English
Dpa'. From the instructions, the key to meditating on loving-kindness and compassion. Like a mother with an only child. To aspire to attain perfect enlightenment for the sake of all sentient beings, that is the view. To abide in that state is meditation. To act in accordance with that is conduct. Not to stray from that is the commitment. To know that all sentient beings have been one's mother, that is the key. Therefore, loving-kindness and so forth are the life force. If one desires only one's own peace and liberation, one will be reborn as a Hearer, which is a dangerous path, a wrong turn. The language of time is speaking the six perfections. The way a great meditator sits is like a regional official doing his job. The arising of experience is the experience of remembering the benefit of others. For a Bodhisattva, having few desires is like a young girl. To have secured one's own ground is to have no regret even for a moment for the mind that cherishes others more than oneself. The superior intention is like a waxing moon, increasing without weariness. The fruit of securing one's own ground is to progress through the ten grounds in order, and to awaken as the all-illuminating one on the eleventh ground. Now, it is taught at a time when the vessel and its contents are complete, meaning: The teacher is full of essence, possessing the unbroken lineage of instructions, therefore able to generate certainty in others. Not having lost the mind of enlightenment, therefore diligent in benefiting others. Not seeing this life as truly important, therefore not looking to gain and fame. The student is a worthy vessel, meaning having turned away from attachment to samsara, therefore able to let go of worldly affairs. Possessing the karmic connection of having trained, therefore having faith in the profound meaning. With unwavering diligence, able to request instructions and be strict in practice. Having unwavering faith, therefore possessing the commitment of devotion and respect for the lama. In terms of meditation, meditate on the deity with signs. In terms of instructions, it is the peg-entering instruction. Like tying a new dog to a post, one views the three doors of body, speech, and mind as knowing appearance and emptiness to be inseparable. To abide in that state is meditation. To act in accordance with that is conduct. Not to stray from that is the commitment. Combining with the five signs of gaining stability is the key. Abandoning the nine faults of change and possessing the eight measures of clarity and stability is the life force. If one meditates on self-continuity, there is a danger of being reborn as Rudra, which is a dangerous path, a wrong turn. The signs of gaining stability are, first, after receiving the instructions, arranging offerings in front of a consecrated statue or painted image. Sitting comfortably on one's own seat. The three aspects of body, speech, and mind
Chinese
修习。安立七支毗卢遮那佛法。断除前后念的错觉之绳。首先皈依发心。迎请上师本尊于前方虚空。于彼前方作清净，于前方修亦可，观自身明亦可，首先，对本尊的形象，以形状、颜色和装饰等普遍地专注观看。五种体验是，首先，心专注于本尊，不愿从本尊身上移开，各种作意的念头使心散乱，这是动摇的体验，如海市蜃楼。稍微将本尊的形和色同时专注思维，这是获得的体验，如烟雾。之后，本尊的形和色显现，大约三个时段中显现，这是习惯的体验，如萤火虫。本尊的形和色连同装饰，在没有外缘的情况下显现，这是稳固的体验，如蜡烛。本尊的毛孔直至自己设定的限度，如果没有外缘的损害，这是究竟的体验，如山王。仅在显现的形象等等上，如道次第。量的方面，有四种明晰的量。萨列瓦，仅凭忆念就能使本尊显现。桑额瓦，形象光明显现，逐渐地没有地的性质。拉格瓦，舍弃了九种过失。朗额瓦，在行住坐卧时也能明晰地显现本尊的四种稳固的量。不动摇，不需要忆念，如玛蒂拉般明晰无碍。在睡眠和梦中也能显现。不改变。不明显改变。不会被微小的因缘所破坏。可以随意转变。通过在各种显现中了解，从而控制心。扩展是：不仅自己，所有显现都是身，声音是语，所有念头都是意，要这样理解。时间的尺度是：在行住坐卧中，不离本尊，不从本尊处散乱。直接理解为生起次第。大修行者的坐姿是：像精进者修砌城堡一样。首先，闭关。积聚二资粮。瞬间或逐渐生起本尊。灌顶。加持。祈请智慧勇识降临。迎请，并对其进行供养赞颂。一边念诵一边那样修。体验是获得本尊的暖相的体验。
English
Practice. Establish the seven-fold Dharma of Vairocana. Cut the rope of delusion of past and future thoughts. First, take refuge and generate bodhicitta. Invite the lama and yidam into the sky in front. Purify that front. It is okay to meditate in front, and it is also okay to meditate clearly on oneself. First, focus on the image of the deity, with shapes, colors, and ornaments, etc. The five experiences are: first, when the mind is focused on the deity, without wanting to move the mind away from the deity, various intentional thoughts distract the mind, this is the experience of wavering, like a mirage. Thinking slightly about the deity's shape and color at the same time, this is the experience of attainment, like smoke. Then, the deity's shape and color appear clearly, appearing clearly for about three sessions, this is the experience of habituation, like a firefly. The deity's shape and color, together with ornaments, appear clearly without any external conditions, this is the experience of stability, like a candle. Up to the pores of the deity, to the extent that one has set, if there is no harm from external conditions, this is the ultimate experience, like a mountain king. Only in the appearance of mere appearances, etc., like the stages of the path. In terms of measure, there are four measures of clarity. Salewa, the deity appears clearly merely by remembering. Sangewa, the appearance of light is clear, and gradually there is no nature of earth. Lhagewa, abandoning all nine faults. Lhangewa, even when going about doing things, the deity appears clearly, the four measures of stability. Unwavering, no need to remember, clear and unobstructed like Mati. It also appears clearly in sleep and dreams. Unchanging. Not obviously changing. Not destroyed by subtle causes. Can be transformed at will. Knowing through various appearances, thereby controlling the mind. The expansion is: not only oneself, all appearances are the body, sounds are speech, all thoughts are mind, one should understand it this way. The measure of time is: in walking, staying, eating, and sleeping, not separating from the deity, not being distracted from the deity. Directly understand it as the generation stage. The posture of a great practitioner is: like a diligent person building a castle. First, retreat. Accumulate the two accumulations. Generate the deity in an instant or gradually. Empowerment. Blessings. Invite the wisdom being to descend. Invite and make offerings and praises to it. Meditate in that way while reciting. The experience is the experience of obtaining the warmth of the yidam deity.
