English
Because it is the view of the evil of extremes, one should practice the union of view and conduct, keeping the view high and the conduct meticulous. As it is said in the scriptures, once emptiness is realized from a single view, it should be regarded as cause and effect. If compassion becomes an enemy, abandoning one's own practice and engaging in benefiting others without accomplishment, one should protect one's own practice within compassion and make aspirations for the benefit of others. If cause and effect become enemies, wanting to become omniscient, learning subjects such as grammar and logic, and abandoning the actual samaya, one should abandon these and strive to accomplish whatever is possible within emptiness. If both cannot be done, meditate on emptiness and abandon knowledge. Next is how to transform sickness, demonic influences, afflictions, etc., into the path. As it is said in the scriptures, "Whenever strong afflictions such as attachment and hatred arise from experience, or whenever fatigue, fear, etc., arise in the mind due to sickness, etc., one should utilize them." Therefore, if desire runs wild, it is the seed of a hungry ghost. By looking at the nature of that desire, it is liberated without inherent existence, which is the wisdom of individual realization, the intention of Amitabha. Similarly, hatred is the seed of hell. By looking at its nature, it is liberated in its own place without being abandoned, which is the mirror-like wisdom, the intention of Vajrasattva. Pride is the seed of the gods, by looking at its nature, it is liberated in its own place, which is the wisdom of equality, the intention of Ratnasambhava. Ignorance is the seed of animals, by looking at its nature, it is self-liberated, which is the wisdom of the dharmadhatu, the intention of Vairochana. Jealousy is the seed of the asuras. By looking at its nature, it is the wisdom of accomplishing activities, the intention of Amoghasiddhi. The five poisons and the five wisdoms are like the front and back of a hand, without the distinction of awareness or unawareness, therefore the five vows of non-abandonment in tantra are spoken of as poisons. Transforming afflictions into the path. Abandoning the five poisons is the common vehicle's view, which is inferior. Transforming sickness into the path, if there is intense pain, look directly at its nature, relax and let go, the non-inherent existence of the sickness is the dharmakaya. The thought of feeling pain, its naturally clear nature is the sambhogakaya. The uninterrupted appearance of the thought of pain is the nirmanakaya. These three are inseparable, which is the svabhavikakaya. If one can abide in this state without distraction, one will not suffer from pain as before. Even if the pain does not subside, one can endure it. If one continues this slightly, even if the sickness does not improve, the intensity of the pain will decrease, becoming...
