Chinese
焚烧山岩、城镇等以及有情众生、敌友、美丑等一切所执著的境相，安住于一切皆为空性大乐之中。观想虚空中有一尊忿怒莲师，以虔诚之心祈请，观想其化为蓝色光芒融入自身心间，安住于无执之境，如此修持三日，则能从被称为念头小偷的细微粗大的念头，以及无边无际的妄念之障中解脱。第四，遣除觉性迷乱轮回、希冀恐惧、我执之障。根本文中说：有时出现苦乐、希冀恐惧等各种显现，无论出现何种境相，都如水纹或蛇结般自然解脱。不住于此，即是五光莲师。将心专注于光中，光融入自身。安住于无执之境一日。经文中说：即使无所执著地禅修，若觉性仍旧迷乱，被希冀恐惧和我执紧紧抓住，则一切显现、心念、行为皆是错乱。应忆念生老病死、变迁无常。恐惧、寒热、疾病也都是幻象。即使于劫中堕入地狱，被煮被烧，由于心无生灭，终能从中解脱。食物、财富、亲友、爱恋皆是幻象。即使珍爱自身，终有一死。轮回的幻象即是希冀、恐惧、怀疑。佛陀的密意是空性、光明、无执。譬如无云的晴空，清澈明亮，无任何可指认之物。因此，应奋力舍弃凡夫的意识。将觉性专注于虚空般的明澈之中，以锐利的智慧舍弃偏执、执著。于无造作的本性中安住片刻。将五光莲师融入自身。如此修持三日，则能断除疑惑。如是宣说，其修持之法为：无论出现苦乐、希冀恐惧之境相，都如水纹或蛇结般自然解脱。即使安住于无所执著的自性之中，若未能解开觉性迷乱、希冀恐惧和我执之结，则应如此思维：若对外境的执著使心散乱，生起种种行为之念，应了知一切皆是错乱，忆念生老病死和一切变迁皆是无常。于此显现的心上产生恐
English
Burn all the appearances of mountains, rocks, cities, etc., and sentient beings, enemies, friends, beauty, and ugliness, and rest in the state of great emptiness. Visualize a wrathful blue Guru in the sky, and pray with devotion. Visualize that he transforms into blue light and dissolves into your heart. Stay in a state of non-grasping for three days. This will free you from the obstacles of subtle and gross thoughts, which are called "thought thieves," and the vast ocean of wandering thoughts. Fourth, to clear away the obstacles of the wandering mind, hope, fear, and self-grasping: From the root text: Sometimes, various appearances of happiness, suffering, hope, and fear arise. Whatever appears, let it go into self-liberation like a water ripple or a snake knot. Do not abide in it; that is the Guru of Five Lights. Focus your mind on the light, and let the light dissolve into yourself. Rest in a state of non-grasping for one day. As the instruction manual says: Even if you meditate without attachment, if the mind is still wandering and entangled by hope, fear, and self-grasping, then all appearances, thoughts, and actions are delusions. Remember that birth, death, change, and impermanence are all impermanent. Fear, cold, heat, and disease are also illusions. Even if you go to hell for eons and are cooked and burned, you will be freed because the mind has no birth or death. Food, wealth, relatives, and love are illusions. Even if you cherish your own body, you will die someday. The illusion of samsara is hope, fear, and doubt. The Buddha's intention is emptiness, clarity, and non-grasping. For example, the sky is clear and cloudless, clear and bright, with nothing to identify. Therefore, diligently abandon the consciousness of ordinary people. Focus your awareness on the sky-like clarity. With sharp intelligence, abandon bias, attachment, and clinging. Rest for a moment in the unaltered state. Dissolve the Guru of Five Lights into yourself. Meditating in this way for three days will cut off doubt. As it is said, the way to meditate on its meaning is: Whatever appearances of happiness, suffering, hope, and fear arise, let them self-liberate like water ripples or snake knots. Even if you rest in the unattached nature, if you have not untied the knots of the wandering mind, hope, fear, and self-grasping, then think like this: If attachment to external objects distracts the mind and various thoughts of action arise, recognize that everything is a delusion, and remember that birth, death, and all changes are impermanent. Here, fear arises in the mind of appearance.
