Chinese
于玛巴：将梦境转为本尊，于梦中认知，于梦中断绝希冀，真实修持梦境之心，此为四种。第一，白天如前修习的基础上，今晚梦中应忆念修习本尊，如此反复发出意愿，寝室也用意愿和专注相结合。由此能在梦中修习幻身的专注。第二，今晚梦中，应于梦中认知，心想现在正在做梦，如此交替修习，则能抓住梦境。第三，无论梦到好梦恶梦，皆不应有丝毫喜恶，应平等安住于无实。第四，白天之时，应想以各种方便修习，如此反复发出意愿，夜晚亦会显现，对于悬崖、水、火、兵器等，毫无畏惧，即使践踏亦无损害，并且能在空中飞行，观看天神等处所，前往诸佛刹土，供养、听法等。第二，力量提升：如身远离之口诀，于镜中显现彩绘身像之影像，对此以无实之意念而系心。第五，光明胜义谛之引导：即生证悟之道，中阴证悟之道，以及转生证悟之道。第一，有依于他身和依于自身。第一之口诀与心远离相似，然此处于宝珠之顶端，使俱生之智慧显现，复次菩提心融入心间，修习乐空光明长时。此时，使之融入心间之口诀为，自身与明妃二者皆以二禅而入于光明之专注。第二，有等持光明和睡眠光明二者，第一，有分别修习二禅和结合修习。第一，有执持和随破二者，身金刚之执持为，自身如幻身之时，观想为报身金刚持，彼刹那间
English
To Yuma: Transforming dreams into deities, recognizing in dreams, abandoning hope and fear in dreams, and genuinely training the mind of dreams—these are four. First, during the day, in addition to the usual practice, repeatedly generate the intention to remember to meditate on the deity in tonight's dream. Also, combine the intention and focus in the bedroom. This will enable the practice of illusory body visualization in dreams. Second, in tonight's dream, think, 'I must recognize that I am dreaming,' and alternate with the thought, 'I am dreaming now.' By practicing in this way, you will be able to grasp the dream. Third, no matter what kind of dream you have, good or bad, do not have any joy or sorrow. Rest equally in the unreality of it. Fourth, during the daytime, repeatedly generate the intention to practice with various methods, and this will also manifest at night. Have no fear of cliffs, water, fire, weapons, etc., and even if you step on them, there will be no harm. Fly in the sky, visit the abodes of gods and other beings, go to the Buddhafields, make offerings, listen to the Dharma, and so on. Second, enhancing power: As with the instructions for body isolation, cause the image of a painted form to appear in a mirror, and focus your mind on it with the intention of unreality. Fifth, the instructions on the ultimate truth of clear light: the path to enlightenment in this life, the path to enlightenment in the bardo, and the path to enlightenment through rebirths. First, there are relying on the body of another and relying on one's own body. The instructions for the first are similar to mind isolation, but here, at the tip of the jewel, the innate wisdom is manifested, and then the bodhichitta dissolves into the heart, and the bliss-emptiness clear light is meditated on for a long time. In this case, the instruction for dissolving it into the heart is that both oneself and the consort enter the clear light through the two dhyanas. Second, there are the clear light of equipoise and the clear light of sleep. First, there are practicing the two dhyanas separately and practicing them together. First, there are retention and subsequent dissolution. The retention of the vajra body is: oneself, as in the case of the illusory body, is visualized as the sambhogakaya Vajradhara. In that instant,
Chinese
化身幻身身金刚，白黑红色三面六臂，右边是轮、金刚杵、白莲，左边是铃、珍宝、宝剑。其心间白色嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），由此发光。自身明观为金刚，化为光融入嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）的身体在头部，它在明点上，也观想它消失。从外到内依次收摄的方式如同镜子上哈气，在中央聚集后以消失的方式修习。如此消失之后，于远离一切戏论的法界中，什么也不想地安住。第二，语金刚的执持是，观想所缘的支分全部如前，化身幻身自语金刚红色，红黑白色三面六臂，左边的第一只手执持着连同铃的红莲花根部靠在腰间，右边的第一只手在心间张开，剩余右边两只手是金刚杵和轮，左边两只手转变为执持珍宝和宝剑。其心间观想红色阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），剩余的相同。第三，意金刚的执持是，自己化身幻身意金刚黑白红色三面六臂，右边诸手转变为执持金刚杵、轮、莲花，左边诸手执持铃、珍宝、宝剑。其心间蓝色吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。剩余的与之前相同。第四，金刚萨埵的执持是，自己是金刚萨埵，心间有与自己相同的智慧尊，其心间有三摩地尊白色吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。一切显现也与自己相同，自己与一切显现同时融入空性中安住。第二，后破有四，第一，身金刚的后破是，其他都与执持相同，从种子字发出光芒，一切器情都化为光，融入自己。之后，自己如前收摄。第二，语金刚的后破和第三，意金刚的后破也以同样的次第了知。第四是金刚萨埵的后破，自己是金刚萨埵父母，心间有与自己相同的智慧尊，或者观想吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字是智慧尊的自性，与自己相同的智慧尊