Chinese
འབྲས་བུ་ཞིག་འབྱུང་། དེ་ནས་ཟུག་གཟེར་གྱི་ངོ་བོ་ལ་ལྟ་བ་དེ་ག་ཉམས་ལེན་གཙོ་བོ། ཟུག་གཟེར་དེ་ཉམས་ལེན་གྱི་བསྐུལ་འདེབས་སུ་བྱས་ལ་བསྒོམས་པས་བོགས་ཆེན་པོ་འབྱུང་ངོ་། །དེ་ལྟར་ཉམས་སུ་མ་ལོན་ན་འབྲིང་བཏང་ལེན་བྱ་སྟེ། སེམས་ཅན་ཐམས་ཅད་ཀྱི་ན་ཚ་སྡུག་བསྔལ་ཐམས་ཅད་ན་ས་དེར་ཐིམ་པས་སེམས་ཅན་ཐམས་ཅད་བདེ་བ་དང་ལྡན་པར་བསྒོམས་པས་ན་ཚ་དེ་བྱུང་ཆུབ་ཀྱི་ལམ་དུ་འགྱུར་རོ། །ཐ་མ་ཀུ་སུ་ལིའི་ཚོགས་གསོག་བྱ་སྟེ་ཕཊ་（藏文：ཕཊ།，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪！） ཀྱི་རང་སེམས་ཐིག་ལེ་དཀར་པོ་དབུ་མ་ནས་ཐོན་པ་རྡོ་རྗེ་ཕག་མོར་གྱུར་པས། གྲི་གུག་གི་ཐོད་པ་བྲེག་དེར་བེམ་པོར་བཅུག་པས་ཨོཾ་ཨཱཿཧཱུྃ་གིས་བདུད་རྩིར་བྱིན་བརླབས་ནས། རང་འདྲ་བའི་ཌཀི་བྱེ་བ་གྲངས་མེད་ཀྱི་ཐོད་པའི་བདུད་རྩི་བཅུས་ནས། བླ་མ་དཀོན་མཆོག་ཡི་དམ་ལྷ་ཚོགས། ཆོས་སྐྱོང་སྲུང་མ་འགྲོ་བ་རིགས་དྲུག་ལན་ཆགས་གདོན་བགེགས་ཐམས་ཅད་མཆོད་ནས་མི་དམིགས་པར་བཞག །ནན་ལྟར་གཟེར་ཆེ་ན་བེམ་རིག་ཕྲལ་ལ་རིག་པ་ནམ་མཁའ་ལ་བསྟིམས་ནས་ཉམས་ལེན་གྱི་སྟེང་དུ་བཞག་པས་དུམ་པ་ཕན་ནོ། །དེ་ཡང་མ་ནུས་ན་སྒྲིབ་པ་དག་པས་དགའ་བ་བསྒོམ་མོ། །སྐྱིད་སྡུག་ལམ་ཁྱེར་ཡང་སྐྱིད་དུས་སྣང་བ་རྒྱ་ཡན་དུ་མ་སོང་བ་ཉམས་ལེན་སྐྱོང་། སྐྱིད་པ་བླ་མ་དཀོན་མཆོག་གི་ཐུགས་རྗེར་ཤེས་པས་དཀོན་མཆོག་མཆོད་པ་ལ་བརྩོན་ནོ། །སྡུག་ན་མྱ་ངན་མི་བྱ་བར་སྡུག་པའི་ངོ་བོ་ལ་བལྟས་པས་སྐྱེ་མེད་ཆོས་སྐུར་འཆར་རོ། །དེ་ཡང་མ་ནུས་ན་སེམས་ཅན་ཐམས་ཅད་ཀྱི་སྡུག་བསྔལ་རང་ལ་བསྟིམས་ལ་སེམས་ཅན་ཐམས་ཅད་བདེ་བར་བསམ་པས་བྱང་ཆུབ་ཀྱི་ལམ་དུ་འགྲོའོ། །ནན་ལྟར་སྡུག་ན་སྐྱིད་སྡུག་ཐམས་ཅད་སྒྱུ་མ་རྨི་ ལམ་ལྟ་བུ་བདེན་གྲུབ་མེད་པའི་ངེས་ཤེས་བྱ། སྡུག་ནས་སྙིང་མི་དགའ་འམ་གཟེར་ན་སྙིང་དཀྱིལ་དུ་ངོ་བོ་བླ་མ་ལ་རྣམ་པ་ཡི་གེ་བམ་ཡིག་དཀར་པོ་ལས་བདུད་རྩི་འོ་མ་ལྟར་བབ། །སྙིང་ལྟེམ་གྱིས་ཁེངས་པར་བསམས་པས་བདེའོ། །དངོས་ཉམས་རྨི་ལམ་གང་དུ་ཡང་སྐྲག་སྔངས་བྱུང་ངམ་འཇིགས་སྐྲག་དྲག་པོས་ཅི་བྱ་གཏོལ་མེད་ན་དེ་རང་གི་ངོ་བོ་ལ་བལྟས་པས་སྟོང་ཉིད་དུ་འཆར་ཞིང་སེམས་དྲོ་ལྷུབ་བེ་འབྱུང་སྟེ། དེས་བར་དོ་ལ་ཡང་ཟིན་ནས་གྲོལ་ལོ། །དེས་རོ་སྙོམས་དང་གཅོད་དང་ཞི་བྱེད་ཐམས་ཅད་ཀྱི་དོན་རྩ་བ་ཡང་ཚང་ངོ་། །དེ་ལ་ཐབས་ལམ་ལ་བརྟེན་ནས་བོགས་འདོན་སྤྲོ་ན། རླུང་ཞི་དྲག་སྙོམས་གསུམ་གྱིས་བུས་ནས། བདག་ཉིད་ཧེ་རུ་ཀ་གནས་སྐུ་ཡི་ནང་། །རྩ་གསུམ་འཁོར་ལོ་བཞི་ལྡན་དེ་ཉིད་ཀྱིས། །སྤྱི་བོར་ཧཾ་དཀར་མག 结果就会出现。然后，观察痛苦的本质是主要的修行。通过将痛苦作为修行的动力来冥想，会产生巨大的效果。如果不能这样修行，就采取中间的施受法，观想所有众生的疾病和痛苦都融入到那个疼痛的地方，从而使所有众生都拥有快乐，这样疾病就会变成菩提道。最后，进行库苏里的会供，从ཕཊ་（藏文：ཕཊ།，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪！）的自心白色明点从中央脉中出来，变成金刚亥母。用弯刀砍下的颅骨中放入尸体，用ཨོཾ་ཨཱཿཧཱུྃ་（藏文：ཨོཾ་ཨཱཿཧཱུྃ།，梵文天城体：ओम् आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽）加持成甘露。无数与自己一样的空行母用颅骨盛满甘露。供养上师、三宝、本尊众、护法、守护者、六道众生、业债、邪魔和障碍，然后安住在无分别中。如果疼痛剧烈，就将尸体和意识分离，将意识融入虚空，放在修行的基础上，这样会有所帮助。如果还是不行，就观想清净业障所带来的喜悦。在快乐和痛苦的道路上，快乐时不要让显现放纵，要守护修行。知道快乐是上师三宝的恩德，要努力供养三宝。痛苦时不要悲伤，观察痛苦的本质，会显现为无生法身。如果还是不行，就将所有众生的痛苦融入自己，想着所有众生都快乐，这样就会走上菩提道。如果疼痛剧烈，要知道所有快乐和痛苦都是如幻如梦，没有真实的自性。如果因为痛苦而不高兴或疼痛，就在心间观想本质是上师，形象是白色བཾ་（藏文：བཾ།，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം），从中降下如牛奶般的甘露。观想心脏被甘露充满，就会感到快乐。无论在真实体验、禅定体验还是梦境中，如果出现恐惧或极度害怕，不知所措时，就观察它自己的本质，它会显现为空性，内心会感到温暖和放松。这样即使在中阴也能抓住并解脱。这样就包含了息增怀诛和断法的所有意义和根本。如果想依靠方便道来提升效果，就用平静、强烈和平衡的三种气息来吹气。自己变成黑汝嘎，安住在身坛城中。三脉四轮的自身。
English
