Chinese
生起这样的定解：心与虚空无别，有何可惧？即使这样还未平息，恐惧时，恐惧者的心在哪里？恐惧者存在时，恐惧又在哪里？观察并断除心的寻根究底，念诵帕（藏文：ཕཊ།），安住于无自性的状态中。如此，首先努力不断除，稍微习惯后，在寂静祥和以及逐渐恐怖威猛的地方勤修密行，最初生起不悦，中间保持中庸，最后会亲眼见到成就殊胜证悟的征兆。第四，主要为四灌顶道大手印的引导次第，虽然有很多稍微不同的地方，但此处按照甚深道四字诀窍来修持，有四点：第一，断除心的根本是：在寂静处，身体具足七支坐法，语要正直调气，心的要点是从皈依发心到上师瑜伽之间修持，并猛烈祈祷。之后，领受四灌顶，在心意交融的状态中，断定一切法如梦幻般只是自心的显现，不追逐除此之外已逝的分别念，不迎接未来，不对现在的觉知加以执着，而是任其自然安住，当一个分别念突然生起时，观察第一个念头在哪里产生，中间在哪里停留，最后在哪里消失，如果见到从自心生起并融入自心，那么对于心本身，也需要好好观察和分析生、住、灭三者，形状、颜色、一和多等，当证悟到任何处也不成立，却能显现一切，虽然亲身体验却超越了思维言说时，第二是开示心的安住方法：在如此证悟的基础上，有六种方法使不安住的心安住：如大鹏在空中翱翔般，安住在不做作、本然的状态中，不作努力和修饰；如大海没有波浪般，安住在没有分别念的摇动中；如日月脱离云雾般，安住在心性光明，不离光彩的状态中；如小孩望着寺庙般，安住在清晰却不执
English
Generate the conviction of realizing that the mind is inseparable from empty space, so what is there to fear? Even if that doesn't subside, when there is fear, where is the mind of the one who fears? When the one who fears exists, where is the fear? Look and cut off the root of the mind, say Phat (Tibetan: ཕཊ།), and rest in a state of no inherent existence. Thus, first strive not to cut off, and when you are a little accustomed to it, diligently practice secret conduct in peaceful and auspicious places, and gradually in terrifying and powerful places. At first, unpleasantness will arise, in the middle, there will be equanimity, and finally, you will clearly see the signs of accomplishing supreme realization. Fourth, mainly the four empowerments path of Mahamudra's guidance sequence, although there are many slightly different places, but here according to the profound path of the four-letter instructions to practice, there are four points: First, cutting off the root of the mind is: In a secluded place, the body should be in the seven-point posture of Vairochana, the speech should be straight and the breath should be regulated, the mind's key point is to practice from refuge and bodhicitta to guru yoga, and pray intensely. After that, receive the four empowerments, and in the state of blending mind and wisdom, determine that all phenomena are like dream appearances, merely manifestations of one's own mind. Do not chase after past thoughts that have passed away, do not welcome the future, do not fixate on present awareness, but let it rest naturally. When a thought suddenly arises, investigate where the first thought arose, where it stayed in the middle, and where it finally ceased. If you see that it arose from your own mind and dissolves into your own mind, then for the mind itself, you also need to carefully observe and analyze the three: arising, abiding, and ceasing, shape, color, one and many, etc. When you realize that it is not established anywhere, yet it can manifest everything, and although you experience it personally, it transcends thought and expression, the second is to show the method of abiding of the mind: On the basis of such realization, there are six methods to make the non-abiding mind abide: Like a great garuda soaring in the sky, abide in an uncorrected, natural state, without effort or fabrication; like an ocean without waves, abide without the movement of conceptual thoughts; like the sun and moon free from clouds, abide in the clear light of mind, without being separated from its radiance; like a child looking at a temple, abide in clarity without grasping.