English
The Nirmanakaya illusory body is the Vajra Body, with three faces of white, black, and red, and six arms. The right hands hold a wheel, a vajra, and a white lotus. The left hands hold a bell, a jewel, and a sword. At its heart is a white OM (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). From it, light radiates. One's own body is visualized as vajra, dissolving into light and merging into OM (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). The body of OM (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) is in the head, then into the bindu, and then it is also thought to vanish. The method of gradually gathering from the outside to the center is like breathing on a mirror. Meditate on gathering in the center and then vanishing. After vanishing in this way, settle the mind without thinking of anything in the sphere free from all elaborations. Second, the holding of the Vajra Speech is: Meditate on all the limbs of the object of focus as before. The Nirmanakaya illusory body, the Vajra Speech itself, is red, with three faces of red, black, and white, and six arms. The first of the left hands holds the root of a red lotus with a bell, leaning against the waist. The first of the right hands opens at the heart. The remaining two right hands hold a vajra and a wheel, and the two left hands are transformed to hold a jewel and a sword. At its heart, meditate on a red AH (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿), and the rest is the same. Third, the holding of the Vajra Mind is: Oneself is the Nirmanakaya illusory body, the Vajra Mind, with three faces of black, white, and red, and six arms. The right hands are transformed to hold a vajra, a wheel, and a lotus. The left hands hold a bell, a jewel, and a sword. At its heart is a blue HUM (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). The rest is the same as before. Fourth, the holding of Vajrasattva is: Oneself is Vajrasattva, and at the heart is a Wisdom Being resembling oneself. At its heart is a Samadhi Being, a white HUM (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). All appearances are also the same as oneself, and oneself and all appearances dissolve into emptiness simultaneously and abide there. Second, the subsequent dissolution has four parts. First, the subsequent dissolution of the Vajra Body is: The others are the same as the holding, but light radiates from the seed syllable. All containers and contents dissolve into light and merge into oneself. Then, one gathers oneself as before. Second, the subsequent dissolution of the Vajra Speech, and third, the subsequent dissolution of the Vajra Mind, should also be understood in the same order. Fourth is the subsequent dissolution of Vajrasattva. Oneself is Vajrasattva, father and mother, and at the heart is a Wisdom Being resembling oneself, or one believes that the syllable HUM (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is the essence of the Wisdom Being, the Wisdom Being resembling oneself.
