Chinese
将显现七法等全部放下，放松觉知并安住，因为初学者六识的念头非常强烈。由于外在的因缘，心识的念头，五毒的习气生起显现，不要追逐那些念头，不要迎接未来的念头，现在的觉知不要分辨清净与污垢，就像浑浊的河流被搅动一样，对于处于黑暗中的状态，要用忆念的觉性来识别。以任运生起的念头彻底斩断的方式，将任何显现的自性都安住在自生自解脱中。对于初学者来说，念头会像水流从陡峭的山上流下来一样出现，但不要将其视为过错，而是要识别它。一段时间后，当流动变得越来越细微，并且安住的时间变得更长时，如果认为存在着一种无法彻底消除细微流动的状态，那么这种好的念头就像是陷入了禅定状态中的昏沉寂止一样，因此要识别粗、细、微三种流动，并珍视让它们自生自解脱。莲花生大师在《卡钦扎拉》中说，在关于原始清净的甚深要诀十法中：执着于系缚心识的橛子，无法获得解脱；用寂止来抚摸头部，无法找到解脱之道。因此，这样修习后，四种体验的显现方式是：从原始清净的介绍，自知自明中：觉悟到显现是空性的；觉悟到空性是显现的；觉悟到显现与空性无二无别；觉悟到佛与众生无二无别；会生起对那份确信的了知。如是显现也应不满足，不执着。如上文所说：将四种体验的显现视为满足是孩童的见解。对于显现和空性，必须是不执着的。如是说。如果认为显现和空性是无二无别的，那么对于这个显现，必须是不执着的。就像在热的黄纸上撑起一把伞来检验一样。如此修习的障碍消除法是：根本经文中说：外在障碍的消除方法是观想上师在头顶，黎明时唱诵吽字的音声之歌，融合上师的意和自己的觉性。总的来说，作为消除外在障碍的方法，身体保持正直，眼睛望向天空，在不造作的觉性状态中，清晰地观想自己的头顶上方是上师金刚猛厉力尊的身相，以祈请的方式
English
Having included the seven aspects of appearance, release the mind and rest in equanimity. Because the thoughts of the six consciousnesses are strong for beginners, due to external causes, the conceptual thoughts of the mind, the imprints of the five poisons arise and manifest. Do not chase after those thoughts, and do not welcome future thoughts. The present awareness, without distinguishing between clarity and impurity, is like a muddy river being stirred up. Recognize that state of being in darkness with the awareness of mindfulness. In the manner of completely cutting off spontaneously arising thoughts, let the nature of whatever arises rest in self-arising, self-liberation. For beginners, thoughts arise like water flowing down a steep mountain, but do not view it as a fault, but rather recognize it. After a while, when the flow becomes more subtle and the duration of abiding becomes longer, if you think there is a state where subtle flows cannot be completely eliminated, then that good thought is like falling into the dull quiescence of meditative absorption. Therefore, it is important to recognize the three flows—coarse, subtle, and very subtle—and cherish letting them self-arise and self-liberate. Guru Padmasambhava said in "Kharchen Zala," among the ten profound key points of the nature of original purity: "By clinging to the stake that binds the mind, one will not attain liberation; by stroking the head with quiescence, one will not find the path to liberation." Therefore, after meditating in this way, the way the four experiences arise is: From the introduction to original purity, self-knowing, self-illumination: Realize that appearance is emptiness; realize that emptiness is appearance; realize that appearance and emptiness are inseparable; realize that Buddha and sentient beings are inseparable; the knowledge of gaining confidence in that very thing will arise. Even if it arises in this way, one should be without contentment and without clinging. As said in the continuation above: "To take the manifestation of the four experiences as contentment is the view of a child. One must be without attachment to appearance and emptiness." Thus it is said. If you think that appearance and emptiness are inseparable, then you must be without attachment to this appearance. It is like testing an umbrella on hot yellow paper. The method for clearing obstacles for meditating in this way is: In the root text it says: "The method for clearing external obstacles is to visualize the guru on the crown of the head, sing the song of the sound of Hūṃ at dawn, and blend the guru's mind with one's own awareness." In general, as a method for clearing external obstacles, keep the body upright, eyes gazing into the sky, and in a state of un fabricated awareness, clearly visualize above the crown of your head the form of Guru Vajrakilaya, in the manner of making supplications.
