Chinese
是。心想：祈请恩德根本上师垂念。之后，以自己的今生真实的父母，以及对自己造成损害的怨敌和魔障，自己所居住的那个地方的土地神等为主的三界一切有情也，遍布于近处周围所有方位，观想与自己一同皈依。口中念诵：如虚空般无边无际的一切有情，皈依于总集一切皈依境之自性的上师仁波切。尽力念诵。我和一切有情从前都因轮回的种种痛苦而恐惧，现在向您祈求救护。将全部希望寄托于您这位不会欺骗的皈依处。此外再没有其他的希望和救护了。祈请以大悲救护。心中持续不断地生起强烈的渴望。在结束一座法之前，对皈依境上师生起虔诚的敬仰，上师化为光芒，逐渐融化并融入自身。观想上师与自心无二无别。稍稍安住于此状态。如果在此状态中结束一座法，就将善根回向菩提。这是第一个观修次第。第二是发菩提心：首先进行如前所述的皈依，然后再次观想自己和他人的器情世界，以及如天空般广阔的一切有情。心中思索：这个天空被什么遍布？有情被什么遍布？所有这些众生，没有一个不曾做过我的父母和亲友。而且不仅仅是一次，而是无数次地做过我的父母等。这些众生想要的是安乐，但感受到的却是痛苦，实在令人怜悯。因此，我应当让他们远离痛苦，获得殊胜的安乐。最终，我必须清净他们所有的二障和习气，并将他们安置于圆满正等觉的果位。然而，用其他方法无法做到，所以我必须获得佛的果位。而佛的果位又来自于修持殊胜的佛法，因此，现在我决心修持这甚深道的究竟——那若六法。口中这样念诵：为了如虚空般无边无际的一切有情，
English
Yes. Think, "Please remember me, kind root guru." Then, all sentient beings of the three realms, primarily including one's own real parents in this life, enemies and obstacles that harm oneself, and the local deities of the place where one resides, are also present, filling all directions in the vicinity. Visualize that they are taking refuge together with you. Recite aloud, "All sentient beings, as infinite as the sky, go for refuge to the precious guru, the embodiment of all refuges." Recite as much as possible. I and all sentient beings have been frightened by the various sufferings of samsara in the past, so now I ask you for refuge. I have placed all my trust in you, the refuge that does not deceive. There is no other hope or protector. Please protect me with great compassion. Maintain a strong and continuous aspiration. Before ending the session, generate devotion and longing for the guru, the object of refuge. The guru melts into light and dissolves into you. Visualize that the guru and your own mind are inseparable. Rest in that state for a while. When ending the session in that state, dedicate the merit to enlightenment. This is the first meditation practice. The second is generating bodhichitta: First, perform the refuge as described above, and then visualize again the outer and inner worlds of oneself and others, and all sentient beings as vast as the sky. Contemplate in your mind: What fills this sky? What fills sentient beings? There is not a single one of all these beings who has not been my father, mother, or friend. And not just once, but countless times they have been my parents, etc. These beings want happiness, but they only experience suffering, which is truly pitiful. Therefore, I must lead them away from suffering and bring them to supreme happiness. Ultimately, I must purify all their two obscurations and habitual tendencies, and establish them in the state of perfect and complete enlightenment. However, this cannot be done by other means, so I must attain the state of Buddhahood. And the state of Buddhahood arises from meditating on the meaning of the sacred Dharma, so now I resolve to practice this profound path, the ultimate Six Dharmas of Naropa. Recite aloud, "For the sake of all sentient beings as infinite as the sky,
Chinese
从而获得圆满正等觉的果位。为此，甚深道那若六法应当修习。如此说后，意义需要用心思考，词句也要缓慢念诵，并且要非常认真。法座的正行修习就是反复地禅修。法座结束时，也需要回向善根于菩提。这是第二座的观想内容。第二，不共前行中，有清净的阿字空行。空行能消除疾病和邪魔。三种标志是空行的特点，分为三种计算方式。第一种是：大观想，也就是先念诵七遍左右之前所说的皈依和发心。然后，在自己的头顶上，在四层圆满的，或者适合的坐垫上，清晰地观想上师真身。伴随着虔诚的强烈信心，祈请：三世诸佛的总集之体，珍贵的上师，为了所有众生的利益，请息灭我的所有疾病和邪魔。请清净我的所有罪障。请在我心中生起殊胜的禅定。如此强烈而持久地祈请。最后，上师化为光融入自身。到此为止，这是此法所需的前行上师瑜伽。也就是从头顶融入，从而清净了头脑愚痴的自性。头盖骨变成了如法度母的宫殿一般，如此说道。实际意义是：自身显现为平凡的身体，现在的这个有质碍的身体，直到喉咙以上的形状和样子都是一样的。更不用说里面的血肉骨骼了。外面的皮肤纹路也极其稀薄，如同水泡一般，颜色是白色的，观想成酥油。头部的里面，有白色的三角形法源。里面空旷，清澈透明如同玻璃容器。根部细小，向下，到达喉咙的交界处。顶端粗大，向上，有三个角，一个角对着眉间，另外两个角在左右耳廓的后方，从内部接触着皮肤。法源的里面，无论左右前后，都在正中央，上师和自心无别，离戏，无生