Chinese
合并而修习。在修习心金刚丸药之前，观想自身显现为心金刚，身体内部空旷，从梵穴到密处之间的中脉空旷，白色且细微，专注于此。在气息的出入住三阶段，都一心专注于此，进行上下翻转。正行是合并上述丸药而修习。二是合并五部丸药而修习，首先修习上述元音辅音的展开和收摄。然而，不同之处在于，以五部各自的种子字代替阿字。对全部五部念诵加入三字的咒语，尽力念诵。正行方面：毗卢遮那佛的丸药修习与身金刚的丸药修习相同。阿弥陀佛的丸药修习与语金刚的丸药修习相同。不动佛的丸药修习与心金刚的丸药修习相同。宝生佛的丸药修习是：自身观想为化身幻身宝生佛，具有黄色、黄黑色、白色三面，六只手，右手中的持有宝珠、金刚杵、法轮，左手中的持有铃、黄色莲花、宝剑。其心间有黄色的梭（藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭）字，其他的丸药修习次第与上述相同。不空成就佛的丸药修习是：自身观想为化身幻身不空成就佛，具有绿色、绿黑色、白色三面，六只手，右手中的持有宝剑、各种金刚杵、法轮，左手中的持有铃、绿色莲花、宝珠。心间有绿色的哈（藏文：ཧཱ་，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）字，其他的丸药修习次第与上述相同。班智达比丘尼认为，仅仅通过元音辅音的展开和收摄，以及心间的咒轮和修习中脉，也能凭借气息融入的力量，使幻身本尊的显现融入空性，因此，这些本身就是持丸。班智达有神通者和黑行派的口诀中说：在上述金刚萨埵持丸时，所有显现也观想为三重本尊。所有誓言尊融入智慧尊，这些融入三摩地尊，所有这些同时清净为空性，从而使自身和所有显现同时得到清净。又，在展开和收摄时，阿
English
and meditate in combination. In the preliminary stage of the Mind Vajra Pill, visualize your own body, which appears as the Mind Vajra, as empty inside, with the central channel running from the crown of the head to the secret place, empty, white, and thin, and focus your mind on it. During the three stages of the entry, abiding, and arising of the breath, focus your mind on it with one-pointedness, and move it up and down. The main practice is to meditate in combination with the above-mentioned pills. Second, meditate in combination with the pills of the five families. First, meditate on the expansion and contraction of the vowels and consonants as before. However, the difference is that you meditate on the seed syllables of the five families instead of the A syllable. Recite the Vajra recitation with the three syllables added to all five as much as possible. In the main practice: The pill practice of Vairochana is similar to the pill practice of the Body Vajra. The pill practice of Amitabha is similar to the pill practice of the Speech Vajra. The pill practice of Akshobhya is similar to the pill practice of the Mind Vajra. The pill practice of Ratnasambhava is: Visualize yourself as the Nirmanakaya illusory body Ratnasambhava, with three faces of yellow, yellow-black, and white. The right hands hold a jewel, a vajra, and a wheel, and the left hands hold a bell, a yellow lotus, and a sword. At his heart is a yellow SWA (藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭) syllable. The rest of the pill practice sequence is the same as above. The pill practice of Amoghasiddhi is: Visualize yourself as the Nirmanakaya illusory body Amoghasiddhi, with three faces of green, green-black, and white. The right hands hold a sword, various vajras, and a wheel, and the left hands hold a bell, a green lotus, and a jewel. At his heart is a green HA (藏文：ཧཱ་，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈) syllable. The rest of the pill practice sequence is the same as above. The female Pandit Bhikshuni believes that merely through the expansion and contraction of vowels and consonants, as well as the mantra wheel at the heart and the meditation on the central channel, one can, through the power of the absorption of breath, cause the appearance of the illusory body deity to dissolve into emptiness. Therefore, these themselves are the holding of the pill. In the oral instructions of the Pandit with clairvoyance and the Black Practitioner, it is said: During the above-mentioned Vajrasattva pill practice, all appearances are also visualized as a triple-layered deity. All the Samaya beings dissolve into the Wisdom beings, and these dissolve into the Samadhi beings. All of these are simultaneously purified into emptiness, thereby purifying oneself and all appearances at the same time. Also, during the expansion and contraction, A