Chinese
此外，这五者必须齐全：基础是习气，原因是恶业，条件是烦恼，连接是分别念，结束是风，后盾是神鬼。也就是，贪欲的种子存在于阿赖耶识中，因强烈的贪欲引发，导致寒性疾病发作，由“那哦图哦”的分别念连接，从而下泄风逆行，鬼是母系种姓。同样，嗔恨的种子，因强烈的嗔恨引发，由分别念连接，导致平住风紊乱，疾病是胆病，鬼是女鬼。愚痴的种子，条件是烦恼愚痴，由“那哦图哦”的分别念连接，导致上行风逆行，鬼是龙和土地神作祟，疾病是黏液病。嫉妒的种子，因强烈的嫉妒引发，由分别念连接，导致持命风逆行，鬼是赞神，疾病是热病。我慢的种子，因强烈我慢引发，由分别念连接，导致遍行风逆行，鬼是国王作祟，疾病是肿胀病。治疗这些疾病的方法是：因为原因是无明，所以认识俱生智；因为条件是烦恼，所以心保持平静；因为连接是分别念，所以断除分别念的延续；因为结束是风，所以将风置于要点；因为后盾是神鬼，所以舍弃神鬼的分别念。这样做了，任何疾病都能痊愈。最初的治疗方法有三种：最好的是安住于本性，中等的是将禅修置于要点，最下等的是通过对境来治疗。第一种是安住于本性，即通过“离戏安住，断除延续，生起和消除”之法，对该疾病不施予任何有益的药物，不做任何百字明的仪轨，不认为是过失，不认为是功德，而是以不做作、自然而然的方式来对待，在离戏、自性、无念的状态中安住。这样安住，分别念的延续就会断除，无念的智慧生起，从而消除该疾病。对此，在前行阶段不寻找疾病，在正行阶段不修习疾病，在后行阶段不体验疾病的滋味。这样，旧病会消失，新病不会产生。第二种是将禅修置于要点，即通过“断除有害的食物和过度行为，舍弃依赖”之法。这有三种：转化违
English
Furthermore, these five must be complete: the basis is latent habits, the cause is bad karma, the condition is afflictions, the connection is conceptual thought, the conclusion is wind, and the support is gods and demons. That is, the seed of desire is present in the alaya consciousness. Due to strong desire, cold diseases arise. The conceptual thought of "Nao Tuo" connects them, causing the downward-clearing wind to reverse. The demon is of the maternal lineage. Similarly, the seed of hatred, caused by strong hatred, is connected by conceptual thought, leading to the disturbance of the life-sustaining wind. The disease is bile disorder, and the demon is a female ghost. The seed of ignorance, the condition is the affliction of ignorance, connected by the conceptual thought of "Nao Tuo," causing the upward-moving wind to reverse. The demons are nagas and local spirits, and the disease is phlegm disorder. The seed of jealousy, caused by strong jealousy, is connected by conceptual thought, causing the life-sustaining wind to reverse. The demon is Tsen, and the disease is fever. The seed of pride, caused by strong pride, is connected by conceptual thought, causing the pervasive wind to reverse. The demon is a king spirit, and the disease is swelling. The method of treating these is: because the cause is ignorance, recognize the innate wisdom; because the condition is afflictions, keep the mind calm; because the connection is conceptual thought, cut off the continuation of conceptual thought; because the conclusion is wind, place the wind at the essential point; because the support is gods and demons, abandon the conceptual thought of gods and demons. By doing so, any disease can be cured. The initial treatment has three aspects: the best is to abide in the natural state, the intermediate is to place meditation at the essential point, and the lowest is to treat through objects. The first is to abide in the natural state, that is, through the method of "abiding in non-elaboration, cutting off continuation, arising and eliminating," do not administer any beneficial medicine for the disease, do not perform any hundred-syllable mantra rituals, do not consider it a fault, do not consider it a virtue, but treat it in an unforced, natural way, and abide in the state of non-elaboration, self-nature, and non-thought. By abiding in this way, the continuation of conceptual thought will be cut off, and the wisdom of non-thought will arise, thereby eliminating the disease. For this, do not seek the disease in the preliminary stage, do not meditate on the disease in the main stage, and do not taste the flavor of the disease in the subsequent stage. In this way, old diseases will disappear, and new diseases will not arise. The second is to place meditation at the essential point, that is, through the method of "cutting off harmful foods and excessive behavior, abandoning dependence." This has three aspects: transforming contradictions,