English
Thereby attaining the state of perfect and complete enlightenment. For this purpose, the profound path, the Six Dharmas of Naropa, should be practiced. After saying this, the meaning needs to be contemplated in the mind, the words should also be recited slowly, and one should be very earnest. The actual practice of the session is to meditate repeatedly. At the end of the session, it is also necessary to dedicate the merit to Bodhi. This is the contemplation content of the second session. Second, in the uncommon preliminaries, there is the purifying A-character emptiness. Emptiness eliminates diseases and evil spirits. The three signs are the characteristics of emptiness, which are divided into three calculation methods. The first is: the great contemplation, that is, first recite seven times each of the refuge and bodhicitta mentioned earlier. Then, on the crown of one's head, on a complete four-layered, or suitable seat, clearly visualize the actual body of the guru. Accompanied by strong faith and devotion, pray: The embodiment of all Buddhas of the three times, the precious guru, for the benefit of all sentient beings, please pacify all my diseases and evil spirits. Please purify all my sins and obscurations. Please generate special samadhi in my mind. Pray like this strongly and persistently. Finally, the guru dissolves into light and merges into oneself. Up to this point, this is the preliminary guru yoga required for this practice. That is, it enters and dissolves from the crown of the head, thereby purifying the brain's nature of ignorance. The skull becomes like a palace of the goddess Tara, it is said. The actual meaning is: one's own body appears as an ordinary body, this present substantial body, the shape and appearance up to the throat are the same. Not to mention the flesh, blood, and bones inside. The outer skin lines are also extremely thin, like a water bubble, the color is white, and it is visualized as ghee. Inside the head, there is a white triangular Dharma source. The inside is empty, clear and transparent like a glass container. The root is thin, pointing downwards, reaching the junction of the throat. The top is thick, pointing upwards, with three corners, one corner facing the eyebrow, and the other two corners behind the left and right earlobes, touching the skin from the inside. Inside the Dharma source, regardless of left, right, front, or back, in the very center, the guru and one's own mind are inseparable, free from elaboration, unborn.
Chinese
观想由“ཨ”（藏文）字所代表的白色、清澈、光明的本体，发出非常耀眼的白光。观想护法空行母的开口处与“ཨ”字喉咙的弯曲处高低相同。无论如何，观想“ཨ”字的头部一定要高于护法空行母的开口处。首先，要努力认真地把“ཨ”字观想清楚。之后，用一种松紧适度的觉知，稍微专注于“ཨ”字及其护法空行母。然后，轻声念诵短“ཨ”字咒二十一遍，从“ཨ”字降下粗大的、白色、清澈、发光、强劲的甘露之流。刹那间，护法空行母完全被甘露充满，从护法空行母的开口处向四面八方流淌。业力的中心强烈地向上涌动。必须观想将从无始以来积累的罪业和障碍，以及暂时的违缘、疾病、邪魔、障碍、财物、替身、誓言违犯等全部驱除出去。虽然罪业和障碍实际上没有颜色，但为了使观想清晰，并且为了各种缘起力量的特殊性，观想所有这些罪业和障碍都以烟灰或煤油般的形态，粗大的流从九个孔窍无法容纳地流出，中等的流从手脚指甲缝中流出，细微的流甚至从头发尖端和毛孔中也黑乎乎地流出。也就是说，从甘露清澈之流到达的地方开始，疾病、邪魔、罪业和障碍都无法停留，被迫从上向下驱赶，从中心向边缘驱赶。观想身体的血肉、骨骼等所有不洁之物都像融化一样消失，与罪业一起不知去向。这样，身体的所有疾病都被洗净。再次，观想从头发和毛孔根部流出的甘露水流也清洗了身体的内外。观想身体变得清澈洁白，皮肤像薄薄的玻璃容器一样，里面充满了清澈的甘露，或者像由白色彩虹光组成一样。观想向外驱赶的疾病、邪魔、罪业和障碍都变成黑压压的一片，消失在遥远的地方，并且消散了。专注于这些。
English
