English
The fifth stage, and finally, the sixth stage of meditation focus is meditating on all appearances. Having gradually learned these and become accustomed to them, initially, for minor adversities such as heat and cold, one sends them into the realm of non-conceptual space with the sound of Hūṃ (藏文：ཧཱུཾཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Then, all arising gates such as attachment, hatred, pleasure, pain, fear, and terror, are severed into space with the sound of Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Meditating in one's own home, and then going to places such as charnel grounds, gatherings, and places of spirits and demons, pretending to be insane. There, all favorable and unfavorable circumstances, such as the magical displays of spirits and demons, and the praise and criticism of people, are sent into the realm of non-conceptual space with the sound of Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Secondly, in the tradition of Virupa, there is also the practice for beginners, mixing with adversities in one's own home, and finally wandering in places such as charnel grounds. As before, there are three, of which the first is, there are two: meditating on compassion and meditating on emptiness. The first is: all sentient beings are kind parents. Even if harm caused by these beings occurs to me, it is because we do not recognize each other due to the transmigration of birth and death. Thinking in this way and intensely meditating on compassion is the first meditation focus. Then, just as I desire happiness, all beings also desire happiness. Just as I do not want suffering, all sentient beings do not want suffering. Thus, may all sentient beings equal to the sky be endowed with happiness and the cause of happiness. May they be separated from suffering and the cause of suffering. Meditating in this way is the second meditation focus. Then, sentient beings are disturbed in their minds by afflictions and accumulate karma. By this, they wander in samsara and experience suffering. How pitiful, meditating in this way is the third meditation focus. Then, in the ultimate truth, sentient beings are not truly established, and the suffering they experience is not truly established. Their nature is emptiness, but not realizing this, these sentient beings experience suffering. How pitiful, meditating in this way is the fourth meditation focus. Secondly, all appearances are one's own mind. There is not even a little that is established separately from the mind. Meditating in this way is the first meditation focus. Then, the essence of the mind is also not established. Being free from all grasping, in the state of emptiness.
Chinese
安住于此。然后从空性的状态中，将一切显现观想为本尊身的方法是：从空性的状态中观想清净的显现；或者，又从空性的状态中，当不净的显现生起时，将自己的身体切割成百千块，以供养来使所有的佛、菩萨欢喜；观想六道众生各自获得与其心意相符的受用而感到满足；特别是，让那些邪引魔障的众会，因血肉的食子供养而心生欢喜；最终，将彼等的心与自己的心混合于空性中，并安住于平等舍中。当对这些稍微习惯之后，在自己家中人为地制造冷热等违缘，以空性和慈悲作为道用。之后，当习惯于在自己家中与各种违缘相混合时，就前往坟地和集会等一切鬼魔的处所，与一切好坏违缘相混合。关于摄心的口诀，总的来说，在这个具有六种传承的口诀中，有五百种左右的摄心法，但在这里简略地讲述了十六种左右。首先，用几天的时间，将身体安顿在舒适的状态，舍弃一切作为，什么也不修，安住于此。然后，在黎明时分等觉性清明的时候，观想自己的身体暂时变成一座山，然后依次将心专注于那座山的沟壑、生长在那里的树木、水流的方式等等。再次中断而修习，这是第一个所缘。又在自己肚脐的正前方，观想一片令人愉悦的草地。在那片草地的一侧，观想一棵枝叶繁茂的树木在摇曳，并将心专注于此，再次中断而修习，这是第二个所缘。又在自己心间的正前方，观想在大地的中央，有一个非常清澈的湖泊，闪闪发光，水波荡漾，并将心专注于此，再次中断而修习，这是第三个所缘。又在自己头顶的上方，从天空的上方，观想四大天王，其上方是三十三天，其上方是色界，其上方是无色界，其上方是另一个世界的风轮，直到无色界之间，以及其上方又是世界
English
