Chinese
呀拉！第二，请在自己的面前的法座上安放一个五堆曼扎。周围环绕着供品。供品要与共同的加持相符。瞬间观想中央的堆上安住着上师金刚持，前面是本尊，右边是佛，后面是正法，左边是僧众。以与共同的咒语和手印相符的方式献上供品。以“谁的恩德是大乐”等等，以及“空性在您的身中没有”等等，以各种方式赞颂。按照共同的方式多次献上曼扎。在结束时，进行三次日常忏悔和五种姓的律仪。以强烈的虔诚心祈祷：祈请上师光明法身！祈请大乐圆满报身！祈请上师慈悲化身！祈请三身无别的上师！请加持我的相续！请加持生起殊胜的二次第禅定！请加持五次第的证悟在相续中生起！此外，还要多作诸如心向佛法之类的祈祷。最后，所有这些都化为光融入自己。稍作片刻，保持心不造作。 第三是，领受禅定灌顶，这是具格明妃的口诀：在自己的面前，在狮子座、莲花、日月重叠的垫子上，在一个布置精美而宽广的座上。根本上师的身体具有光彩、光泽和威严，身上装饰着丝绸和各种珍宝，具有转轮王的装束。三十二天等所有坛城轮的自性是金刚界自在母的自性。形象是十二岁的少女，被各种装饰品所环绕。然后，将自己的身体和受用，以及所有外在显现，都献给上师。强烈地祈祷，上师的额头发出白色的光芒。从自己的头顶进入，充满全身。获得宝瓶灌顶。从结合处发出红色的光芒。融入喉咙。获得秘密灌顶。从心间发出各种光芒。融入自己的心间。知
English
Yala! Secondly, please place a five-pile mandala on the seat in front of you. Surround it with offerings. Make the offerings consistent with the general blessings. In an instant, visualize the Lama Vajradhara residing on the central pile, the Yidam in front, the Buddha on the right, the Dharma behind, and the Sangha on the left. Offer the offerings with mantras and mudras that are consistent with the general practice. Praise with "Whose kindness is great bliss," etc., and "Emptiness is not in your body," etc., in various ways. Offer the mandala many times in the common way. At the end of the session, perform the daily confession and the vows of the five families three times each. With strong devotion, pray: I pray to the Lama, the clear light Dharmakaya! I pray to the great bliss Sambhogakaya! I pray to the Lama, the compassionate Nirmanakaya! I pray to the supreme Lama, inseparable from the three bodies! Please bless my continuum! Please bless the arising of the special samadhi of the two stages! Please bless the arising of the realization of the five stages in the continuum! Furthermore, make many prayers such as turning the mind to Dharma. Finally, all of that dissolves into light and merges into oneself. For a moment, leave the mind uncorrected. Thirdly, receiving the empowerment of samadhi is the instruction of a qualified consort: In front of oneself, on a lion throne, a lotus, a sun and moon stacked seat, on a well-arranged and vast seat. The root guru's body is radiant, lustrous, and majestic, adorned with silk and all kinds of jewels, possessing the attire of a Chakravartin. The nature of all the mandalas, such as the thirty-two deities, is the nature of the Vajradhatu Ishvari. The form is that of a twelve-year-old girl, surrounded by all kinds of ornaments. Then, offer one's body and possessions, along with all external appearances, to the guru. Pray intensely, and a white light emanates from the guru's forehead. It enters from the crown of one's head and fills the entire body. One receives the vase empowerment. A red light emanates from the union. It merges into the throat. One receives the secret empowerment. Various lights emanate from the heart. It merges into one's own heart. Know
Chinese
获得了殊胜智慧和第四灌顶。又祈请后，上师化为光融入自身。在那状态中稍作安住。每一座都反复修习那（状态）。第二、正行方面，事业的自性次第有两种，道的增益行持，道友誓言，果位成就等有两种。第一种又分两种，第一、所缘座的决定是，前行有三种。专注一境，所缘一个，有三十五个座。思维瑜伽，所缘两个，有十六个所缘轮。身寂静有九个所缘。语寂静，所缘的主要是十个，有四十七个所缘轮。心寂静有四个。幻身有八个。光明有二十五个。双运有两个，总共有四十七个大所缘，一百六十一个所缘轮。第二、那些的修法是生起次第和圆满次第两种。第一种是专注一境和思维瑜伽。第一种是，从皈依开始，到念诵之间，如现观一样，专注一境修习。首先，自己观想为坛城的主尊，胜者不动金刚，三面六臂，如彩虹般显现而自性空性，心专注其上。然后，从东方的现喜开始，到下方的损美之间，对每一尊本尊专注，最后对三十二尊本尊同时专注。三十三。然后对宫殿专注，三十四。然后观想一切器为宫殿，一切情为胜者不动金刚之身，三十五。此时，第一座圆满修习现观。进入座间休息时，不收摄坛城，从主尊心间化出一个第二身，观想安住于外境诸事。第二座和第三座，自己从东方门进入，融入中央的主尊，然后对本尊身专注，座间休息如前。最后一座，其他与之前相同，只是在收座时，将坛城包括能依和所依，从金刚道收摄至心间。以主尊的慢心入睡。第二、思维瑜伽是，如果痰病偏重，则依靠上门，如果风病偏重，则依靠下门。
English