Chinese
以强烈的虔诚心唱诵七重吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：种子字）的音声之歌，生起敬信心。其自身化为蓝色光团融入自身，上师与自心无二无别地安住。这是引导文根本内容：莲花生大士心之精华摄取，身体要正直端坐，脉之要点是双眼直视前方，气之要点是上气下气收摄，觉性之要点是不作作任其自然。清晨之时唱诵吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：种子字）的音声之歌，观想上师于头顶并祈祷，于未造作的至诚恳切生起之时，上师之心与自己之觉性相融，于无念之中觉性稍作安住。这是所说之义。具体而言，遣除五种修法过患之第一，遣除沉没愚痴之障碍：根本文中说：之后，为了遣除内在的五种修法过患，如果生起沉没愚痴昏暗的障碍，观想红色具光上师于虚空之中，光融入自身等如法修持。引导文中的意思是：因此，遣除五种修法之过患，如果沉没和昏暗，这是愚痴恶业所致。身和觉性要提升，觉性要专注，于高处有风的地方，调整身姿，觉性专注于虚空。观想红色具光上师融入自身，之后于无造作的本然状态中安住，如果精进三日，就能遣除愚痴的黑暗。这段修法的意思是，如果陷入沉没昏睡的状态，这就是沉没愚痴的障碍。为了遣除它，要在地势高的地方，有风吹拂的地方，身姿如前调整。觉性提升并专注，专注于虚空。观想上师古汝猛厉力之身或寂静古汝都可以，身色是红色，具有光彩，于前方的虚空中观想，觉性专注于此，以虔诚之心祈祷，最终其化为红色光芒融入自身，安住于平等之中，这样修持三天。第二，遣除掉举嗔恨的障碍：根本文中说：遣除掉举嗔恨的障碍，观想白色上师于眉间前方的虚空中。引导文中说：如果分别念纷繁掉举，就会生起嗔恨，觉性专注于看着我的身体。
English
With intense devotion, singing the song of the seven-tiered Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanized: hūṃ, Chinese literal meaning: seed syllable), generating a sense of reverence. It dissolves into a blue mass of light and merges into oneself, abiding in the inseparability of the guru and one's own mind. This is from the main text of the guidance: Taking the essence of Padmasambhava's heart, the key to the body is to sit upright in equipoise, the key to the channels is to gaze straight ahead with both eyes, the key to the winds is to control the upper and lower winds, the key to awareness is to leave it uncorrected and relaxed. In the early morning, sing the song of Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanized: hūṃ, Chinese literal meaning: seed syllable), visualize the guru on the crown of the head and pray, when uncorrected, single-pointed devotion arises, blend the guru's heart with one's own awareness, and briefly rest awareness in non-thought. This is the meaning of what was said. Specifically, the first of the five faults of meditation to be eliminated is the elimination of the obstacle of sinking dullness. From the root text: Then, in order to eliminate the five internal faults of meditation, if the obstacle of sinking dullness and darkness arises, visualize the red-maroon guru in the expanse of the sky, dissolve the light into oneself, etc., and practice according to the text. The meaning of this in the guidance text is: Therefore, eliminating the five faults of meditation, if sinking and dull, this is caused by the evil karma of dullness. The body and awareness should be raised, awareness should be focused, in a high place where there is wind, adjust the posture, and focus awareness on the sky. Visualize the red-maroon guru, radiant, merging into oneself, and afterwards abide in the uncorrected natural state. If you strive for three days, the darkness of dullness will be eliminated. The meaning of this meditation is that if you fall into a state of sinking and drowsiness, this is the obstacle of sinking dullness. To eliminate it, in a high place where there is wind, adjust the posture as before. Raise and focus awareness, focusing on the sky. Visualize the guru, either the wrathful form of Guru Drakpo Tsal or the peaceful Guru, whichever is fine, with a red-maroon color and radiance, in the sky in front of you, focus awareness on it, and with a devout heart, pray. Finally, it transforms into a single red-maroon ray of light and merges into oneself, abiding in equanimity, meditate like this for three days. Second, eliminating the obstacle of agitation and anger: From the root text: Eliminating the obstacle of agitation and anger, visualize the white guru in the sky directly in front of the brow. The guidance text says: If discursive thoughts are intense and agitated, anger will arise, focus awareness on looking at my body.
