Chinese
诶！专注于有情，专注于六道，将六道众生修习为无实有，生起慈悲心上师祈请文，将六道修为空性，守护自性，显有世间如幻之意念。总的来说，（上师）说对于一个所缘境来说，没有比这更深的了。座间修行的修法，也只是这三合一的意念。也就是说，一开始就想着一定要生起三种意念中的任何一种是不行的。首先，努力让任何一种意念在座间生起。用这种方法，对三种意念逐一进行训练。最后，发出不要与三种意念中的任何一种分离的意念，这样就不会与任何一种分离了。例如，首先，穿上在座间总是生起死亡无常意念的盔甲，在座间尽可能地忆念无常。像这样，如果在座间用正念的哨兵来守护，大约一两个月，大部分的座间都会生起无常的意念。如果这样了，就暂时放下它，用同样的方法修习上师的虔诚。如果这也成功了，就再暂时放下这两个，用同样的方法修习如幻的意念。如果这也大部分在座间生起了，之后只要发出不要与三种中的任何一种分离的意念，就不会与三种中的任何一种分离了。第十七种所缘境。第二，将疾病魔障修持为道用。在三种引导文和旧的补充中，意义相同，但名称不确定，虽然意义都完整，但各有不同，这个是最确定的。将疾病修持为道用，生病显现也是，因为是清净恶业罪障，是善行的鞭策，所以是具相上师的慈悲加持。心想真是太感谢了，将疾病观为上师的自性，猛烈祈祷，最终将上师、疾病和自心三者无分别地广大平等安住。一种方法。或者，这个显现是错觉，情况颠倒，从来没有生病的人。心想明明没有，却显现生病，就像在梦里生病一样。在生病的基础上，强烈地忆念如幻如梦。最终，了知生病显现为自心。对此也无所执着，平等安住于如幻之中。
English
E! Focus on sentient beings, focus on the six realms, train the six realms of beings to be unreal, generate compassion, Guru's prayer, train the six realms to emptiness, protect one's own nature, and the intention of the illusory appearance of the world. In general, (the Guru) said that for a single object of focus, there is nothing deeper than this. The practice of the session break is also just this three-in-one intention. That is to say, it is not right to think from the beginning that one must generate any one of the three intentions. First, strive to make any one intention arise in the session break. In this way, train each of the three intentions one by one. Finally, generate the intention not to be separated from any one of the three intentions, so that one will not be separated from any one. For example, first, put on the armor of always generating the intention of death and impermanence in the session break, and remember impermanence as much as possible in the session break. In this way, if you guard with the sentinel of mindfulness in the session break, in about one or two months, the intention of impermanence will arise in most of the session breaks. If this happens, temporarily put it down and practice the devotion to the Guru in the same way. If this is also successful, then temporarily put down both of these and practice the illusory intention in the same way. If this also arises mostly in the session break, then after that, as long as you generate the intention not to be separated from any one of the three, you will not be separated from any one of the three. The seventeenth object of focus. Second, transform illness and demonic obstacles into the path. In the three instructions and the old supplements, the meaning is the same, but the names are uncertain. Although the meanings are all complete, they are different, but this is the most certain. Transforming illness into the path, the appearance of being sick is also because it is purifying bad karma and obscurations, and it is an encouragement for virtuous deeds, so it is the compassionate blessing of the qualified Guru. Thinking how grateful I am, view the illness as the nature of the Guru, pray intensely, and finally rest the Guru, the illness, and one's own mind in a state of vast equality, indivisible. One method. Or, this appearance is an illusion, the situation is reversed, and there has never been a sick person. Thinking that although there is no illness, it appears to be sick, just like being sick in a dream. On the basis of being sick, strongly remember the illusion and dream. Finally, know that the appearance of being sick is one's own mind. There is also no attachment to this, and rest equally in the illusory.
