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will surely be realized like a thunderbolt. Second is the dharani of Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽), in conjunction with the previous calm abiding and insight, focusing the mind on the inside of one's own body, repeatedly reciting the long Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽), this is one cycle of focus. Then, meditate on the five wisdoms: not thinking anything and abiding without any fabrication is the Dharmadhatu wisdom. In that state, looking intently at the nature of the mind is the Mirror-like wisdom. Body and mind are internal, and other appearances are external. Looking at all internal and external phenomena, sometimes looking intently and sometimes relaxing, is the Equality wisdom. In that state, visualizing the deity's form as clear and empty, and abiding in it without fabrication, is the Discriminating wisdom. Meditating on compassion for all sentient beings and maintaining the previous state is the Accomplishing wisdom. Thus, abide in each of the five for the time it takes to eat a mouthful of food, and recite a long Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) each time you switch the focus. In between, maintain the view for a long time as before, this is the second cycle of focus. Through this, one will gain control over various focuses in each moment. Third is the gate of the dharani of Phaṭ (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Chinese literal meaning: 呸). Again, in the state of the previous calm abiding and insight, whenever a thought arises from the abiding mind, think of reciting the syllable Phaṭ (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Chinese literal meaning: 呸) and repeatedly remember it. When a thought arises, recite Phaṭ (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Chinese literal meaning: 呸). Do not interrupt the special continuation. When that thought vanishes, also recite the syllable Phaṭ (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Chinese literal meaning: 呸). When it ceases and another arises, recite the syllable Phaṭ (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Chinese literal meaning: 呸). In any case, whatever arises and ceases in the mind, do not engage in abandoning, adopting, negating, affirming, or any other actions, but constantly remember and recite the syllable Phaṭ (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Chinese literal meaning: 呸). Fourth is the gate of the dharani of Khaṃ (Tibetan: ཁཾ, Sanskrit Devanagari: खं, Sanskrit Romanization: khaṃ, Chinese literal meaning: 空). Again, whenever a strong thought of grasping at characteristics arises, meditate on all things as emptiness. For example, when thinking, "This is a person," recite Khaṃ (Tibetan: ཁཾ, Sanskrit Devanagari: खं, Sanskrit Romanization: khaṃ, Chinese literal meaning: 空) and contemplate that person vanishing indivisibly into space, and rest there for a moment. Similarly, blend equally all objects of thoughts that grasp at "This is this," and especially all objects of high and low, such as happiness, suffering, joy, sorrow, fear, dread, dejection, shame, pride, jealousy, etc. Fifth is the dharani of Āḥ (Tibetan: ཨཿ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: 阿). To all dualistic appearances, that two
Chinese
对于地界的自性，如果深入观察，就会对显现的目标一同消融而坦然安住。例如，当自身与敌人的显现同时出现时，如果深入观察这两种显现，就会在认知的特征消融的状态中坦然安住。仅仅通过这个次第，就可以将好坏、高低、大小、优劣、左右、边中、悦耳与否、苦乐等一切都应用上去，从而证悟平等性。第六个是雅字，观想一个风轮，口中念诵ཡཾ་（藏文，梵文天城体यं，梵文罗马拟音yaṃ，汉语字面意思：风），并思考这个风轮位于何处？尺寸如何？颜色和形状如何形成？是在心中形成还是在外部形成？这样观察后，除了显现之外，没有任何真实存在的，就在这种明空中坦然安住，这就是观想字形的第一个目标。再次是学习风的触感，从窗户等处，让柔和的风吹拂自己的身体，将心专注于感受那种轻柔的触感，并安住于这种触感之中。有时观想自己的身体连同显现，都融入到风的触感之中。除了这个之外，什么也不想，尽力安住。口中要 постоянно念诵ཡཾ་（藏文，梵文天城体यं，梵文罗马拟音yaṃ，汉语字面意思：风）。这是第二个目标。第七个是让字的总持之门，这也是第一个目标。念诵རཾ་（藏文，梵文天城体रं，梵文罗马拟音raṃ，汉语字面意思：火）并观想日轮是其特点，其他与前面相同。学习火的形态是，如果可以，就做一个炉子，下面放木柴，中间燃烧火焰，上面冒出烟雾，观察它，不要想其他的事情，只观察它，并在心中浮现一个与它相同的火焰，然后再次像以前一样坦然安住于火焰之上。然后将所有其他显现都融入到火焰之中，从而使一切都变成火焰的形态，并专注于此。第八个是瓦字的总持之门，这是第一个目标。念诵ཝཾ་（藏文，梵文天城体वं，梵文罗马拟音vaṃ，汉语字面意思：水）并观想水轮与前两个相同。在面前放置一个干净的容器，倒入清水，观察它，并在水
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By deeply contemplating the nature of the earth element, one can settle into a state of equanimity as the focus of appearances dissolves. For example, when the appearances of oneself and an enemy arise simultaneously, by deeply contemplating these two appearances, one can settle into a state of equanimity where the characteristics of identification dissolve. Through this sequence alone, one can apply it to everything such as good and bad, high and low, large and small, good and bad, right and left, center and edge, pleasant and unpleasant, happiness and suffering, and thus realize the nature of equality. The sixth is the Ya syllable. Visualize a wind mandala and verbally recite yaṃ (藏文，梵文天城体यं，梵文罗马拟音yaṃ，汉语字面意思：Wind). Contemplate where this wind mandala is located, what its size is, how its color and shape are formed, whether it is formed in the mind or externally. After examining this, apart from mere appearance, there is nothing truly established. Settle into this clarity and emptiness. This is the first focus, meditating