Achieved supreme wisdom and the fourth empowerment. Again, upon praying, the Lama dissolved into light and merged into oneself. Abide in that state for a short while. Meditate on that same state repeatedly in each session. Secondly, regarding the main practice, there are two aspects to the nature of the activity: the stages, the practice of enhancing the path, the vows of spiritual friends, and the fruits of accomplishment. The first has two parts. First, the determination of the target session is: there are three preliminaries. For single-pointed concentration, one target has thirty-five sessions. For the yoga of thought, two targets have sixteen target cycles. Body seclusion has nine targets. Speech seclusion has ten main targets, with forty-seven target cycles. Mind seclusion has four. Illusory body has eight. Clear light has twenty-five. Union has two, making a total of forty-seven major targets and one hundred and sixty-one target cycles. Second, the method of meditating on these is through the two stages of generation and completion. The first is single-pointed concentration and the yoga of thought. The first is: starting from refuge, up to the recitation, meditate with single-pointed concentration as in the Abhisamayalankara. First, visualize oneself as the main deity of the mandala, the victorious Akshobhya Vajra, with three faces and six arms, appearing like a rainbow but empty in nature, and focus the mind on it. Then, starting from Akshobhya in the east, up to Nodhze below, focus on each deity individually, and finally focus on all thirty-two deities simultaneously. Thirty-three. Then focus on the palace, thirty-four. Then visualize all containers as the palace and all contents as the body of the victorious Akshobhya Vajra, thirty-five. At this time, in the first session, fully meditate on the Abhisamayalankara. When entering the breaks between sessions, without dissolving the mandala, emanate a second body from the heart of the main deity and visualize it as abiding in external activities. In the second and third sessions, enter from the eastern gate and dissolve into the central main deity, then focus on the deity's body, and the breaks between sessions are the same as before. In the final session, everything else is the same as before, except when concluding the session, gather the mandala, including the support and supported, from the vajra path into the heart. Go to sleep with the pride of the main deity. Second, the yoga of thought is: if phlegm is dominant, rely on the upper gate, and if wind is dominant, rely on the lower gate.
Chinese
我，如果亲近（烦恼）多，就依靠二者。第一，自身明观为不动金刚，在鼻尖中，于月亮之上，专注蓝色吽字。观修一次。又，观想其变为以金刚吽字为标志。观修两次。如果心安住于此，则观想与本尊数量相同的明点，具有各个本尊的颜色。同样，观想三十二个种子字和手印。每次观修一次，共五次。如果对这些心能专注安住，则观想在鼻尖明点中央，圆满的坛城轮。或者，专注三十二个明点、种子字或手印的坛城。这三者分别计数，共八次。如果获得对这些的心的安住，就是思维修的瑜伽达到量了。第二，自身明观为不动金刚，在秘密的鼻尖上，专注芥子大小的吽字，一次。如果心稍稍安住于此，则专注于其融化为明点，观修两次，如果安住于此，则观想明点中央的种子字，观修三次。如果也安住于此，则专注于由此变为金刚等手印，四次。如果安住于此，则如前一样观想与本尊数量相同的种子字和手印之间，五次。如果对这些心也能安住，则在智慧的秘密鼻尖上开展，成为不可思议的坛城后开展，六次。观想明点中央的坛城轮后开展等，开展和收摄二者做到无尽，七次。对这一切心能安住的量是，获得现见的征相。第三，交替修习二者，总共是十六。引导弟子的次第是，因为有不嗔恨障碍的重大必要，所以与内在的脉相协调，这也是必须需要的口诀。一般来说，如果分别念多，则缘于上门，如果烦恼多，则缘于下门。主要应如此引导。第二，圆满次第中，金刚念诵的次第，缘于心的次第，幻身自我。
English
Me, if closeness (to afflictions) is great, then rely on both. First, visualize yourself as immovable Vajra, inside the tip of the nose, on top of the moon, focus on the blue Hum syllable. Meditate once. Also, contemplate it transforming into being marked by the Vajra Hum syllable. Meditate twice. If the mind abides in this, then contemplate the bindus equal to the number of deities, having the colors of each deity. Likewise, contemplate the thirty-two seed syllables and hand symbols. Meditate once each time, for a total of five times. If the mind can stably abide on these, then contemplate the complete mandala wheel in the center of the bindu at the tip of the nose. Or, focus on the mandala of thirty-two bindus, seed syllables, or hand symbols. Counting these three separately, there are eight times in total. If you gain stability of mind on these, then the yoga of thought contemplation has reached its measure. Second, visualize yourself as immovable Vajra, at the secret tip of the nose, focus on the Hum syllable the size of a mustard seed, once. If the mind is slightly stable on this, then focus on it dissolving into a bindu, meditate twice, if you abide in this, then contemplate the seed syllable in the center of the bindu, meditate