture: "Having taken the pure four mixtures, with musk it becomes non-toxic. Ganzi and Arura, turmeric, ghee, and together combine. Recite the secret mantra and practice for seven days." As it is said, that is, seven srang of ghee, seven srang of brown sugar, turmeric as appropriate, three srang of honey, lamb, barura, golden arura, one srang of rock candy. The four mixtures that have not been eaten with meat and green vegetables are collected three times and spread on a clean stone slab. After drying, grind finely. Conclude with three sweets such as honey and brown sugar. Make pills the size of shawa pills. Pour into a seamless leather bag. Hang in the sky in front without touching the ground. Cut off self-speaking and practice the three-syllable mantra for seven days. Take seven each in the morning. By abiding in the precepts of taking essence, clear visualization, expanding realms, and non-proliferation samadhi will arise. To remove poison is: In a clean pottery or stone container, pour warm urine into the four-mixture powder and stir well. After clarifying, pour out the juice. Then pour in moderate urine and pour out the clear substance. Doing this three times will remove the poison. Then it is said to dry. Sixth, the yoga of Vajrabhairava is: There are two types, namely, one's own body with skillful means, and the other's body with wisdom. The first has two parts: preliminary practices and main practice. The first also has tummo yoga and, bindu yoga. The first is: Do the preliminary practices as before. In the center of one's own body, the central channel has four qualities. The upper end is inserted into the crown of the head, and the lower end is inserted into the navel. At the lower end, the fire of tummo blazes. The tip of the flame burns in the central channel up to four fingers. The hands of the flame also flicker outwards. Meditate as if lighting the cut of a pen and pointing the mouth downwards. By holding the combination of the wind vase at the navel, contemplate that the winds dissolve into the fire of the navel. If you focus on the flame, the flame
Chinese
我思維因耗盡擾動之緣故而生樂。若有權能之智慧的經驗，則憶念而安住。如是於數次呼吸之間，使所緣極其柔和，將彼之經驗與極其無戲論之智慧混合而安住。如是再再修習。第二者，前行等相同，觀想中脈之上端以頭頂復於前方彎曲而刺入眉間，下端到達隱處且彎曲至寶珠尖端。如前一般呼出濁氣，吸氣入內，於隱處之間猛力壓迫風力，又向上提，向上引導，復於臍間交合處猛力增長而長久串習。又於彼反方向執持而亦串習之。所緣為，觀想風為五色光芒之相，從鼻孔向上行，從眉間進入中脈之中，從頭頂至林伽尖端之間，五色光芒如煙霧般群聚在中脈之中運行，並專注於寶珠旋轉如彩虹光點。又思維如香煙般向上運行。第二正行則另行闡明，且亦當從上師處領受。對於金剛怖畏金剛瑜伽以文字解釋而填充，於自宗不容許，說那不是顯現之夢境，則其中似乎毫無精要。 第二者，他身智慧則與四瑜伽次第相同。第二，於遣除障礙之法，障礙之因乃我執煩惱與業。緣乃惡劣之處所與友伴，以及執著於今生之種種事務，且為八法之行相所攜走，以及放逸之行為等等，種種障礙先會發生。體性乃生起疾病痛苦與非法之分別念以及種種心之散亂。遣除之方便為，知曉疾病鬼祟痛苦煩惱一切皆為自心，並以上師之口訣而下定決心。遣除之量為，彼等障礙從根本上遮止且寂滅，或即便暫時未寂滅，彼等亦成為禪定之助伴，且於處所安適，且內心安樂。遣除障礙之口訣
English
I contemplate that happiness arises from the cause of exhausting agitation. If there is an experience of the wisdom of empowerment, remember it and abide in equanimity. In this way, make the object of focus extremely gentle for several breaths. Blend that experience with the wisdom of utter non-elaboration and abide in equanimity. Meditate in this way again and again. Secondly, the preliminaries are the same. Visualize the upper end of the central channel curving forward from the crown of the head and piercing the space between the eyebrows, and the lower end reaching the secret place and curving to the tip of the jewel. As before, exhale stale air. Inhale air inward. Forcefully press the air force between the secret places. Again, pull it upward. Guide it upward. Again, practice for a long time to forcefully increase the union at the navel. Also practice holding it in