on the syllable. Again, practice with the sensation of wind. From windows and so on, allow gentle breezes to touch your body. Focus your mind on the subtle and gentle sensation of the wind touching you, and settle into that sensation. Sometimes, visualize your body, along with all appearances, dissolving into the sensation of the wind. Think of nothing else but this, and settle into it as much as possible. Constantly recite yaṃ (藏文，梵文天城体यं，梵文罗马拟音yaṃ，汉语字面意思：Wind) verbally. This is the second focus. The seventh is the gate of the dhāraṇī of the Ra syllable. This is also the first focus. Reciting raṃ (藏文，梵文天城体रं，梵文罗马拟音raṃ，汉语字面意思：Fire) and visualizing a sun mandala is the special feature; the rest is the same as before. To practice with the nature of fire itself, if possible, make a stove with firewood underneath, fire burning in the middle, and smoke rising above. Look at it, and without thinking of anything else, just look at it. Visualize a fire in your mind that is identical to it, and then settle into that fire again as before. Then, blend all other appearances into that fire, so that everything transforms into the sole nature of fire, and focus on that. The eighth is the gate of the dhāraṇī of the Va syllable, this is the first focus. Reciting vaṃ (藏文，梵文天城体वं，梵文罗马拟音vaṃ，汉语字面意思：Water) and visualizing a water mandala is the same as the previous two. Place a clear container of clean water in front of you. Look at it, and in the water
Chinese
以心思维，又在那样的状态中安住。无论生起什么分别念的对境，都与面前的水混合，不思其他，以只思水的方式修习。第九，拉字的总持是：第一，观想与念诵（藏文：ལཾ，梵文天城体：लँ，梵文罗马拟音：lam，汉语字面意思：拉姆）并观想地轮等相同。在面前做一个能很好地表现圆形或方形的五种颜色土的形状，看着它，并在其对面观想一个与之相似的颜色坚硬之物。什么也不想。然后观想一切显现都融入那个有颜色的土的形象中。其余四个是总持之门，是上师们的支分。第二，明了不顺品而摧伏魔军是：首先安坐在舒适的坐垫上，如前一样修习止观二者，无论生起什么分别念，都念诵（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）并切断。在座间，与各种行为相结合，例如随后安住在瑜伽的所依上，像从下层房间走到上层房间一样，或者从光明的地方进入黑暗，或者从黑暗的地方走到有光明的地方，以及从内向外行事等等，对于每个不同的处所、时间和行为，都会产生不同的心之变化，对于所有这些，都以念诵（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）来切断并与空性相结合，为一个观修回合。又对于喜、悲、贪、嗔、恐惧等一切显现，都同样结合，为一个观修回合。将损害者、敌人和鬼神想在心中，强烈地修习慈悲，念诵（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）并将其与自心无二无别地结合，为一个观修回合。又将亲友等贪执之境想在心中，念诵（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）切断贪执，并将其与自心结合而安住，为一个观修回合。对于依赖于五大和有情的一切恐惧，也同样修习，为一个观修回合，总共五个。这样在自己家中很好地熟练后，晚上去坟地等地方一会儿，观察心是否稳定。如果不稳定，就暂时在自己家中修习。当心稳定时，就在坟地和边地等地方，在夜叉、罗刹、鬼神居住的地方，以符合八法的方式进行分别念。
English
Thinking with the mind, again abide equally in that state. Whatever object of conceptual thought arises, mix it with the water in front, without thinking of anything else, meditate in the manner of thinking only of water. Ninth, the dharani of the La syllable is: First, the object of focus is similar to reciting (Tibetan: ལཾ, Sanskrit Devanagari: लँ, Sanskrit Romanization: lam, Chinese literal meaning: Lam) and meditating on the earth mandala, etc. In front, make a shape of earth of five colors that well represents a circle or square, look at it, and in front of it, meditate on a solid object of similar color. Do not think of anything else. Then meditate that all appearances dissolve into that colored image of earth. The remaining four are the doors of dharani, which are branches of the gurus. Second, clarifying the unfavorable side and subduing the maras is: First, sit on a comfortable cushion, and meditate on both shamatha and vipassana as before, and whatever conceptual thoughts arise, say (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) and cut them off. In the session breaks, combine with various activities, such as then abiding on the basis of yoga, like going from the lower room to the upper room, or entering from a bright place into darkness, or going from a dark place to a place with light, and acting from inside to outside, etc. For each different place, time, and action, there will be different changes of mind, and for all these, cut them off by saying (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) and combine them with emptiness, for one round of meditation. Also, for all appearances such as joy, sorrow, attachment, aversion, fear, etc., combine them in the same way, for one round of meditation. Thinking of harm-doers, enemies, and spirits in the mind, meditate intensely on compassion, say (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) and combine them with one's own mind without separation, for one round of meditation. Also, thinking of objects of attachment such as relatives in the mind, say (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) and cut off attachment, and combine it with one's own mind and abide, for one round of meditation. For all fears that depend on the elements and sentient beings, practice in the same way, for one round of meditation, for a total of five. Having become well-versed in this way in one's own home, go to cemeteries and other places for a short time at night and examine whether the mind is stable or unstable. If it is unstable, then meditate in one's own home for a while. When the mind is stable, then in cemeteries and border areas, etc., in places where yakshas, rakshasas, and spirits dwell, engage in conceptual thought in a manner consistent with the eight worldly concerns.