A result will occur. Then, observing the nature of the pain is the main practice. By meditating with the pain as the motivation for practice, great benefit will arise. If you cannot practice in this way, then do the intermediate exchanging practice, visualizing that all the diseases and sufferings of all sentient beings are absorbed into that painful place, so that all sentient beings have happiness, and thus the disease will turn into the path to enlightenment. Finally, perform the Kusuli feast gathering, from the PHAṬ (Tibetan: ཕཊ།, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Literal Chinese Meaning: Pa!) of your own mind, the white bindu emerges from the central channel and transforms into Vajravarahi. Place the corpse in the skull cut by the hooked knife, and bless it into nectar with OṂ ĀḤ HŪṂ (Tibetan: ཨོཾ་ཨཱཿཧཱུྃ།, Sanskrit Devanagari: ओम् आः हूँ, Sanskrit Romanization: oṃ āḥ hūṃ, Literal Chinese Meaning: Om Ah Hum). Countless dakinis like yourself fill the skulls with nectar. Offer to the Lama, the Three Jewels, the Yidam deities, the Dharma protectors, the guardians, the six realms of beings, karmic debts, demons, and obstacles, and then rest in non-discrimination. If the pain is severe, separate the corpse and consciousness, dissolve the consciousness into the sky, and place it on the basis of practice, which will be helpful. If that doesn't work, meditate on the joy of purifying obscurations. On the path of happiness and suffering, when happy, do not let appearances run wild, but maintain practice. Knowing that happiness is the grace of the Lama and the Three Jewels, strive to make offerings to the Three Jewels. When suffering, do not grieve, but by looking at the nature of suffering, it will appear as the unborn Dharmakaya. If that doesn't work, absorb the suffering of all sentient beings into yourself, and thinking that all sentient beings are happy, you will go on the path to enlightenment. If the pain is severe, know that all happiness and suffering are like illusions and dreams, without true self-nature. If you are unhappy or in pain because of suffering, then in the center of your heart, visualize the essence as the Lama, the form as the white letter VAṂ (Tibetan: བཾ།, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Literal Chinese Meaning: Vam), from which nectar like milk descends. Thinking that the heart is filled with nectar, you will feel happy. Whether in real experience, meditative experience, or dreams, if fear or extreme fright arises, and you are at a loss for what to do, then by looking at its own nature, it will appear as emptiness, and the heart will feel warm and relaxed. In this way, even in the bardo, you can grasp and be liberated. This contains all the meaning and root of pacifying, increasing, magnetizing, subduing, and Chöd. If you want to improve the effect by relying on the path of skillful means, blow with the three breaths of calm, intense, and balanced. Transform yourself into Heruka, and abide in the body mandala. The three channels and four chakras of your own.