English
Although it is the second method, this empty space is like an illusion, appearing without inherent existence. Thinking about where this appearance comes from, one forcefully presses down on the air above. From the Dharma origin of the navel chakra, expel the illness downwards. The lower part of the Dharma origin becomes longer and longer, extending far beneath the earth. The illness is also expelled downwards from there. Visualize both disappearing below like a rainbow. The third method, this was previously oral instruction. Thus, there are three methods of the path of illness. There are also three methods for the path of demons: Understanding the harm of demons as an impetus for virtuous practice, knowing it is the blessing of the Guru. Pray to the Guru. The Guru, the harmer, and one's own mind, abide in the state of equality and oneness in the naturally clear emptiness. Or, the demon who harms, although appearing, has no inherent existence. Although appearing, it is not established. Similarly, the act of harming, such as injury and suffering, and the place where harm occurs, such as sentient beings like oneself, although appearing, have no inherent existence. Although appearing, it is not established. It is like an illusion, like a dream. Believing this to be true is a mistake. After intensely practicing this, look at the nature of that eerie thing that appears as the harmer, and abide in it. Or, as before, contemplate the Dharma origin and the six realms, etc. Visualize the one appearing as the harmer in front. On the basis of the illusory contemplation, as the air enters the body, also inhale the demon through the nostrils, reaching the Dharma origin of the navel chakra. The Dharma origin becomes extremely vast. Holding the breath and rotating, the mouth of the Dharma origin contracts, leaving no place to escape. The harmer also wanders in the six realms, seeing and experiencing their respective sufferings. Believing in karma, hatred subsides, and bodhicitta arises. When exhaling again, visualize the harmer being expelled from the nostrils, becoming farther and farther away, and finally disappearing. Or, give a torma to repay karmic debts, and respectfully request them to leave. There are six inner liberation visualizations in this, but it can be regarded as one great visualization, or two. Here it is summarized as one, the eighteen visualization cycle. Third, the arising of the six aggregates of valid experience is the contemplation of the ultimate empowerment of the illusory body.
Chinese
第四个无执著的幻化自然显现，不是仅仅是下根的特性，而是总的来说，是对幻身证悟达到圆满的征兆的解释。也就是，通过修习幻身，从现在开始，贪嗔高低的执着越来越小，最终，苦乐贪嗔全部消失，自己的右边有一个人赞美，也不会高兴，左边有一个人诽谤，也不会不高兴，自己或者自己一方得到好话和财物等，也不会高兴，听到不好的话和失去财物等，也不会不高兴的时候，就是对幻身的体验和证悟获得了稳固。如是说，旃檀木的...
English
The fourth, unattached, naturally arising illusion is not merely a characteristic of the lower faculties, but in general, it is an explanation of the signs of the realization of the illusory body reaching perfection. That is, by practicing the illusory body, from now on, the clinging to attachment and aversion, high and low, becomes smaller and smaller, and eventually, all pleasure and pain, attachment and aversion, disappear, and if one person praises from one's right side, one is not happy, and if another person slanders from one's left side, one is not unhappy, and if one or one's side receives pleasant words and wealth, etc., one is not happy, and when one does not dislike hearing unpleasant words and losing belongings, etc., then one has gained stability in the experience and realization of the illusory body. As it is said, sandalwood...
