Chinese
这是放置的方法。生起次第有相应的种类。风分为柔和的风和粗猛的风。在脐或心间观想如酥油灯，观想如酥油灯的精髓。在头顶、心间或脐间观想如孔雀翎毛般的明点，执持风心融合的明点。上下之风如铁钩解开结扣般，如蛇结般执持，这些是上下之风柔和舒适的方法，与无碍相结合，共有四种。以金刚跏趺坐姿势压地，猛烈地执持风。在天空中观想自己位于白伞盖之上旋转，对法轮也这样做。依靠伞盖和依靠法轮是粗猛的。像这样用多种方法生起。在这个时候，或执持方法的时侯，放开如虚空，放出如猴子，抓住如粉末，无浊如水，如忆念，如遗忘，如追求，如斩断。这八种是放置方法的瑜伽，所谓斩断，就是斩断十八种边际的垢染，寻找就失去，阻止就衰退，修改就掺假，观想就错乱，努力就分离，召唤就逃脱，看就消失，忆念就散乱，品尝就失去，谨慎就混杂，行走就迷路，自以为是就堕落，自以为懂就空虚，心中生起分别念就崩溃，进行舍取就损害和毁灭，跟随感觉的足迹就轮回，被昏沉蒙蔽所控制就模糊，进行取舍就错乱，总而言之就是总结为最后一个。关于见解的介绍：首先观想黄金岩山上用绿松石装饰的山顶上，有光芒四射的金色佛塔。如果心中清晰，那么它位于十方何处？它从哪个方向来到这里？它要往哪个方向去？对于内在身体的方位也这样，它位于东方吗？它从东方来吗？它要往东方去吗？用这三种方式来区分，或者用多种方式来寻找。然后像先前一样考察梦中梦到的景象。像那样考察它们实际上是否真有黄金山和佛塔装饰。以黄金山为代表，可以代表许多地方，从观想景象、睡眠景象、真实景象这三种景象依次观察。同样地，水、火、风、空，以及地狱、饿鬼。
English
This is the method of placement. There are kinds that correspond to the generation stage. Wind is divided into gentle wind and rough wind. Meditate on something like a butter lamp in the navel or heart, and meditate on something like the essence of a butter lamp. Meditate on a bindu like a peacock feather at the crown of the head, heart, or navel, and hold onto the bindu where wind and mind are mixed. The upper and lower winds should be like an iron hook untying a knot, and holding onto something like a snake knot are methods for the upper and lower winds to be gentle and comfortable, combined with unobstructedness, and there are four of these. Hold the wind forcefully in the vajra posture pressing on the ground. Meditate on yourself in the sky, abiding on top of a white umbrella and rotating, and do the same for the wheel. Relying on the umbrella and relying on the wheel are rough. Like that, arouse it with many methods. At this time, or at the time of holding the method, release like the sky, let go like a monkey, grasp like flour, unclouded like water, like remembering, like forgetting, like pursuing, like cutting. These eight are the yoga of the method of placement, and what is called cutting is cutting off the eighteen stains of the extremes. If you search, you lose; if you block, you deteriorate; if you modify, you adulterate; if you meditate, you become confused; if you strive, you separate; if you summon, you flee; if you look, you disappear; if you remember, you become distracted; if you taste, you lose; if you are cautious, you mix; if you walk, you wander; if you think "I am," you fall; if you think you understand, you are empty; if conceptual thoughts arise in the mind, you collapse; if you engage in giving and taking, you harm and destroy; if you follow the traces of arising sensations, you cycle; if you are controlled by dullness and darkness, you become obscured; if you engage in abandoning and taking, you err, and in short, it is summarized as the last one. Introducing the view: First, meditate on a golden stupa radiating light on top of a golden rocky mountain adorned with turquoise. If it is clear in your mind, then where in the ten directions does it abide? From which direction does it come there? Which direction does it go? And likewise for the direction of the inner body: Does it abide in the east? Does it come from the east? Does it go to the east? Distinguish it with these three, or search with many distinctions. Then, examine the dream you dreamed like that in the dream as before. Examine whether those things are actually adorned with a golden mountain and stupa. Representing the golden mountain, it can represent many places, and observe them sequentially from the three appearances of meditation, sleep, and reality. Similarly, water, fire, wind, space, and hell, hungry ghosts.
