Chinese
当因恐惧的显现而感到害怕时，这是由于对自己的珍爱执着所产生的。因此，这样想：如果身体害怕，它就像水泡、泥土和石头一样，即使珍爱它，总有一天也会死亡。敌人和魔鬼的显现也像梦一样，当从梦中醒来时，它们什么也不存在。如果舍弃二元执着的显现，它就会在自身解脱，所以放松地放下，不要矫正。消除贪欲的障碍是：在引导文中说：当贪欲生起时，观察它的本质；血肉之躯、青春活力，无常如梦；对任何事物都没有意义，舍弃贪恋；保持无执的忆念，稳固地安住。因此，当贪欲生起时，观察它的本质，贪恋之处的血肉之躯、青春活力，一切都是无常且会衰老的，不净的自性如梦一般，因此舍弃贪恋之心，安住在无执之中。消除愚痴的障碍是：在引导文中说：当觉性（szi 'khor）的明分没有显现时，以忆念抓住根本，向我祈祷；以忆念抓住无明的厚重习气；提升觉性，稍微安住于禅定。因此，当昏沉和迟钝，从觉性（szi 'khor）中因愚痴的力量而没有显现明分时，在忆念的境界中，观想上师在头顶，以虔诚的信心祈祷，提升觉性并安住于禅定。这是莲花生大师在清净显现中对持明果登坚所说的口诀教授。当因缘显现的怀疑动摇了心续，以至于不知所措，觉性（szi 'khor）中，从自性的觉性中向上师祈祷。之后，不被新生的智慧分别念所污染的，是断除增益的精要心语。所说的内容似乎是一致的。像这样，当由三种毒素所产生的习气分别念的自性，生病和死亡的分别念的痛苦显现时，观察它们的生处和三有的状态，以及如何将其转化为道用。引导文中说：当生病和死亡的痛苦生起时，观察它的生处、处所和本体；生病是对珍爱执着的强烈习气；痛苦是对死亡的怀疑的分别念；疼痛是烦恼和业的异熟果；如果好好观察，那就是真正的法身；生病的时候，哪里也没有去
English
When the appearance of fear arises, it comes from the strong attachment to cherishing oneself. Therefore, think like this: if the body is afraid, it is like a blister, dirt, and stone. Even if you cherish it, it will die someday. The appearance of enemies and demons is also like a dream. When you wake up from the dream, they are nowhere to be found. If you abandon the appearance of dualistic clinging, it will be liberated in its own place, so relax and let go, without correction. The remedy for the obstacle of desire is: In the instruction text, it says: When desire arises, look at its essence; flesh and blood, youthful vigor, impermanent like a dream; there is no essence in anything, abandon attachment; maintain ungrasping mindfulness, firmly establish it. Therefore, when desire arises, look at its essence, the flesh and blood of the object of desire, all youthful vigor is impermanent and will age, the impure nature is like a dream, so abandon the mind of attachment and abide in non-grasping. The remedy for the obstacle of ignorance is: In the instruction text, it says: When the clarity of awareness (szi 'khor) does not arise, grasp the root with mindfulness, pray to me; grasp the thick habit of ignorance with mindfulness; uplift awareness, abide in meditation for a moment. Therefore, when sinking and dull, when the clarity does not arise from awareness (szi 'khor) due to the power of ignorance, in the state of mindfulness, visualize the guru on the crown of your head, pray with devotion, uplift awareness and abide in meditation. This is the oral instruction given by Guru Padmasambhava to Rigdzin Godemchen in pure vision. When the doubt of circumstantial appearances shakes the mindstream, so that one does not know what to do, in the awareness (szi 'khor), from the awareness of one's own nature, pray to the lama. After that, the wisdom that arises without being defiled by conceptual thoughts is the essential heart-word that cuts through exaggeration. What is said seems to be the same in meaning. Like this, when the suffering of the conceptual thoughts of sickness and death, which are the nature of the habitual tendencies produced by the three poisons, arises, examine their origin and the state of the three realms, and how to transform them into the path. The instruction text says: When the suffering of sickness and death arises, look at its origin, place, and essence; sickness is the strong habit of cherishing attachment; suffering is the conceptual thought of doubt about death; pain is the result of afflictions and karma; if you examine well, it is the true Dharmakaya; when you are sick, you have not gone anywhere
Chinese
