English
While maintaining the grasp of the general appearance of such a deity without losing it, specifically, for peaceful deities, first focus the mind on the crown of the head or the space between the eyebrows; if it is a wrathful deity or a wrathful goddess, first focus the mind on the center of the eyes. For example, taking the center of the eyes as an example, the center is black, the edges are white, the eye veins are bright red, and the left eye is raised upwards, like that, together with the eyebrows, contemplate repeatedly in the mind. Once it is clear, fix the mind there like a spear, this is called clarifying through repeated contemplation. If it is not clear, then clarify it by verbally reciting, reciting the black center, etc., thus clarifying it. If it is still not clear, then clarify it by writing, that is, draw a complete and detailed picture of the center of the eyes, and place it at an appropriate distance. Half-close the eyes and look at it moderately, and once the clear appearance arises, close the eyes and contemplate that such an image exists in your own eyebrows, and clarify it. In any case, keep the mind focused on one point with appropriate tension and relaxation. In these cases, the methods for eliminating the obstacles of samadhi, such as sinking and excitement, have already been explained in the initial stages of samadhi. However, because it is difficult for beginners to understand the essence of the instructions, it is necessary to explain them here as well. Therefore, when practicing samadhi, the consciousness should be relaxed, and tightened slightly without losing the intensity of the grasp. If thoughts are turbulent and unclear, relax a little and tighten the inner mind. If thoughts are too scattered, cut them off completely and immediately focus on the object of focus. Furthermore, if the object of focus is not clear in the mind and the intensity of the grasp is lost, then it is sinking. If the object of focus disappears from the mind and the mind remains unconscious, then it is subtle sinking. These two are the greatest obstacles to samadhi, so it is crucial to restrain the mind and not lose the intensity and clarity of the grasp of the object of focus. If the object of focus becomes blurred and the mind sinks downwards, and coarse thoughts run rampant like a flood, then make a strong determination to prevent such a situation from happening again. If discomfort or drowsiness occurs, splash cold water on the face, take a bath, wear thin clothes, and sit in a high and cool place. If a wandering consciousness occurs, then consume nutritious food, wear warm clothes, and stay in a dark and low place. If these methods do not eliminate it, then
Chinese
稍作休息。恢复精神后再次禅修。如果对禅修不感兴趣而产生懈怠，就思维不精进的过患和精进的利益，从而生起欢喜心。忆念前辈大德们艰苦修行的传记。如果心被欲望所扰乱，就思维贪执欲望的过患和轮回的果报，从而猛烈地生起出离心，彻底断除贪恋。在生起特殊明相时，稍作休息。再次继续禅修时，有时会出现无法清晰显现的昏沉。如果期望立即显现而急于求成，禅修就会变得令人厌烦，导致以后不想禅修。因此，不要急于求成，暂时休息。休息后，通过禅修，体验将会逐渐清晰。在禅修本尊时，如果本尊不清晰，却显现其他本尊，或者心被其他三摩地所吸引等，这些都是分别念的毒药。不要让心散乱于此，而应专注于根本的对境。全知麦彭仁波切曾说：“一会儿专注于此，一会儿专注于彼，这样无法把握对境，是极大的过失。”因此，对于仅仅是短暂的止观，却冠以大圆满的高度，从而虚度一生，这是非常可惜的。这里是为了纠正三摩地的过失而提出的要点，所以是值得信赖的。根本续部中说：“谁能以等持调伏如醉象般的心？”等等，必须如实理解其含义。这样，当眉心间的明相清晰稳定时，依次从右眼、左眼、鼻梁、面颊、牙齿、舌头、耳朵、颈部、腰部、下身、手脚、座垫、法座，以及寂静的 Radiance，如果是忿怒尊，则从火焰山开始，从身体的各个部分专注于观想。在没有真正用手触摸或用眼识看到，以及没有稳固地观想出三界所没有的形象之前，都要持续禅修。第二，像这样专注于赤身裸体、没有装饰的身体圆满后，在不失去对它的专注的状态下，对每一种装饰品分别专注于观想。从珍宝装饰品的头顶发髻上的宝珠顶饰开始，到骨饰的头饰，即扁平骨轮中央的空隙