Rest in that state. Then, the method of meditating on all appearances as deity forms from the state of emptiness is: meditating on pure appearances from the state of emptiness; or, again, from the state of emptiness, when impure appearances arise, cutting one's own body into hundreds of thousands of pieces, and pleasing all the Buddhas and Bodhisattvas with offerings; visualizing that the six types of beings each obtain enjoyments that accord with their individual thoughts and are satisfied. In particular, may the hosts of misleading demons and obstacles be pleased by the offering of flesh and blood. Finally, mix their minds and your own mind into emptiness, and rest in equanimity. When you have become somewhat accustomed to these, deliberately create obstacles such as heat and cold in your own home, and take emptiness and compassion as the path. Then, when you are accustomed to mixing with various obstacles in your own home, go to places such as cemeteries and gatherings, places of all ghosts and demons, and mix with all good and bad obstacles. Regarding the oral instructions for mind-holding, in general, in this oral instruction with six transmissions, there are about five hundred types of mind-holding, but here, about sixteen types are briefly explained. First, for a few days, arrange the body in a comfortable posture, abandon all activities, do not meditate on anything, and abide in that state. Then, at dawn, when awareness is clear, visualize your own body temporarily transformed into a mountain, and then gradually focus your mind on the ravines of that mountain, the trees growing there, the way the water flows, and so on. Interrupt and meditate again, this is the first object of focus. Again, visualize a pleasant meadow directly in front of your navel. On one side of that meadow, visualize a tree with lush foliage swaying gently, and focus your mind on it, interrupting and meditating again, this is the second object of focus. Again, directly in front of your heart, visualize a very clear lake in the center of the earth, shimmering with rippling water, and focus your mind on it, interrupting and meditating again, this is the third object of focus. Again, above your head, from above the sky, visualize the Four Great Kings, above them the Thirty-three Gods, above them the Form Realm, above them the Formless Realm, and above them the wind mandala of another world, up to the Formless Realm, and above that, another world.
Chinese
如果从另一个世界的风轮到它的无色界之间专注，像这样经过很多次，就观想如来无量寿佛安住于彼，并对祂专注意识，再次中断散乱而反复禅修，这是第四种专注。又在自己的下方观想地轮，以及地狱的处所依次排列，还有水轮，其下是风轮，其下是另一个世界的无色界到风轮之间，其更下方是另一个世界的无色界到风轮之间专注意识，像这样经过很多次，就观想如来灰身王安住于彼，稍微对祂专注心，再次中断散乱而禅修，这是第五种专注。又要做发送意念使者的行为，观想另一个自己认为自己就在这里，然后向远处走去。到达一定距离时，观想他向这边看，而这边也向那边看，然后他逐渐翻越山岭，到达遥远的地方，又观想从这边向那边看，从那边向这边看，这是第六种专注。又在自己下方之类的地方观想一个小湖，它逐渐变大，水面逐渐升高，最终观想自己的上方和所有方向都被水环绕，自己处在中央，这是第七种专注。又在自己前方之类的地方，无论哪个方向，放置一个作为专注所依的灯。时而稍微看一下它，其他时候用意念观想一个不摇动的灯，对它专注心，这是第八种专注。又在自己的密处对九个剧烈摇动的灯专注心，这是第九种专注。又将自己的心专注于任何使自己心散乱的事物上，如果心散乱于其他事物，就断除对它的散乱，再次将心专注于之前的专注所依上，这是第十种专注。又将心专注于任何自己喜欢的事物上，如果产生其他分别念，就再次将心专注于任何自己喜欢的事物上，这是第十一种专注。又身体的姿势是双脚向前并拢，双
English
If one focuses from the wind circle of another world to its formless realm, and this is done many times, then one should visualize the Thus-Gone-One Amitayus residing there, and focus one's consciousness on Him, repeatedly meditating while interrupting distractions, this is the fourth focus. Also, in one's own lower direction, visualize the earth circle, and the abodes of hell in sequence, and the water circle, and below that the wind circle, and below that, from the formless realm of another world to the wind circle, and even further below that, from the formless realm of another world to the wind circle, focus consciousness, and this is done many times, then visualize the Thus-Gone-One King of Ashes residing there, focus the mind slightly on Him, and meditate while interrupting distractions, this is the fifth focus. Also, the act of sending a messenger of the mind should be done. Visualize another self thinking that you are right here, and then going far away. When it reaches a certain distance, visualize it looking back this way, and this side also looking that way, then it gradually crosses the mountains and goes to a distant place, and again visualize looking from this side to that side, and from that side to this side, this is the sixth focus. Also, in a place like below oneself, visualize a