Chinese
了知恐惧和身体的冷热疾病等一切皆非恒常，而是如幻的。虽然在如幻的显现、心识的错觉中，于地狱感受无数劫的煎熬之苦，但由于心识无生无死，故能从地狱解脱。此生虽然对饮食、财富、亲友心生爱恋和执着，但因为是幻象，所以无法确定。如引导文中所说：“亲友饮食财，如山顶草丛；无论如何做，终将离别故，舍弃爱恋心。”虽然珍爱自己的身体，但终将面临死亡，因此，被轮回中游荡的幻象所束缚，怀着对美好事物的期望和对丑恶事物的疑虑。因此，要了知无执的幻象。最终，佛陀的意旨也是空明无执，如同无云的虚空般，无法确定，因此，要迅速将自己的意识从轮回中解脱出来。将觉知专注于外在的虚空和无垢的明镜，将明觉与法界融合，安住于无执无整的境界中。虽然根本上说要安住一日，但引导文中说：“稍作安住。”因此，要明白在后得的显现生起时，稍作安住的意义。如果不安住于该等持，生起分别念，那么观想上师寂静与忿怒相好，放射五彩光芒的身像，在前方虚空中清晰显现，心专注于此，以意念祈祷，最终融入自身，如是安住，如经中所说，修持三日。第五，建立止禅的基础，这是为了消除三种毒的特殊障碍。根本上说：“之后，当观察身心、显现心识。”等等，将在下面寻找心识时讲解。此处为了不遗漏引导文的章节，简要讲述第五个意义。引导文中说：“显现是自显现，声音是自声音；变动是自空性，故安住于本性。如此修持，分别念逐渐减少；明空觉性的力量逐渐增长；忆念越近，分别念越发寂静；身体的显现，没有忆念和感觉；呼吸的运行，不觉气息的出入；觉知如如不动，犹如无波之海；这是修行的基础，必不可少；称为止禅，是修行的田地。”
English
Knowing that fear, physical sensations of hot and cold, illness, and all such things are impermanent and like illusions. Although in the illusory appearances and delusions of the mind, one experiences the suffering of being roasted and burned in hell for countless eons, because the mind has no birth or death, one is liberated from hell. In this life, although one cherishes and clings to food, wealth, and relatives, because they are illusory, they cannot be relied upon. As it says in the guidance text: "Relatives, food, and wealth are like clumps of grass on a mountain peak; no matter what you do, they will eventually separate, so abandon attachment." Although one cherishes one's own body, it will eventually die, and therefore, one is bound by the hope for good and the doubt of bad in the illusion of wandering in samsara. Therefore, one should know the illusion of non-attachment. Ultimately, the enlightened intent of the Buddhas is also emptiness and clarity, without grasping, like a cloudless sky, without any defining characteristics; therefore, swiftly extract your own awareness from samsara. Focus your awareness on the outer sky and the stainless crystal, blend awareness with the expanse of reality, and rest in the natural state of non-grasping and non-contrivance. Although it is said in the root text to remain in equipoise for one day, the guidance text says, "Rest for a moment." Therefore, understand that this means to rest for a moment when appearances arise in the post-meditation state. If, instead of remaining in that equipoise, conceptual thoughts arise, then visualize the form of the Guru, peaceful or wrathful, whichever is comfortable, radiating five-colored light, clearly in the sky in front of you, focus your mind on it, pray with your mind, and finally dissolve it into yourself, remaining in equipoise as it is said to meditate for three days. Fifth, establishing the basis of calm abiding, which is to eliminate the specific obstacles of the three poisons. Fundamentally, it says, "Then, examine the body, mind, appearances, and consciousness," etc., which will be explained below in the section on searching for the mind. Here, in order not to omit the sections of the guidance text, I will briefly explain the fifth meaning. The guidance text says: "Appearances are self-appearances, sounds are self-sounds; movement is self-empty, so rest in its nature. By meditating in this way, conceptual thoughts gradually decrease; the power of clear and empty awareness gradually increases; the closer the mindfulness, the more conceptual thoughts subside; the appearances of the body, without memory or sensation; the movement of the breath, without feeling the in and out breaths; awareness is unwavering, like a waveless ocean; this is the basis of meditation, indispensable; called calm abiding, it is the field of meditation."