three times. If you also abide in this, then focus on it transforming into hand symbols such as the vajra, four times. If you abide in this, then as before, contemplate between the seed syllables and hand symbols equal to the number of deities, five times. If the mind can also abide on these, then expand at the secret tip of wisdom, becoming an inconceivable mandala and then expanding, six times. After contemplating the mandala wheel in the center of the bindu, expanding and so on, do the two, expanding and contracting, until there is no end, seven times. The measure of the mind being able to abide on all of this is, obtaining the sign of direct vision. Third, practice alternating between the two, for a total of sixteen. The order of guiding disciples is, because there is a great necessity of not being angry with obstacles, therefore coordinating with the inner channels is also a necessary instruction. Generally, if there are many conceptual thoughts, then focus on the upper gate, if there are many afflictions, then focus on the lower gate. Mainly, one should guide in this way. Second, in the completion stage, the order of Vajra recitation, the order of focusing on the mind, the illusory body self.
English
The stages of blessing, the stages of manifest enlightenment of clear light, the stages of non-abiding nirvana of union, these are five. Or, dividing the first into two, there are six. As such, there are instructions on body isolation, speech isolation, mind isolation, illusory body, clear light, and union. Among the first, there are four: body isolation of form, body isolation of nature, body isolation of consciousness, and body isolation of samadhi. The first is: the body, flesh and blood, etc., merely appear as an impure collection of thirty-six elements, and the mind is focused on this and rests. The second is: this that appears as body and mind is the five aggregates, four elements, six sense bases, five objects, five wisdoms, etc., various forms existing separately, without permanence, oneness, independence, and without any true establishment. Knowing this, one rests in equanimity. The third is: although it appears that consciousness arises from the meeting of object and sense faculty, if the external object is broken down into atoms, it ultimately becomes infinite, so there is no object of focus. Similarly, if the sense faculties are broken down, there is no object of focus. Consciousness itself is not focused on in either the outer or inner. It is not established in any color or shape, so the outer, inner, and intermediate become emptiness, free from extremes, and one rests in equanimity. These are, in order, the antidotes to the clinging to purity of the body, the clinging to self, and the clinging to the truth of subject and object. They are the preliminaries to body isolation. The fourth is: body isolation of the hundred noble families, body isolation of the five victorious families, body isolation of the three secret families, and body isolation of the one great secret family. The first is: it is very important to first know how the hundred aggregates and elements are purified into the hundred noble families. Therefore, these are briefly stated. In general, meditate on the collection of the form aggregate as Vairochana. Of these, individually, from the outside, the form of shape is the manifestation of Vairochana, the collection of self, other, mountains, trees, etc., colors, shapes, and all five objects is the form of form Ratnasambhava, the form of color is Amitabha, the form of appearance such as the light of the sun and moon is Amoghasiddhi, the non-manifest form, that is, the appearance of form in the mind, meditate on the self-aware form as Akshobhya. Meditate on the collection of the feeling aggregate as Ratnasambhava. Of these, the feeling arising from bile is Akshobhya, that arising from phlegm and wind is Ratnasambhava, the feeling of pleasure is