Visualize the white, clear, and luminous essence represented by the letter "ཨ" (Tibetan script), emitting an extremely dazzling white light. Visualize the opening of the Dharmodaya (source of phenomena) and the curve of the "ཨ"'s throat at the same height. In any case, visualize the head of the "ཨ" definitely higher than the opening of the Dharmodaya. First, strive to clarify the "ཨ" in this way with effort. Then, with a moderately focused awareness, slightly concentrate on the "ཨ" along with the Dharmodaya. After that, whisper the short "ཨ" mantra about twenty-one times, causing a thick stream of nectar, white, clear, radiant, and powerful, to descend from the "ཨ". In an instant, the Dharmodaya is completely filled with nectar, flowing out from all sides of the Dharmodaya's opening. The center of karma surges upward powerfully. It is necessary to contemplate that all the sins and obscurations accumulated since beginningless time, as well as temporary adverse conditions, diseases, evil spirits, obstacles, possessions, effigies, broken vows, and so on, are all expelled. Although sins and obscurations have no actual color, for the sake of clarifying the visualization and for the sake of the distinctiveness of various interdependent powers, contemplate that all these sins and obscurations are in the form of soot or coal tar. The thick streams flow out from the nine orifices to the point of being unable to contain them, the medium streams flow out from the edges of the fingernails and toenails, and the fine streams flow out blackly even from the tips of the hairs and the pores of the skin. That is, from the point where the clear stream of nectar arrives, diseases, evil spirits, sins, and obscurations have no power to remain, but are forced to be driven from above to below and from the center to the periphery. Contemplate that all impure substances of the body, such as flesh, blood, and bones, melt away, disappearing along with the sins and obscurations. In this way, all the diseases of the body are cleansed. Again, contemplate that the streams of nectar flowing out from the roots of the hairs and pores also cleanse the inside and outside of the body. Contemplate that the body becomes clear, white, and transparent, the skin like a thin glass container, filled with clear nectar inside, or like being made of white rainbow light. Contemplate that the diseases, evil spirits, sins, and obscurations driven outward become a dark mass, disappearing into the distant horizon and vanishing. Focus on these.
Chinese
在不间断地修习莲师金刚橛之后，以放松的方式将觉知稍微放松。到此为止，算作一次观修。上师瑜伽只需在每座的开头修习即可，不必在每座中重复。主要观修部分要反复修习。例如，每座中观修大约一百多次。如果能修四、五、六座，那么七天左右就能迅速出现验相。这表明，根据自己的上、中、下三种精进程度，出现验相的速度也会有所不同。在思维净化罪障时，观想身体如无碍彩虹，则能生起清晰的觉受，心识清明。观想身体充满甘露，则身体的营养会更好。观想身体如无垢水晶球，则会产生清晰的梦境。这是第三个观修引导。第二，空性字能消除疾病和邪魔，分为消除疾病和消除邪魔两种。每一种又有很多分类，但各自也只是小的观修。总的来说，只是净化字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的空性轮的运作，所以总的来说，应该算作一个大的观修。例如，对于发烧之类的疾病，从（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字降下白色甘露之流，其触感和力量都令人感到清凉，热病的位置，在身体的上部，或者任何地方，从那里出现一个孔，从那个孔中，热病也以红色蠕动的形式被驱逐出去。同样，对于寒性疾病，降下红色甘露，其触感和力量都令人感到温暖，寒病的位置，在身体的下部，或者任何地方，从那里裂开，所有的疾病都以白色蠕动的形式排出。对于风病，降下黄色甘露，像酥油一样充满营养，在身体的各个部位，或者下方的两个门，或者任何地方出现孔，疾病以蓝色或黑色的形式排出。或者观想如旋风或烟雾般向下消散。对于心风，观想在心脏的位置出现孔，然后从那里排出。以此类推，可以类推到所有其他疾病。或者，像观想净化空性轮一样观想，从（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字降下如暴雨般的甘露，具有各自忿怒尊的身形，以及无数的小忿怒尊充满身体内部。