Chinese
以自形之本尊，充满所有世间；勇猛具力，身躯高大，肢体粗壮；发出猛烈的吽 (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 声，具力而震慑；不分敌友，专注觉知；明亮洁白的古汝融入自身心间。放松觉知，安住于平等舍之中；若能禅修三日，嗔恨之念自可平息。如是说。念头纷飞，妄念丛生，乃是嗔恨之念增长之障碍，故平息之法为：于前方眉间之虚空中，观想寂静或忿怒本尊之明亮洁白身相，专注观视，以意祈请，最终化为白色光芒融入自身，安住于平等舍之中。有时，前方之古汝身相与自身，显现不灭，觉性显现为金刚猛厉力本尊之身相。忿怒古汝之身相勇猛具力，身躯高大，肢体粗壮，口中发出猛烈的吽 (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 声，如雷鸣般震慑，无量光芒四射，充满所有世间，无论显现何种敌友之相，皆不执着，专注觉知，最终放松，安住于平等舍之中，如此禅修三日。第三，平息杂念纷飞，无法安住于平等舍，外境显现纷乱之障碍的方法是：根本经文中说：若散乱与觉知如牧童般生起障碍，则从脐轮处燃起火焰，焚烧外器内情，五蕴十八界，安住于空性之中。若散乱，则于心间观想蓝色古汝，并观想其化光融入自身。如引导文中所说：觉知如牧童般，杂念纷飞；平等舍不稳固，外境显现纷乱时；从脐轮之下生起火焰，焚烧自身；火焰猛烈增长，焚烧外境之城池；焚烧执着敌友美丑之外境；安住于一切皆空之状态中；蓝色古汝融入自身心间；安住于无执着之状态中三日；如此则可令妄念之贼步入正道。如是说。如此平息障碍之方法是：于自身脐轮之下，安住于根本之火，观想为阿 (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) 字短横之形，从中燃起火焰，将自身所显现之粗重之身躯焚烧殆尽。火焰更加猛烈增长，焚烧外器世间之土石
English
May all the worlds be filled with the deity form that resembles oneself. Be brave and full of vigor, with a large body and strong limbs. The fierce HUM (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: HUM) sound is full of vigor and reverberates. Focus on knowing without calculating enemies and friends. May the clear white Guru dissolve into one's own heart. Release awareness and rest in equanimity. Meditating for three days will subdue the thoughts of hatred. It is said that great proliferation of thoughts and wildness is an obstacle to the increase of thoughts of hatred, so the way to eliminate it is: In the sky directly in front of the eyebrow center, visualize a clear white form of Guru, either peaceful or wrathful, focus your awareness on it, look at it, and pray with your mind, so that it eventually turns into white rays of light and dissolves into yourself, and then rest in equanimity. Sometimes, the form of the Guru in front and oneself, without obstructing the appearance, awareness arises as the deity form of Vajra Dragpo Tsal. From the form of the wrathful Guru, brave and vigorous, large body and strong limbs, from the mouth the fierce HUM (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: HUM) sound roars like thunder, immeasurable rays of light radiate, filling all the realms of the world, and whatever appearance of enemies and friends arises, without calculating, subdue them, focus your awareness on it, and finally release it and rest in equanimity, meditate like this for three days. Third, the method to eliminate the obstacle of scattering thoughts in various ways and not staying in equanimity, and the appearance of external objects becoming wild, is: From the root text: If scattering and awareness arise as obstacles like a herdsman, then from the navel chakra ignite a fire, burn the outer container and inner essence, the aggregates and elements, and rest in emptiness. If scattering occurs, then meditate on the blue Guru in the heart. Also, think that it dissolves into light and dissolves into oneself. As it says in the guidance text: Awareness is like a herdsman, many scattered thoughts; equanimity is unstable, the appearance of objects is wild; from below the navel a fire arises and burns one's own body; the fire force increases outwards and burns the outer city; burn the appearance of objects that grasp enemies, friends, beauty and ugliness; rest in the state of great emptiness; dissolve the blue Guru into one's own heart; rest in a state of non-grasping for three days; this will lead the thief of thoughts onto the path. It is said that the method to eliminate such obstacles is: Below one's navel, the fire that dwells at the base, visualize it in the form of the short stroke of the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), from which a fire ignites and burns away this coarse body that appears. From this, the fire force increases greatly and burns the outer container world of earth and stone.