Chinese
旁生、人、非天、诸天等，以亲友、敌人等为代表，贪欲、嗔恨、愚痴、我慢、嫉妒，以及过去、未来、现在的诸佛，处所、时间、导师、眷属、法等，以修、梦、实三种方式确定，要确切地见到。所有这些都是生起、过去、没有住留的，没有自性的，即使没有也只是显现而已。如果生起从常断有无的执着中解脱的见解，就能认识，即是交付、相遇、分离、风入、知显。五大认识为自生无生，六道认识为自生无生，五毒自生，佛自生，圆满认识为自生无生，这五个以及其他任何适当的都要了解。或者认识为显现是心，心是空性，空性是无二，无二是自解脱。或者用下面的四个堡垒来认识也可以，无论哪一个都要反复熟悉并确定，这是关键。如果见到以关键安住、自安住、自发散等无有差别地解脱，就叫做获得确定，像这样就是中间的等持。最后的等持是，三种混合和二十个口诀，与身语意的行为、行走、说话、思维全部结合起来修持，白天叫做与工作和行为混合。如果按照有相，就与心间的嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、梭哈（藏文：སྭཱ་ཧཱ་，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）等结合起来修持，并且在见解的见地中不移动地睡眠，光明或者通过梦来修持就能成就，所以晚上叫做与睡眠和梦混合。或者以光团等投射意愿来结合，或者以对无生灭之性的坚定信念来成就意义，临死时叫做与般若波罗蜜多混合，像这样三种混合也叫做修持交付。从一开始，忆念安住在无忆念中，自然明亮，并且确定所有显现都是那样的，显现解脱平等，以及原始的降临等叫做堡垒。忆念作为基础建立见解的堡垒，见到之时，那本身就是修持的堡垒，相遇自解脱是行为的堡垒，无生是果的堡垒。就是这样。一切时处忆念稳固
English
Sentient beings, humans, asuras, gods, and represented by friends and enemies, attachment, hatred, ignorance, pride, jealousy, as well as the Buddhas of the past, future, and present, places, times, teachers, retinues, and dharmas, establish them through the three ways of meditation, dreams, and reality, and make sure to see them clearly. All of these arise, pass, and do not remain, without self-nature, and even if they do not exist, they are merely appearances. If a view arises that is liberated from the clinging to permanence, annihilation, existence, and non-existence, then one can recognize it, which is to say, delivery, encounter, separation, wind entering, and knowledge manifesting. Recognize the five elements as self-born and unborn, recognize the six realms as self-born and unborn, the five poisons are self-born, the Buddha is self-born, and recognize the perfections as self-born and unborn. These five, as well as any others that are appropriate, should be understood. Alternatively, recognize that appearances are mind, mind is emptiness, emptiness is non-dual, and non-duality is self-liberation. Or, it is also acceptable to recognize them through the four fortresses below, and it is essential to repeatedly familiarize oneself with and determine any of them. If one sees that abiding in the key point, abiding in oneself, and self-radiating are liberated without difference, it is called obtaining certainty, and such is the intermediate samadhi. The final samadhi is the three blends and twenty instructions, practicing by combining them with all the actions of body, speech, and mind, walking, speaking, and thinking. During the day, it is called blending with work and activities. If according to the aspected, then practice by combining with Oṃ (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Svāhā (藏文：སྭཱ་ཧཱ་，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈), etc. in the heart, and sleeping without moving from the state of the view, luminosity, or achieving through practicing with dreams, so at night it is called blending with sleep and dreams. Or, combine with the intention of projecting light spheres, etc., or accomplish the meaning with firm conviction in the nature of no birth and death, and at the time of death it is called blending with the Prajñāpāramitā, and in this way, the three blends are also called entrusting the practice. From the beginning, memory abides in non-memory, naturally clear, and determining that all appearances are just as they are, appearance and liberation are equal, and the original descent, etc., are called fortresses. Memory is established as the basis, the fortress of view. When seeing, that itself is the fortress of practice. Encountering self-liberation is the fortress of conduct. No birth is the fortress of the result. That is how it is. At all times, the retention of memory is stable.