Chinese
因此，最终身体、语言、意念三者的执着消失，显现为本尊的身、语、意。即使身体消失，也未曾离开本尊。身体显现为本尊之身的四种功德是：往昔的习气深厚等，以及融入无我，圆满了福德资粮。语言显现为本尊之语的四种功德是：能够宣说一切教言，语言成为真实的，具有殊胜的功德等，一切法如同回声一般。心显现为佛陀之意的五种功德。八识聚转化为五种智慧。获得自性地是：现在不需要名相和部分的修习，如果三毒显现为身语意，那就是获得了自性地。他身体的脉结解开，本尊显现为大手印。这是有相本尊的修习。从名相上来说，就是修习脉和气，即在上门修习。从口诀上来说，就是修习暖乐的口诀。例如，就像冶炼金属一样。要了知气和识无二无别，这就是见。安住于此状态，这就是修。与之相应，这就是行。不离此，这就是誓言。了知脉和脉轮的位置方法，这就是要点。在此基础上运用气，这就是命。如果不能正确衡量气，就有生病的危险，这是险境，需要祈祷。脉和脉轮的位置方法是，左右中三脉如同佛塔的命根一般存在。一切脉门都汇集于此，因此从四个脉轮中，上门修习的方法需要请教上师。心间有六道众生的种子字，以及唵（藏文：ༀ་，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等五者存在。修习的方法是，将下气观想为弓箭的箭杆，用上下的绳索加持，观想为自己的福分。在脐间观想让（藏文：རྃ་）。用央（藏文：ཡྃ་）来控制，让让（藏文：རྃ་）生火，从下往上燃烧。阿瓦都帝，向上升起，击中心间，焚烧六道众生的种子字，以及过去世的种子字。如果充满光明，就如同融化的酥油一般。脉和字都融化为光。阿杜日拉等。在头部融化为光，观想上下燃烧。关于时间的说法是：身体上有脉，脉中有气，气中有识。如果不了解气的运用，不开启气脉，就无法开启智慧。因此，了解气的运用非常重要。
English
Therefore, ultimately the clinging to body, speech, and mind ceases, and it manifests as the deity's body, speech, and mind. Even if the body disappears, it does not deviate from the yidam deity. The four qualities of the body manifesting as the deity's body are: the thickness of past habitual patterns, etc., and the entry into selflessness, and the completion of the accumulation of merit. The four qualities of speech manifesting as the deity's speech are: it will be able to teach all the teachings, speech will become truthful, possessing special qualities, etc., all dharmas are like echoes. The five qualities of the mind manifesting as the Buddha's mind. The eight consciousness aggregates transform into the five wisdoms. Attaining one's own ground is: now there is no need for conceptual and partial meditation, if the three poisons manifest as body, speech, and mind, then one has attained one's own ground. His body's knots are loosened, and the deity manifests as Mahamudra. This is the practice of the deity with signs. From the perspective of name, it is the practice of the channels and winds, that is, practicing at the upper gate. From the perspective of instructions, it is the instruction of practicing heat and bliss. For example, like refining metal. To know that wind and consciousness are inseparable, that is the view. To abide in that state, that is meditation. To act in accordance with it, that is conduct. Not to stray from it, that is the samaya. To know the method of the location of the channels and chakras, that is the key point. To apply the wind to it, that is life. If one does not know how to measure the wind correctly, there is a danger of falling into illness, this is a dangerous situation, and one needs to pray. The method of the location of the channels and chakras is that the three channels, left, right, and center, exist like the life-force of a stupa. All the channel gates converge there, therefore, from the four chakras, the method of practicing the upper gate needs to be inquired from the guru. In the heart reside the seed syllables of the six realms of beings, and Om (藏文：ༀༀ་，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), Hum (藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), etc. The method of practicing it is to visualize the lower wind as the shaft of an arrow, bless it with the upper and lower strings, and think of it as one's own fortune. In the navel, visualize Ram (藏文：རྃ་). Control it with Yam (藏文：ཡྃ་), so that fire arises from Ram (藏文：རྃ་), and it burns upwards from below. Awadhuti, rising upwards, strikes the heart, burning the seed syllables of the six realms of beings, and the seed syllables of past lives. If it is filled with light, it becomes like melted butter. The channels and letters all dissolve into light. Aduri Ra etc. In the head, dissolve into light, and visualize it burning up and down. The saying about time is: in the body there are channels, in the channels there is wind, and in the wind there is consciousness. If one does not understand the application of wind, and does not open the wind channels, one cannot open wisdom. Therefore, it is very important to understand the application of wind.