Chinese
是与世俗琐事的混杂。 诸多杂念是与善行的混杂。 诸多闲谈是与善行的混杂。 必须断除这些而修习。 对此进行区分： 六道显现为幻化。 疾病邪魔转为道用。 显现功德六聚。 无执幻化自生。 首先，六道显现为幻化： 从皈依开始到祈请上师之间，与前面相同。 据说能做到一座的三分之一左右。 此外，按照《ཐེམས་ཡིག་》的明确指示，对于幻身根器上等和中等者，祈请五次。 对于根器下等者，祈请四次。 其含义是： 祈请加持，从上等和中等者生起幻身！ 祈请加持，生起梦境！ 这样分别区分。 在下等者的场合，祈请加持，生起幻身梦境！ 这样合为一体，成为祈请四次的含义。 但是在实践和口诀传承中，对于上等、中等、下等三种根器，不需要那样的区分。 据说对于三者都祈请五次和祈请四次没有差别。 之后，在上师融入自身之后，自己的身体是本尊身相，在内空荡荡的下半部分专注。 在那里，观想一个三角形的法生，颜色白色而明亮。 根细向下，从肛门处向下插入。 大的底边向上，正面的角对着肚脐，另外两个角对着左右肾脏的方向。 观想它是清澈光明的自性。 专注其上，由此，六道众生各种各样的形象，身体受用颜色形状服饰装扮等总体上各不相同，各自感受苦乐的方式多种多样，都充满法生的内部。 也就是说，自己相续中，产生转生为不同道的因，所有业和烦恼的习气都显现为六道各自的形象。 稍微作意认为，肚脐下有显现六道景象的脉字，都显现为那个形象。 之后，从认为那些就是六道真实存在的方式出发，将心专注于肚脐的六道。 总体而言，遍布虚空
English
It is the mixing of worldly affairs. Many distractions are the mixing of virtuous deeds. Many idle talks are the mixing of virtuous deeds. One must abandon these and practice. To distinguish this: The six realms appear as illusion. Sickness and demons are transformed into the path. Manifesting qualities, the six aggregates. Unattached illusion, self-arising. First, the six realms appear as illusion: From taking refuge to supplicating the lama, it is the same as before. It is said that one should be able to do about one-third of a session. Furthermore, according to the explicit instructions of the Them Yig, for those with superior and intermediate faculties of the illusory body, supplicate five times. For those with inferior faculties, supplicate four times. The meaning of this is: Grant blessings to arise the illusory body from the superior and intermediate ones! Grant blessings to arise dreams! Thus distinguishing them separately. In the case of the inferior ones, Grant blessings to arise the illusory body and dreams! Thus combining them into one, it becomes the meaning of supplicating four times. However, in practice and oral transmission, for the three faculties of superior, intermediate, and inferior, such distinctions are not necessary. It is said that there is no difference between supplicating five times and supplicating four times for all three. After the lama dissolves into oneself, one's own body is the form of the deity, and one focuses on the lower part, which is empty inside. There, visualize a triangular Dharma origin, white and clear in color. The root is thin and pointing downwards, inserted downwards from the anus. The large base is pointing upwards, with the front corner facing the navel, and the other two corners facing the direction of the left and right kidneys. Visualize it as being of the nature of clear light. By focusing on it, all kinds of sentient beings of the six realms, with their bodies, enjoyments, colors, shapes, clothing, and adornments, are generally different, and the ways in which they experience happiness and suffering are various, filling the inside of the Dharma origin. That is to say, in one's own continuum, all the habitual tendencies of karma and afflictions, which are the cause of taking birth in different realms, appear in the forms of the six realms respectively. Also, slightly contemplate that the root syllables that manifest the appearances of the six realms below the navel appear as those images. Afterwards, from the perspective of believing that those are the actual six realms, focus the mind on the six realms at the navel. In general, pervading space