Chinese
在眉间是白色的嗡（藏文：ཨོཾ་དཀར་པོ།，梵文天城体：ओम् सित，梵文罗马拟音：oṃ sita，汉语字面意思：嗡 白色）。在心间是蓝色的吽（藏文：ཧཱུྃ་སྔོན་，梵文天城体：हुं नील，梵文罗马拟音：huṃ nīla，汉语字面意思：吽 蓝色），在脐间是红色的阿（藏文：ཨཱཿདམར་པོ།，梵文天城体：आः रक्त，梵文罗马拟音：āḥ rakta，汉语字面意思：阿 红色）。由阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）生起拙火燃烧，烧掉三个字。由吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）降下白色甘露，滋养三个字。再次放光，转为大乐的体验。这样念诵修习，就会生起如烟雾般的，如阳焰般的，如火星般的，如灯火般的，如晴空般的体验。总之，任何时候都不要散乱，在保持觉知的状态下，放松、放开，不要有追求好或害怕坏的造作，任其自然生起，这非常重要。杰帕竹巴说：自性心的天空是如此广阔，如果念头的云朵没有消散，那么二智的星辰就不会闪耀，所以要努力认识自心。经文中说：像这样不断地修习，不久就能自然成就二利。如是说。像这样修习，也被称为狮子昂首的禅定。生起专注一境的证悟，就像狮子昂首时自己观察自己的身体一样，这里是为了自己观察自己的心。秘密不可思议的续部中说：以狮子昂首的禅定，不动的专注一境清净的智慧会显现，自证智从内心觉醒，以坚定的忍耐舍弃恶趣的痛苦。如是说。其中，专注一境小的时候，心会感到快乐和清明，并且很好地理解其无自性的空性本质，有时即使不修习，那种证悟也会清晰地显现出来。有时即使身体端正并认真修习，念头也会非常活跃，感到不舒服。这个时候，会感到快乐消退，身心几乎要融化，感觉禅修无法停止。清明的体验，在各种梦境中，即使在黑暗中也能看到如月亮般的光明本质。空性的体验，会觉得这个身体是不是不存在了。对于这些，要舍弃执着，仔细观察它们的本质。有时念头非常活跃，心不舒服，不快乐，看起来一片黑暗，不会感到清明。这个时候，要祈祷，修习上师瑜伽，并进行焚
English
At the brow, white Oṃ. At the heart, blue Hūṃ, at the navel, red Āḥ. From Āḥ, kindle the fierce fire, burning the three syllables. From Haṃ, descends the stream of white nectar, nourishing the three syllables. Again, light radiates, transforming into the experience of great bliss. By reciting and meditating like this, experiences like smoke, like mirages, like fireflies, like butter lamps, like cloudless sky will arise. In short, at all times, without distraction, maintaining awareness, relax and let go, without artificiality of wanting good or fearing bad, let it arise naturally, this is very important. Lord Phagdru said: In the vast sky of mind itself, if the clouds of thoughts do not clear, then the stars of the two knowledges will not shine, so strive to understand this mind. And in the text it says: By practicing in this way continuously, without interruption, before long, the two benefits will naturally be accomplished. It is said. By practicing in this way, it is also called the meditation of the lion's proud stance. The realization of single-pointed concentration arises, like a lion observing its own body when it raises its head, here it is for oneself to observe one's own mind. In the secret, inconceivable tantra it says: With the meditation of the lion's proud stance, the unwavering, single-pointed, clear wisdom will be revealed, self-awareness wisdom will awaken from within, with steadfast patience, abandon the suffering of the lower realms. It is said. In that, when single-pointedness is small, the mind feels happy and clear, and the nature of understanding that it is without inherent existence, is well understood, and sometimes even without meditating, that realization arises clearly. Sometimes even if the body is upright and meditating carefully, thoughts are very active and one feels uncomfortable. At this time, one feels that the experience of bliss is fading, and the body and mind are almost melting, and it feels like the meditation cannot be stopped. The experience of clarity, in various dreams, even in the darkness, one sees the nature of clarity like the rising moon. The experience of emptiness, one wonders if this body does not exist. For these, abandon attachment and fixation, and look carefully at their nature. Sometimes thoughts are very active, the mind is uncomfortable, unhappy, and looks dark, and there is no clarity. At that time, pray, practice guru yoga, and perform burn