Chinese
白天和夜晚之间四个时段，或四个时辰精勤禅修，身语意三不离安住，以及将四个引导之词落实于要点，这些是进入城堡的险峻小路。首先，修行者需要：了知诸法如数算尽的见地之路，四时合修的禅修之路，三门自解的行持之路，隐藏四句的果位之路。如是说。获得殊胜引导者，不需要小路和城堡，显有宽广，解脱于法身虚空之中。一知即解脱一切的见地之虚空，甚深六验的禅修之虚空，觉受无迹的行持之虚空，无作超心的果位之虚空。如是说。于此获得稳固，则转为座垫：自生智慧的见地之座垫，智慧自住的禅修之座垫，智慧通彻的行持之座垫，智慧总集的果位之座垫。如是说。此即成就四尊本尊：无生一字的见地本尊，一断诸法的禅修本尊，轮回死怖的行持本尊，贫女遇宝的果位本尊。如是说。对于无惧无偏颇的觉性，以偏执的见地有何用？对于自心法性的坛城，以有所缘的禅修有何用？对于所作皆是菩提心的神变，以好坏的行持有何用？对于分别念自生的智慧，以断除取舍的错谬有何用？对于一切本初清净的自性，以希求成就的束缚有何用？对于自心是佛陀的国王，以新得的果位有何用？如是甚深六句。应如是体验。持明勇士空行母的供养，种种七供，以及具足曼扎祈请等，将显现自解脱而引导，是普贤王如来总集之灌顶。不杂染先后之识等，如明觉自明灯之精要而引导，是明觉自明之灌顶。如虚空般本然如是的法性，于不可思议中引导，是智慧总集之灌顶。此三者作仪轨亦可。获得真实引导后生起定解，则无仪轨亦可获得，即是赐予获得。未赐予
English
Diligently meditating during the four periods of day and night, or the four watches, remaining unmoving from the relaxed state of body, speech, and mind, and applying the four words of introduction to the essential points, these are the steep paths for entering the fortress. First, the practitioner needs: the path of view where knowable things are completely accounted for, the path of meditation where the four times are combined, the path of conduct where the three doors are self-liberated, the path of fruition where the four hidden words are revealed. Thus it is said. One who has obtained the supreme introduction does not need paths and fortresses; appearances and existence are vast and liberated into the expanse of the Dharmakaya. The expanse of view where knowing one thing liberates all, the expanse of meditation with the six profound experiences, the expanse of conduct where feelings leave no trace, the expanse of fruition beyond action and mind. Thus it is said. Gaining stability in that transforms it into a seat: the seat of view of self-arisen wisdom, the seat of meditation where wisdom abides in its own place, the seat of conduct where wisdom is all-penetrating, the seat of fruition where wisdom is all-encompassing. Thus it is said. That itself is accomplished as four deities: the deity of view of the unborn single word, the deity of meditation that cuts through all knowable things, the deity of conduct that transcends death and fear, the deity of fruition where the poor woman meets treasure. These are what are called. For the fearless, impartial awareness, what is the use of a biased view? For the mandala of one's own mind's nature, what is the use of meditation with fixation? For the miraculous displays of whatever is done with Bodhicitta, what is the use of good or bad conduct? For the self-arisen wisdom of conceptual thought, what is the use of the delusion of abandoning and adopting? For the nature of all things primordially pure, what is the use of the bondage of wanting to accomplish? For one's own mind, the king of Buddhas, what is the use of newly obtained fruition? These are the six profound statements. One should experience them. The offerings of Vidyadhara heroes and heroines, the various seven offerings, and being endowed with mandala offerings and prayers, introducing appearances as self-liberated is the empowerment of Samantabhadra's all-encompassing method. Introducing awareness as the essence of a self-illuminating lamp, without mixing earlier and later consciousnesses, is the empowerment of self-illuminating awareness. Introducing the nature of things as it is, like the sky, beyond thought, is the empowerment of all-encompassing wisdom. These three can be done as rituals. If definitive understanding arises after obtaining the true introduction, it can be obtained even without rituals, that is, the empowerment is bestowed. Not bestowed