Chinese
必须处于无分别念的状态。对于逆修，必须毫无犹豫和疑惑地完全放弃。对于目标，必须使意识专注于一境。对这三者都要确信不疑，并且迅速转变非常重要。第三，通过消除心识分别念中神鬼的障碍：如“除了自己没有其他，断除疑惑。”当体验突然产生时，根脉处的缘起和分别念的持续会导致魔类神鬼的显现和最终出现。如果产生恐惧和痛苦的分别念，要迅速抓住要点并将其转化为道用。如果任其发展或被其控制，将来无论何时修行都会成为障碍。此外，如果未能将高低之障碍转化为道用，那么在修行时，它会连本带利地出现并成为障碍。因此，将其转化为道用非常重要。一般来说，转化为道用的方法是：从根本上切断自己的分别念之路，像鬼神和幻象一样显现的，是自己迷惑的显现，除了自己之外，根本不存在其他神鬼。同样，在鬼神和幻象显现之时，是自己迷惑的显现，通过了解其无生、无灭、无住且不成立的要点，在幻象出现之时，保持如幻术师般的观察，观察其本质，会显现为空明，一旦分别念显现为空明，就已转化为道用。此外，要具备天神的傲慢和见地的坚定，了解深奥的要点，具备勇气和坚定，彻底断除恐惧、胆怯和疑惑。无论出现任何魔众鬼兵，都无法使一根毫毛动摇，障碍自然不会产生，要成为一个不被阻碍的勇士。如果出现鬼怪和障碍等情况，产生“那是什么”之类的分别念，就是对鬼怪的接纳。因此，所有显现为神鬼的事物都是自己分别念的显现，除此之外，没有任何成立的，因此，切断分别念的相续，将身体供养为食子，将身体布施为食物，放下我执，抓住要点并转化为道用。第四，突发性的染污。
English
One must be in a state of non-conceptualization. For reversal meditation, one must completely abandon without hesitation or doubt. For the object, one must make consciousness focus on one point. It is very important to be convinced of all three and to transform quickly. Third, eliminating the obstacles of gods and demons in mental conceptualizations: As it says, "There is nothing other than oneself, cut off doubts." When experiences suddenly arise, the interdependent connection of the root places and the persistence of conceptualizations will lead to the manifestation and eventual appearance of demonic gods and demons. If conceptualizations of fear and suffering arise, quickly seize the key point and transform it into the path. If it is left as it is or is controlled by it, it will become an obstacle whenever you practice in the future. Furthermore, if you do not transform the obstacles of high and low into the path, then when you practice, it will appear with interest and become an obstacle. Therefore, it is very important to transform it into the path. In general, the method of transforming it into the path is: fundamentally cut off the path of your own conceptualizations, and what appears like ghosts and illusions is the manifestation of your own delusion. There are no other gods and demons other than yourself. Likewise, at the very moment when ghosts and illusions appear, it is the manifestation of your own delusion. By understanding the key point that it is unborn, unceasing, un-abiding, and unestablished, at the moment when illusions appear, maintain the perspective of an illusionist and observe its essence. It will appear as clear emptiness, and once conceptualizations appear as clear emptiness, it has been transformed into the path. Furthermore, possess the pride of a deity and the certainty of view, understand the profound key points, and possess courage and certainty. Completely cut off fear, timidity, and doubt. No matter what demonic hosts or demon soldiers appear, they will not be able to move a single hair. Obstacles will naturally not arise. One must become a warrior who is not obstructed. If ghosts and obstacles occur, having many conceptualizations such as "What is that?" is accepting the ghosts. Therefore, all things that appear as gods and demons are the manifestation of your own conceptualizations. There is nothing established other than that. Therefore, cut off the continuum of conceptualizations, offer the body as a feast, give the body as food, abandon self-grasping, seize the key point and transform it into the path. Fourth, sudden defilement.
