Chinese
为何不成喜乐王？因此种种显现，皆从分别之差别而生，此乃事物之本性。有人想知道上师座前和闭关修行是否一样？于殊胜上师座前，以闻思决定闭关处。若能认识闭关之必要，则住于止观，以止观而住于胜观，胜观而住于止观，据说二者以界而行。对于疾病和损害，最初加持后变得安乐，之后若复发当如何？此乃极深之口诀，以究竟之大加持力，最初同时变得安乐，稍微持续之后，诸过皆生而致痛苦，譬如污垢显现一般。若稍微持续之，功德如海增长。对此，怙主曾作预言，完全摄受之善知识，宣说无量功德。仅仅精进努力，却变得体虚力乏，当如何是好？为了遣除执着外器内情，即使宣说次第生起，然因是声闻缘觉之故。从“央”（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风）字生起风之坛城，以光芒照耀，清净众生之罪障后，从本尊天神化为光芒，收摄融入自身。于由此所成之坛城中，若能修习，亦能成办众生广大之利益。此乃菩提心之因果。一切如来，若无光芒，则不能成熟解脱一切有情。灌顶等密咒之事业，乃一切之根本。印度之寂止派圣者曾说，若有疾病痛苦生起，则觉性与所依分离。大尊者阿底峡曾说，应注入于一物之中。觉母拉布准之口诀中，有虚空开门之方便道。父亲世间怙主仁钦，具有甚深缘起之法，若以甚深之身语意三门，勤作修持，则非安乐而是痛苦生起。以风之生起和融入二者结合之故，无有安住自性之法。对此，造擦擦，洒水等。
English
Why would it not become the king of joy? Therefore, all kinds of appearances arise from the differences in conceptualization; that is the very nature of things. If one wonders whether being in the presence of the master and being in retreat are the same, in the presence of the noble master, one establishes the retreat through understanding. If one recognizes the need for retreat, then dwelling in calm abiding, with calm abiding dwelling in insight, and with insight dwelling in calm abiding, it is said that the two proceed by way of the element. If one wonders what happens if, after initially blessing an illness or harm and experiencing relief, it recurs, this is an extremely profound instruction. Through the ultimate great blessing, one initially becomes comfortable together. By continuing this slightly, all faults arise, leading to suffering, like the appearance of dirt. By continuing it slightly, the ocean of qualities increases greatly. The Protector has prophesied this, and the spiritual friend who fully embraces it speaks of immeasurable qualities. If one wonders what to do when one's constitution seems to worsen with effort, in order to reverse the grasping at vessel and contents, even if the stages of arising are taught, it is because they are Hearers and Solitary Realizers. From the syllable "Yam" (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Wind) arises the mandala of wind, and by radiating light, after purifying the sins and obscurations of sentient beings, from the deity of the Yidam, it transforms into light, gathering back and dissolving into oneself. By meditating on the mandala that arises from this, one accomplishes the vast benefit of all sentient beings. This is the cause and effect of Bodhicitta. Without light, all the Tathagatas would not have ripened and liberated all beings. Consecration and other activities of secret mantra are the root of all activities. The holy pacifier of India said that if illness and suffering arise, awareness separates from its support. The great Lord Atisha said to inject it into one thing. In the instructions of Jomo Labdrön, there is a skillful means of opening the door of space. Father Jigten Gonpo Rinchen, who possesses profound dependent origination, if one diligently practices with the profound three doors of body, speech, and mind, suffering, not happiness, will arise. Because of the union of the rising and entering of wind, there is no abiding nature. To this, making tsha-tshas, scattering water, and so on.