small lake, which gradually becomes larger and the water level gradually rises, and finally visualize that one's own upper side and all directions are surrounded by water, and oneself is in the center, this is the seventh focus. Also, in a place like in front of oneself, in any direction, place a lamp as the object of focus. Look at it slightly from time to time, and at other times visualize with the mind a lamp that does not flicker, and hold the mind on it, this is the eighth focus. Also, in one's secret place, focus the mind on nine lamps that are shaking violently, this is the ninth focus. Also, focus one's mind on any object that causes one's mind to wander. If the mind wanders to other things, then cut off the wandering to it, and again focus the mind on the previous object of focus, this is the tenth focus. Also, focus the mind on any object that one likes. If other thoughts arise, then again focus the mind on any object that one likes, this is the eleventh focus. Also, the posture of the body is with the feet placed together forward, the two
Chinese
用左右手抓住地面，或者专注于脚底发出的光芒。或者将粗细适中的木棍插入脚的股间孔中，用手抓住左右脚趾，专注于木头接触的感觉。这是专注于坐垫，即第十二个专注点。或者在纸或布上画一个蓝色的底，在中间画一棵树或一座山。在它的根部画一个人的形象，把它放在前面作为冥想的对象，以蓝色为底，以绿草和中间的山或树为中心，自己绕着它转，这是第十三个专注点。或者在自己的头顶上插一棵树，专注于接触的感觉，专注于一颗发光的宝石。这是专注于顶髻上的宝石，即第十四个专注点。如果在头顶上放一棵小树不舒服，就将双手合十放在头顶上，这是第十五个专注点。或者将双手握拳放在大腿上，向上弯曲躯干和后颈，脸朝上，眼睛看着天空。观想身体中央有一个光球，颜色随你喜欢，让它从身体中央向上移动，从头顶出来，消失在广阔的天空中，这是第十六个专注点。关于消除障碍的诀窍：识别出依赖于脉、气和明点的任何障碍，将寒性疾病归因于脐轮的作用。首先，在保持中间气的同时排出废气。吸入上气，拉入下气，并将两种气结合在一起。将腹部左右旋转三次，向上拉，向下压，将腹部紧贴脊柱向后拉，然后将腹部向外扩张。当呼气时，观想任何不适，如寒性疾病等，都以彩虹般的光芒从鼻孔和下窍中缓缓流出。在保持气在体外时，将空虚的腹部左右旋转，上下拉压，前后移动。血
English
Hold the ground with both your left and right hands, or focus on the rays of light emanating from the soles of your feet. Alternatively, insert a moderately sized wooden stick into the perineal opening of your foot, grasp the left and right toes with your hands, and focus on the sensation of the wood touching you. This is focusing on the seat cushion, the twelfth point of focus. Or, on a piece of paper or cloth, draw a blue background with a tree or mountain in the center. Draw a human figure at its base and place it in front of you as an object of meditation, with a blue background, green grass, and a mountain or tree in the center, circling around it yourself, this is the thirteenth point of focus. Or, plant a tree-like object on the crown of your head and focus on the sensation of touch, focusing on a radiant jewel. This is focusing on the jewel on the crown, the fourteenth point of focus. If placing a small tree on the crown of your head is uncomfortable, place your palms together on the crown of your head, this is the fifteenth point of focus. Or, place your hands in fists on your thighs, bend your torso and back of your neck upwards, face upwards, and look at the sky with your eyes. Meditate on a sphere of light in the center of your body, of whatever color is comfortable, and visualize it moving upwards from the center of your body, exiting from the crown of your head, and dissolving into the vast sky, this is the sixteenth point of focus. Regarding the key to dispelling obstacles: identify any obstacles that depend on the nadis, prana, and bindus, and attribute cold diseases to the action of the navel chakra. First, eliminate waste air while maintaining intermediate prana. Inhale upper prana, draw in lower prana, and hold the two pranas together. Rotate the abdomen left and right three times, pull upwards, press downwards, pull the abdomen tightly against the spine towards the back, and then expand the abdomen outwards. When exhaling, visualize any discomfort, such as cold diseases, slowly flowing out from the nostrils and lower orifices in the form of rainbow-like rays of light. While holding the prana outside the body, rotate the empty abdomen left and right, pull and press up and down, and move it back and forth. Blood