莫执著，舍弃死亡的恐惧！ 不品尝痛苦的滋味，保持平等。 因此，对于发生的一切过失， 好好观察其发生之处、去往之处、停留之处！ 实际上没有原因和条件，断绝执着！ 于未造作之状态中，稳固地安住。 如此便能消除道路上的障碍和阻碍！ 如是说之义为，身体生病之时，观察此病最初从何处生起，中间于何处停留，最终往何处去，并观察疾病的自性。也就是，从执着强烈的习气中产生疾病，以及疾病的痛苦、对死亡的疑虑的分别念，以及痛苦是往昔业力的成熟，了知之后，不品尝痛苦的滋味，若能好好观察，分别念的自性便会显现为法身大乐，同样地，对于一切好坏的因缘，观察其发生之处、停留之处、去往之处这三处，并断绝根本，于未造作的状态中平等安住，便能消除道路上的一切障碍和阻碍。噶达的法类《遣除障碍珍宝库》中说： 如此将身语意安住于自性中，所有粗细的分别念都平息，心便会自然而然地安住于其本位。那便称为止。如是说之故。此以上是安住于心之止的方法，以及遣除障碍的次第。 第二，从观察的角度去寻找禅修，从寻找心的角度去辨别精华：根本中说： 之后，观察身体与心、显现与心。观察发生之处、停留之处、去往之处，并下定论。虽然引导文中没有说观察身体与心、显现与心，但上师的口传是，观察身体产生于心，还是心产生于身体，将产生的任何体验向上师禀报。显现与心二者也同样观察。这些的意义在下面的介绍中说明。观察发生之处、停留之处、去往之处是：引导文中说： 之后，瑜伽士观察心的自性！ 首先三天思维心的发生之处！ 若有发生之处，则观察其根本！ 若无发生之处，无因而生岂有可能！ 之后三天观察心的颜色， 以及是否具有形状和形象！ 若有形状，则好好地断绝其根本！ 若无形状，则从何处产生聚集和消散！ 之后三天观察心的去处！ 若有去处，则断绝其根本！ 去
English
Do not be attached, abandon the fear of death! Do not taste the flavor of pain, remain in equanimity. Therefore, for all faults that occur, Carefully examine where they arise, where they go, and where they stay! In reality, there are no causes or conditions, cut off attachment! In the unfabricated state, firmly abide in equanimity! In this way, obstacles and hindrances on the path will be eliminated! As it is said, the meaning is that when illness arises in the body, examine where the illness first arose, where it stays in the middle, and where it ultimately goes, and look at the nature of the illness. That is, illness arises from the habitual tendencies of strong attachment, as well as the suffering of the illness, the conceptual thoughts of fearing death, and pain as the ripening of past karma. Knowing this, do not taste the flavor of pain, and if you examine well, the self-nature of conceptual thoughts will appear as the Dharmakaya, great bliss. Similarly, for all good and bad circumstances, examine the three places of arising, staying, and going, and by cutting off the root, abiding equally in the unfabricated state, all obstacles and hindrances on the path will be eliminated. In the Kadag Dharma class, from "The Treasure Trove of Obstacle Removal," it says: Thus, by placing the three doors in their own nature, all subtle and coarse conceptual thoughts are pacified, and the mind naturally abides in its own place. That is called stillness. As it is said. Up to this point is the sequence of methods for abiding in the stillness of mind-holding, along with the removal of obstacles. Second, seeking meditation from the perspective of observation, distinguishing the essence from the perspective of searching for the mind: In the root text it says: Then, examine the body and mind, appearance and mind. Examine the three places of arising, staying, and going, and make a conclusion. Although the guiding text does not say to examine the body and mind, appearance and mind, the oral tradition of the lama is to examine whether the mind arises from the body or the body arises from the mind, and report any experiences that arise to the lama. The two, appearance and mind, are also examined in the same way. The meaning of these will be explained in the introduction below. Examining the three places of arising, staying, and going is: In the guiding text it says: Then, the yogi examines the nature of the mind! First, for three days, contemplate the place of arising of the mind! If there is a place of arising, then examine its root! If there is no place of arising, how could it possibly arise without a cause! Then, for three days, observe the color of the mind, And whether it is formed into a shape and form or not! If it has a shape, then cut off its root well! If it has no shape, then from where do gathering and dissipation arise! Then, for three days, observe the place of going of the mind! If there is a place to go, then cut off its root! Go