the opposite direction. The object of focus is: Visualize the wind as the form of five-colored rays of light rising from the nostrils. From the space between the eyebrows, enter the central channel. From the crown of the head to the tip of the lingam, the five-colored rays of light move like a swarm of smoke within the central channel, and focus on the swirling jewel like a rainbow-colored drop. Also, contemplate it moving upward like incense smoke. The second, the main part, is explained separately and should also be received from the guru's mouth. To explain the words and fill in the gaps for the yoga of Vajrabhairava is not in accordance with our own system. To say that it is not a dream that appears seems to have no essence at all. Secondly, the wisdom of another body is similar to the four yogas in sequence. Secondly, regarding the method of removing obstacles, the cause of obstacles is self-grasping, afflictions, and karma. The conditions are bad places and companions, attachment to various activities of this life, being carried away by the appearance of the eight worldly concerns, and various kinds of careless behavior that cause obstacles to arise. The nature is the arising of sickness, suffering, non-dharmic thoughts, and various kinds of mental disturbances. The method of removing them is to recognize that all sickness, evil spirits, suffering, and afflictions are one's own mind, and to make a firm decision based on the guru's instructions. The measure of removal is that those obstacles are completely reversed and pacified from their root, or even if they are not immediately pacified, they become aids to samadhi, and one feels comfortable in the place and at ease in one's heart. The instructions for removing obstacles
Chinese
依赖于口头的虔诚，以及布施自己的身体，以及依赖于无戏论的自性，以及区分所依和能依，以及依赖于将分别念斩断于法界之中来遣除障碍，这是五种；以及稍微获得稳固的禅修，这是六种。第一种是先发出离心和菩提心，一般来说对所有众生，特别是如果有作害者，就特别对他们修习强烈的慈悲心。心想这些都要安置于佛的果位上，并且以“这些都要从轮回中解脱，上师三宝垂念”这样的信念来牢牢地安放。在自己的头顶上观想根本上师的真实形象，或者金刚持，或者红阎魔敌的形象都可以。将传承上师、本尊、佛、菩萨全部融入其中。以强烈的虔诚心观想供养一切身受用。皈依三世一切诸佛的体性——上师圣尊。祈请加持，使此障碍成为道用。这样尽力祈祷。上师融入自身，在上师的身语意和自己的身语意三者无二无别的状态中，守护无戏论的自性并安住。 第三种是，像之前的预备行一样进行，安住于天神的慢心中，了知一切法如幻如化，并且用之前的六种方法等来遣除障碍：
English
Relying on verbal devotion, and giving one's own body, and relying on the nature of non-elaboration, and distinguishing between the dependent and the relied upon, and relying on cutting off conceptual thoughts in the dharmadhatu to clear away obstacles, these are five; and meditation that has gained a little stability, these are six. The first is to first send forth refuge and bodhicitta, and in general to all sentient beings, and especially if there is a harm-doer, then especially cultivate strong compassion for them. Thinking that all of these should be placed on the ground of Buddhahood, and with the belief that "May all of these be liberated from samsara, may the lama and the Three Jewels know," firmly place it. On the crown of one's head, visualize the actual form of the root guru, or Vajradhara, or the form of Red Yamari, whichever is fine. Merge all the lineage lamas, yidams, Buddhas, and Bodhisattvas into that. With strong devotion, think of offering all body and possessions. I take refuge in the lama, the holy one, the essence of all the Buddhas of the three times. Please bless that this obstacle may be taken as the path. Pray as much as possible in this way. As the lama dissolves into oneself, in the state where the lama's body, speech, and mind and one's own body, speech, and mind are inseparable, maintain the nature of non-elaboration and abide in equanimity. The third is, proceed like the previous preliminary practices, and abiding in the pride of the deity, know all dharmas as illusory, and clear away obstacles by the previous six methods and so forth:
Chinese
如果念头纷繁，则修习念头光明；如果信心不足，则修习上师瑜伽以获加持；如果嗔恨强烈，则修习无与伦比的慈悲瑜伽；如果我执深重，则修习根本因的瑜伽；如果元素失调，则修习命勤风的瑜伽；如果身体精华衰弱，则修习缘起物质的瑜伽；如果贪欲炽盛，则修习金刚怖畏的瑜伽，将这些作为对治，最终安住于无戏论的法界之中。如果这些方法仍然无法消除，则要竭尽全力地运用觉性，提起精神，鼓足干劲。对于疾病、邪魔、烦恼、念头等等无法消除的事物，将法界智慧与之融合，对所显现的一切直截了当地认识，并在无戏论的智慧状态中反复安住。第四种方法是：前行如前，对于任何显现为障碍的念头，观想通过九个孔窍像烟雾一样进入，像念头光明一样修习，然后在法界中扩展。对于恐惧、沮丧、厌恶等等念头的对象，全部确定为自心，并安住其中。此外，如果存在有害的众生，则首先发出皈依和慈悲心，然后观想自己的心像灯焰一样位于心脏的中心，从心脏的位置打开一个孔窍，像之前射箭一样射向敌人或魔障等的心脏中心，将自己和他们的心无二无别地融合在一起。然后，它也消失在虚空中，并在无戏论的法界中安住。第五种方法是：前行如前，不让心有片刻的散乱，将心专注于显现为障碍的念头上，通过专注于此，使执着消失，并在无戏论的智慧中如前安住。此外，对于任何生起的念头，都保持原样，不加改变地安住。这样，念头本身就会转化为智慧。如果念头本身转化为智慧，那么念头就会像这样自我介绍：“如果我本身就是无二的智慧，你又怎么能视我为过错呢？”。还有一些人认为，将上述对有害众生等修习慈悲心的方法，作为单独的修法来修习，并在初学者阶段就以六法的方式来讲解，但上师的口诀是将修习慈悲心作为其他五种方法的
English
If thoughts are abundant, practice the luminosity of thoughts; if devotion is weak, practice the guru yoga to receive blessings; if hatred is strong, practice the yoga of incomparable compassion; if self-grasping is heavy, practice the yoga of the root cause; if the elements are imbalanced, practice the yoga of life-force winds; if the body's essence is weak, practice the yoga of interdependent substances; if desire is intense, practice the yoga of Vajrabhairava, using these as remedies, and ultimately abide in the realm of non-duality. If these methods still cannot eliminate them, then exert effort to bring forth awareness, raise your spirits, and muster your strength. For whatever cannot be eliminated, such as illnesses, evil spirits, afflictions, thoughts, etc., mix the wisdom of the dharmadhatu with it, directly recognize whatever arises, and repeatedly abide in the state of non-dual wisdom. The fourth method is: the preliminaries are as before. For any thought that appears as an obstacle, visualize it entering through the nine orifices like smoke, and meditate like the luminosity of thoughts, then expand it into the dharmadhatu. For whatever is the object of thoughts such as fear, discouragement, disgust, etc., determine that all of it is your own mind, and abide in it. Furthermore, if there are harmful beings, first generate refuge and compassion, then visualize your own mind as being like the tip of a flame of light in the center of your heart. Open an orifice from the position of your heart and send it like an arrow shot previously into the heart center of whatever is the enemy or obstacle, etc., merging your own mind with theirs inseparably. Then, it also vanishes into the sky, and abide in the non-dual dharmadhatu. The fifth method is: the preliminaries are as before. Without letting the mind wander for even a moment, focus the mind on the very thought that appears as an obstacle. By focusing on it, the clinging to it disappears, and abide in the non-dual wisdom as before. Furthermore, for whatever thought arises, maintain it as it is, without alteration. In this way, the thought itself will be transformed into wisdom. If the thought itself is transformed into wisdom, then the thought will introduce itself like this: "If I myself am non-dual wisdom, how can you regard me as a fault?". There are also some who consider the method of cultivating compassion for harmful beings, etc., as mentioned above, as a separate practice to be cultivated, and explain it as a sixfold method for beginners, but the guru's oral instruction is to cultivate compassion as the basis for the other five methods.