Chinese
相似的。被称为离欲。如是说。后面这两个不计算观修次数。法座是一座或两座，视情况而定。第三，关于梦境自净的引导：抓住梦境，修习，转变化身，确定境相，共有六个。第一，关于抓住梦境：自取明点四灌顶之要诀，若未得，则依无误九要。第一：这是抓住梦境观修的根本，至关重要。其中，上师瑜伽：观修的总纲与幻身时相同。不同之处在于：祈请三世诸佛总集之体性的上师仁波切，为了所有众生的利益，请您舍弃我的我执，请您使我无意义的生起于相续中，请您使我抓住梦境。仅仅是改变祈请的结尾。不仅在此，其他所有情况也相同：祈请的前两句完全相同，仅仅是改变第三句的结尾。如此，修习约三分之一座的上师瑜伽后，上师化为光，融入自身。自身显现为明空之本尊身，身体中央有中脉，颜色白色，清澈透明如玻璃管。上端插入梵穴，下端插入密处。中脉内的上端观想白色ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：啥），头朝下；下端观想红色ཧཱུཾ་（藏文：ཧཱུཾ་，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽），头朝上。对于任何显现，都要普遍认为其无实，特别要以知其为梦境的态度来修习，这一点至关重要。从梵穴的ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：啥）中，一个豆粒大小的白色明点完整地落下，到达心间，消除烦恼愚痴。观想心间以上，上半身也完全断开，或者以安乐断的方式消失。从密处的ཧཱུཾ་（藏文：ཧཱུཾ་，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中，一个豆粒大小的红色明点向上升起，到达心间，消除烦恼贪欲。观想腰部以下，下半身也完全断开，或者以安乐法的方式消失。红白二明点在心间汇合，嗔恨则自然清净。观想心间感到安乐清凉，并且完全断开消失。然后，在中脉内，心间处的空隙中，两个明点以追逐的方式旋转。
English
Similar. It is called detachment. As it is said. These last two do not count the number of visualizations. The Dharma session is one or two, as appropriate. Third, regarding the guidance on the self-purification of dream delusions: grasping the dream, practicing, transforming the emanation body, determining the realm appearance, there are six in total. First, regarding grasping the dream: the essential instruction of self-grasping bindu four empowerments, and if not obtained, then rely on the nine unerring essentials. First: This is the most important root of the visualization for grasping the dream. Among them, the Guru Yoga: the general outline of the visualization is the same as in the case of the illusory body. The difference is: Pray to the Guru Rinpoche, the embodiment of all Buddhas of the three times, for the benefit of all sentient beings, please abandon my self-grasping, please cause me to arise meaninglessly in the continuum, please cause me to grasp the dream. It is only changing the end of the prayer. Not only here, but all other situations are the same: the first two sentences of the prayer are completely the same, only the end of the third sentence is changed. Thus, after practicing the Guru Yoga for about one-third of the session, the Guru dissolves into light and merges into oneself. One's own body appears as the clear and empty deity body, in the center of the body is the central channel, color white, clear and transparent like a glass tube. The upper end is inserted into the crown chakra, and the lower end is inserted into the secret place. In the upper end of the central channel, visualize a white ཧཾ་ (Tibetan: ཧཾ་, Devanagari: हं, Romanized Sanskrit: haṃ, literal meaning: hang), head facing down; in the lower end, visualize a red ཧཱུཾ་ (Tibetan: ཧཱུཾ་, Devanagari: हूं, Romanized Sanskrit: hūṃ, literal meaning: hūṃ), head facing up. For whatever appears, generally regard it as unreal, and especially practice with the attitude of knowing it to be a dream, this is crucial in all cases. From the ཧཾ་ (Tibetan: ཧཾ་, Devanagari: हं, Romanized Sanskrit: haṃ, literal meaning: hang) at the crown chakra, a white bindu the size of a bean completely falls, reaches the heart, and eliminates the affliction of ignorance. Visualize that above the heart, the upper body is also completely severed, or disappears in the manner of blissful severance. From the ཧཱུཾ་ (Tibetan: ཧཱུཾ་, Devanagari: हूं, Romanized Sanskrit: hūṃ, literal meaning: hūṃ) at the secret place, a red bindu the size of a bean rises up, reaches the heart, and eliminates the affliction of desire. Visualize that below the waist, the lower body is also completely severed, or disappears in the manner of the Dharma of bliss. The red and white bindus converge at the heart, and anger is naturally purified. Visualize that the heart feels blissful and cool, and completely severed and disappears. Then, in the central channel, in the empty space at the heart, the two bindus rotate in a chasing manner.