Chinese
如果没有（上师），如何能信赖？不要只是口头说说，要好好观察！据说，这个名为“心”的东西，最初从哪里来？中间住在哪里？最终又去向哪里？这个心的形状大小如何？是圆形、方形等等，是什么样的？如果它有形状，颜色是白色、红色等等，看起来是什么样的？是一个还是多个？如果是一个，那又是什么样的？如果是多个，数量有多少？外在六根的对境显现住在哪里？在自身从头顶到脚底的哪个部位？如果是多个，那么各自的形状、颜色等等，以具备基础的方式，看起来是什么样的？如果是一个，那么它的形状等等又是什么样的？因为心住在这个身体里，所以从身体内部向外散发的时候，向外散发的心和住在内部的心，产生了两个，所以看起来是两个吗？如果是一个，那么向外散发的时候，里面没有心，像死尸一样吗？等等，按照引导文的说法，九天之内，对于根器迟钝的人来说，甚至超过这个时间，要让他们进行思考，上师分别提问。有些时候，有些人不经过考察就随意回答，有些人看着书本回答等等，各种情况都有，所以在理智上没有辨别清楚之前，不要急于给予（答案），要反复询问，直到问到根源为止，这一点非常重要。像这样，寻找心的次第，到此为止是前行次第。正行是首先介绍生处、住处、去处三者等等的次第。根本文中说：之后，心性是空明无执的，本来就介绍了是三身。体性是空性的法身，那是它的光彩；自性是光明的报身；大悲无碍的化身。实际上，这未被改造的赤裸自明，是明空无别，显空无别，觉空无别，明晃晃、亮堂堂的，远离一切戏论边，本来就是三身具足的上师。引导文里说：如果确实理解，心的体性，最初没有生处，像虚空一样；大地也是从空性中产生。
English
If there is no (Guru), how can one trust? Don't just talk about it, observe it well! It is said that this thing called "mind," where does it come from in the beginning? Where does it reside in the middle? Where does it go in the end? What is the size and shape of that mind? Is it round, square, etc., what is it like? If it has a shape, what does the color look like, such as white, red, etc.? Is it one or many? If it is one, what is it like? If there are many, how many are there? Where do the appearances of the objects of the six external senses reside? Where does it reside in the body from the crown of the head to the soles of the feet? If there are many, what do their respective shapes, colors, etc., look like with a basis? If it is one, what is its shape, etc.? Because the mind resides in this body, when it radiates outward from within the body, does the mind that radiates outward and the mind that resides inward appear as two because they have become two? If it is one, then when it radiates outward, is there no mind inside, like a dead body? Etc., according to the instructions, within nine days, and even longer for those with dull faculties, they should be made to think, and the Guru should ask questions separately. Sometimes, some people answer casually without investigation, and some people answer by looking at books, etc., so there are various situations. Therefore, before the distinction is made clear in reason, do not rush to give (answers), but ask repeatedly until the root is reached. This is very important. Like this, the sequence of searching for the mind, up to this point, is the preliminary sequence. The main practice is the sequence of first introducing the three places of origin, dwelling, and going, etc. The root text says: Then, the nature of mind is empty and clear, without grasping, and it is introduced as the three bodies from the beginning. The essence is the empty Dharmakaya, that is its radiance; the nature is the clear Sambhogakaya; the compassionate Nirmanakaya without any obstruction. In reality, this unmodified, naked self-awareness is inseparable from clarity and emptiness, inseparable from appearance and emptiness, and inseparable from awareness and emptiness, clear and bright, free from all extremes of elaboration, and is the Guru complete with the three bodies from the beginning. The guiding text says: If you really understand, the nature of the mind, in the beginning, has no place of origin, like the sky; the earth itself is also formed from emptiness.