Chinese
消除障碍的方法是：消除誓言违犯、朋友、处所、食物的四种染污。所谓四种染污，即：誓言违犯的染污、朋友的染污、处所的染污、食物的染污。第一种是誓言违犯，或者接近违犯，或者进入罪恶所产生的。第二种是朋友的染污，即：朋友违犯誓言，或者失去戒律，或者突然遇到大罪之人，或者与其交谈所产生的。此外，还有麻风病人、屠夫、寡妇、鬼怪等所带来的染污。第三种是处所的染污，即：居住在罪恶之处、鬼怪之处、争斗之处、违誓之处等所产生的染污。第四种是食物的染污，即：争斗之食、凶煞之食、罪恶之食等所产生的染污。这些会使身体生病，禅定退失，护法退转。这些的梦兆是：如果誓言违犯，在夜晚，梦中会去到边境。对于朋友，会沾染到朋友的不净之物。对于处所，会居住在不净之处。对于食物，会吃到自己的不净之物和被污垢沾染的食物。消除这些，有上、中、下三种方法：上等是通过自灌顶来恢复，中等是通过念诵百字明来忏悔，下等是进行沐浴仪轨。总之，要多多进行会供、供养、染污忏悔、染污消除、染污朵玛、染污圆满等。所谓“将此道的精华提炼出来”，第三是此道的精华提炼，有三种：消除不产生效益的过患，建立产生效益的基础，以及如何提取效益的方法。第一是消除过患，即：消除过患。过患的根源在于执着自我的心。因为有过患就不会产生功德，而过患的根源在于执着自我和我所的执念，所以要断除我执的束缚，舍弃敌友的执着，用邪见来抛弃，不做非佛法的想法，只专注于甘夏正法。如果不消除这些过患，就不会产生效益，就像石头上不会长出苗芽一样。总之，所有过患的根源在于舍弃执着自我的心。第二是建立基础，即：建立基础。要猛烈地修持功德的基础。对于自己所进入的道路，要生起禅修的忍耐力，一旦抓住一个要点
English
The method of eliminating obstacles is: eliminate the four defilements of broken vows, friends, places, and food. The four defilements are: the defilement of broken vows, the defilement of friends, the defilement of places, and the defilement of food. The first is the breaking of vows, or approaching breaking, or arising from entering into sin. The second is the defilement of friends, that is, friends breaking vows, or losing precepts, or suddenly encountering great sinners, or arising from talking with them. In addition, there are defilements brought about by lepers, butchers, widows, ghosts, and so on. The third is the defilement of places, that is, the defilement arising from living in sinful places, ghostly places, places of strife, places of broken vows, and so on. The fourth is the defilement of food, that is, the defilement arising from food of strife, food of evil omens, food of sin, and so on. These will cause illness in the body, decline in samadhi, and the turning back of Dharma protectors. The dream signs of these are: if vows are broken, at night, in a dream, one will go to the borderlands. For friends, one will be contaminated by the uncleanliness of friends. For places, one will live in unclean places. For food, one will eat one's own uncleanliness and food contaminated by filth. To eliminate these, there are three methods: superior, medium, and inferior. The superior is to restore through self-initiation, the medium is to confess by reciting the Hundred Syllable Mantra, and the inferior is to perform a bathing ritual. In short, one should perform many ganachakras, offerings, confession of defilements, elimination of defilements, defilement tormas, defilement completion, and so on. The so-called "extracting the essence of this path," the third is the essence extraction of this path, which has three aspects: eliminating the faults that do not produce benefits, establishing the foundation for producing benefits, and the method of extracting benefits. The first is to eliminate faults, that is, to eliminate faults. The root of faults lies in the mind that clings to self. Because merit does not arise from having faults, and the root of faults lies in the clinging to self and what belongs to self, therefore, one must cut off the bonds of self-grasping, abandon the clinging to enemies and friends, use wrong views to discard, and not have thoughts that are not Dharma, but only focus on the pure Dharma of Kamtsang. If these faults are not eliminated, benefits will not arise, just as sprouts will not grow on a stone. In short, the root of all faults lies in abandoning the mind that clings to self. The second is to establish the foundation, that is, to establish the foundation. One must vigorously cultivate the foundation of merit. For the path that one has entered, one must generate the patience of meditation, and once one grasps a key point