English
Take a short rest. Refresh yourself and meditate again. If laziness arises, making you disinclined to meditate, contemplate the faults of non-diligence and the benefits of diligence, thereby generating enthusiasm. Remember the biographies of the hardships endured by the noble predecessors. If the mind is distracted by desirable qualities, remember the faults of attachment to desirable qualities as the cause and the faults of samsara as the result, thereby intensifying the force of renunciation and completely severing clinging. When generating a special clarity, take a short rest. When continuing to meditate, if a dullness arises where clarity is not achieved, and you try to force it hoping it will come, meditation will become tiresome, leading to a dislike of meditation later on. Therefore, do not force it, but rest for a while. After resting, meditation will bring experiences that will lead to clarity. When meditating on a single deity, if that deity is not clear and another deity appears, or if the mind is caught by another samadhi, these are poisons of conceptual thought. Do not let the mind wander to them, but focus solely on the root object of focus. The great omniscient [Mipham Rinpoche] said, "If you focus on this one moment and then on another, you will not grasp the object of focus, which is a great fault." Therefore, it is regrettable to spend a lifetime attaching a high label of Dzogchen to a mere fleeting moment of mind-holding. Here, the essential points for accomplishing flawless samadhi are raised and explained, so it is a trustworthy matter. In the Root Tantra, it says, "Whose mind, like a drunken elephant, is tamed by being placed in equipoise?" etc., and its meaning must be understood accordingly. Thus, when a stable experience of clear appearance arises in the central eye, gradually focus on the right and left eyes, bridge of the nose, cheeks, teeth, tongue, ears, neck, upper body, lower body, hands, feet, seat, throne, and the peaceful Radiance. If it is a wrathful deity, then from the mountain of fire, focus on each part of the body. Meditate until you have a stable image that you could actually touch with your hand or see with your eye consciousness, an image that is unique in the three realms. Secondly, after completing the mind-holding on the naked body without ornaments, without losing that focus, focus on each of the ornaments individually. Starting from the jewel crest ornament on the topknot of the precious ornaments, to the bone ornaments, the crown of the head, the space in the center of the flat bone wheel
Chinese
从头发中长出的圆形发髻顶饰等开始，头饰、耳饰、项链、手镯、臂钏、脚镯、腰带、长串珠、短串珠，上衣和下裙等丝绸服装，以及其他珠宝和骨饰，忿怒尊的牛皮、人皮、虎皮裙等忿怒装束，寂静尊和忿怒尊各自手持法器的差别等，对每一种装饰的细节都专注于心，直到清晰的显现稳定为止进行观修。对于这些，最好是观修，其次是念诵，最次是书写来使其清晰，新旧派的大学者和大成就者们都一致赞同。因此，认为宁玛派仅仅是吟诵观修的说法是没有意义的。如前所述，对于昏沉和掉举的过失进行纠正等，在需要的时候进行修持。稍微获得稳定后，有时按顺序使其清晰，有时不确定地使其清晰，有时一次性使其清晰等，来训练三摩地。显现的慢心要坚固、牢固，并使其清晰，使其具有金刚法座，莲花生大师在《普巴橛百千黑法》中这样说。对于空性的慢心，如果分析那个本尊，也是远离一和多的真实，清澈明亮没有浑浊，如同天空彩虹和水中月亮一样，专注于此，对于无有自性的缘起，要学习没有矛盾和过失。这样，直到稳固一印三摩地为止，修习大资粮道，从这里开始加入圆满次第的诀窍的补充，在座间的上半部分修习生起次第，下半部分修习圆满次第，或者白天修习生起次第，晚上修习圆满次第，如下所述。根本续部中说：从具有坛城的坛城中，对于坛城观修坛城，坛城从坛城中产生，心之坛城是殊胜坛城。这样，习惯于主尊之后，眷属的坛城才应该展开，所以，学习次第是从自己的面前开始，对遍照佛等眷属各自的身体颜色、手持法器、装饰服饰、所依宫殿、尸林等进行观修。