Chinese
因此，将向外境显现的声音之境流动的念头，安住在自性空性的状态中。虽然妄念的散乱逐渐减少，但觉知的明晰并未停止，空性的自性，觉性光明的自性，自知自明的念头毫不费力地显现，散乱的流动逐渐平息，身体的显现、念头和感觉消失，风息的呼吸也感觉不到，觉性如无波之海般不动地安住，这就是止，因此它是修习的基础，如同田地一般。像这样，为了断除对止的滋味的贪执，将引导文的偈颂上下颠倒的意义进行总结而宣说。前往之前未曾去过的寂静之处，新的念头会突然生起，因此用觉性抓住它，仔细观察它的自性，这样，第一个妄念的生起之处和最终的去处都没有，直到现在的觉知，像一个紧紧缠绕的团，自己束缚自己的错觉，就这样放松地放开，安住。同样地，在坟地和空屋，荒野、悬崖、敌人、魔障、亲友和财物等生起贪嗔之境中依次前往，会生起新的念头。引导文中说：然后依次前往坟地和空屋，荒野、悬崖、敌人、魔障、贪嗔之境，依次前往会生起新的念头。因此，在三种毒的个别障碍消除中，消除嗔恨的障碍是：如果对敌人、魔障等生起嗔恨和恐惧，引导文中说：生起嗔恨时，观察它的自性，敌人也会变成朋友，这就像幻觉。因为敌人鬼怪的因缘而感到恐惧，这是因为对珍爱之物的执着所产生的，如果这个身体感到恐惧，就像水泡、泥土和石头一样，无论怎么做，死亡也会远远地抛弃它。又说：敌人和鬼怪也像梦中的显现一样，睡眠中的敌人鬼怪醒来时在哪里呢？同样，现在这种执着显现会带来毁灭，如果舍弃执着显现，心中就不会害怕敌人，放松、放下、远远抛弃，安住在不造作的状态中。因此，如果对敌人产生强烈的嗔恨，就观察它的自性，并安住在平等的状态中，这样对敌人的执着显现就会自行消散，敌人也会变得温顺，就像幻觉一样。对敌人和鬼怪的执着妄念非常强烈
English
Therefore, by placing the memory that moves towards the objects of outward appearance and sound in a state of emptiness of its own nature, although the distraction of discursive thoughts gradually decreases, the clarity of awareness does not cease. The nature of emptiness, the luminosity of awareness, the self-knowing memory effortlessly arises, and the movement of distraction gradually subsides. The appearance of the body, thoughts, and feelings disappear, the breathing of the wind element is not felt, and awareness remains unmoving like a waveless ocean. This is quiescence, therefore it is the basis for meditation, like a field. In this way, in order to abandon attachment to the taste of quiescence, the meaning of the verses of the guiding text, which are arranged in a confused order, is summarized and explained. By going to a secluded place that has not been visited before, a new thought will suddenly arise, so seize it with awareness and carefully observe its nature. Thus, there is no place where the first thought arises and no place where it ultimately goes. Until now, awareness is like a tightly wound ball, a delusion of self-binding, so relax and release it, and abide. Similarly, by gradually going to places where attachment and aversion arise, such as cemeteries and empty houses, wildernesses, cliffs, enemies, obstacles, relatives, and possessions, new thoughts will arise. The guiding text says: 'Then gradually go to cemeteries and empty houses, wildernesses, cliffs, enemies, obstacles, places of attachment and aversion, gradually going will give rise to new thoughts.' Therefore, in the individual elimination of the three poisons, the elimination of the obstacle of anger is: if anger and fear arise towards enemies, obstacles, etc., the guiding text says: 'When anger arises, look at its nature, the enemy may become a friend, it is like an illusion.' Because of the causes of enemies and ghosts, fear arises, this is because of attachment to cherished things. If this body feels fear, it is like a water bubble, mud, and stone, no matter what you do, death will cast it far away. It also says: 'Enemies and ghosts are also like appearances in a dream, where are the enemies and ghosts of sleep when you wake up? Similarly, this clinging appearance will bring destruction, if you abandon clinging appearance, the mind will not fear enemies, relax, let go, cast far away, and abide in an uncorrected state.' Therefore, if strong anger arises towards an enemy, observe its nature and abide in a state of equality, so that the clinging appearance of the enemy will dissolve on its own, and the enemy will become gentle, like an illusion. The clinging thoughts of enemies and ghosts are very strong.