English
Starting from the round topknot ornaments emerging from the hair, including head ornaments, earrings, necklaces, bracelets, armlets, anklets, belts, long necklaces, short necklaces, silk garments such as upper and lower skirts, as well as other jewels and bone ornaments, wrathful attire such as bull hides, human skins, and tiger skin skirts for wrathful deities, and the distinctions of the hand implements of peaceful and wrathful deities, focus the mind on each detail of the ornaments and meditate until a clear and stable appearance arises. For these, it is best to meditate, second best to recite, and least to clarify by writing, which is agreed upon by great scholars and accomplished masters of both old and new traditions. Therefore, the assertion that the Nyingma school is solely about chanting and meditating is seen as meaningless. Correcting faults such as dullness and excitement, practice as needed. Once some stability is gained, clarify sometimes in sequence, sometimes randomly, and sometimes all at once, thereby training the samadhi. The pride of appearance should be made firm and solid, clarified to possess a vajra dharma seat, as Guru Rinpoche stated in the Phurba Tik Bum Nag. Regarding the pride of emptiness, if that deity is analyzed, it is free from the truth of one and many, clear and bright without turbidity, like a rainbow in the sky and the moon in water, focusing on this, one should learn to be without contradictions and faults in dependent arising that is without inherent nature. Thus, up to the point of stabilizing the one-seal samadhi, one progresses through the great accumulation path, and from here, adding the supplements of the instructions of the completion stage, during the upper part of the session, meditate on the generation stage, and during the lower part, meditate on the completion stage, or alternatively, meditate on the generation stage during the day and the completion stage at night, as will be described below. The root tantra states: 'From the mandala possessing the mandala, meditate on the mandala in the mandala, the mandala arising from the mandala, the mandala of the heart is the supreme mandala.' Thus, having become accustomed to the main deity, the mandala of the retinue should then be developed, so learning the order begins from oneself, meditating on the body color, hand implements, decorative attire, supporting palace, charnel ground, etc., of each of the retinue members such as Vairochana.
Chinese
坛城。于下基之间，从显现证悟如何生起那样，不混杂而一个一个地完全清楚地安立。习惯于此之后，才可开展坛城。如根本续云：若具方便与智慧，不动摇，不摇动，一切皆安住于大印中，具有四十二支分，彼即支分之自性，四十二转为母之嬉戏。如是具足之主尊，如胜者诸胜者，十二与六之光芒照耀。如是，于一主尊开展千佛之坛城，如是修习开展圆满坛城之心。若为幻化以外之坛城，则修习至诸佛数量、宫殿等二重、三重等，最终能同时清楚显现所依与能依。之后学习不定者，即坛城之大小，佛数量之多寡，身色，面手之量，手印坐姿，装饰，姿态等不定者，以及将多者摄为少，将少者展为多，大所依为小能依等，于三摩地中随欲自在修习特殊之技艺，生起特殊之堪能性后，于各自之对境生起明相，虽为学习次第之量，然为获得稳固，仍应延长时日。又以亲近、修持四种方式安立，故为断定地道之理，乃秘密幻化者不共之法，如是，以最初之三种三摩地，趋入资粮道，是为亲近，获得具有能所之手印之三摩地，是为近亲近之加行道之初。之后以具足五种物品之会供轮之修持，于六个月或加上补缺之时，于马降之上观修四族会供轮，即为修持趋入四加行道之修持。之后于黄昏时取自仇敌之成就，于中午时取自本尊之成就，于黎明时取自佛母之成就，于上降之明点边际，生起俱生智，于下稳之边际，生起自性俱生之义光明于相续中，于后得时无