English
Where do you want to go? The method is: First, perform refuge, generating bodhicitta, Guru Yoga, etc. Make the body possess the seven features of Vairochana's posture. Exhale and inhale a few times, then leave it in its natural state. Relax the mind without making any adjustments. In that state, in an instant, visualize yourself as Akshobhya Vajra, with three faces and six arms, or white Vajradhara, holding a vajra and bell, clearly visualizing the objects of appearance. Focus the mind single-pointedly. Like this, repeatedly practice arising as the deity body in a state of non-attachment. This is the tradition of the Guhyasamaja Tantra. According to the tradition of other tantras, through this generation stage, one can generate Hevajra etc. according to one's preference. All the main points of visualization from here onwards must be practiced with four key points: The body key point is the seven features of Vairochana's posture, the object key point is that the object of each visualization must be clear, the time key point is morning and evening etc., and the breath key point is as clearly described in each stage. For visualizations that are not explicitly stated, one can do them as one pleases. The second part includes: the stage of speech isolation Vajra recitation, the stage of mind isolation focusing on the mind, the stage of illusory body self-blessing, the stage of clear light manifest enlightenment, and the stage of union non-abiding nirvana. The first part needs to be practiced by fully understanding the truth of breath and mantra, including Vajra recitation with a wheel, without a wheel, the three deities stacked, and the Tummo practice combined with life force exertion. The first part is: First, perform the preliminaries as before, and then generate the solitary deity body of the dependent body as before. Visualize a red lotus Dharma wheel with eight petals in the heart, with three layers inside and out. Visualize the tips of the petals standing upright. Write seed syllables on the center and petals of the lotus. Write the syllable Ah in the center of the lotus, and visualize it within the Dhaati (藏文，梵文天城体，梵文罗马拟音，Essence). On the outer petals, write the Ka group of letters on the eastern petal, the Ca group on the southern petal, the Ta group on the western petal, the Ṭa group on the northern petal, the Pa group on the southeastern petal, Ya Ra La Va on the southwestern petal, Sha Sha Sa Ha on the northwestern petal, and Kla Pla Lla Bla on the northeastern petal. Some believe that these four letters represent ྈྐ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, ྉྤ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, ྈྑ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, ྉྥ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）. In the middle layer, write A Ā in the east, I Ī in the south, U Ū in the west, E Ai in the north, and O in the southeast.
Chinese
西南方为ཨཽ（藏文，梵文天城体AU，梵文罗马拟音au，汉语字面意思：奥）。西北方为ཨཾ（藏文，梵文天城体AM，梵文罗马拟音am，汉语字面意思：昂）。东北方为ཨཿ（藏文，梵文天城体AH，梵文罗马拟音ah，汉语字面意思：阿）。内侧东方为རྀ（藏文，梵文天城体RI，梵文罗马拟音ri，汉语字面意思：热）。南方为རཱྀ（藏文，梵文天城体RII，梵文罗马拟音rī，汉语字面意思：锐）。西方为ལྀ（藏文，梵文天城体LI，梵文罗马拟音li，汉语字面意思：利）。北方为ལཱྀ（藏文，梵文天城体LII，梵文罗马拟音lī，汉语字面意思：丽）。中心的“阿”字为白色或白里透红。辅音全部为白色，元音全部为红色。四种中性字母观想为蓝色。或者，莲花也可以观想为与之颜色相同，这是可选择的。也有在外侧书写元音，中间书写辅音的规矩。自己喜欢哪个就选择哪个。这虽然是“阿黎”代表显现，“嘎黎”代表增长，但由于相互之间以方便和智慧无别的方式来增广，所以“嘎黎”代表显现，“阿黎”代表增长，也是从没有错谬的口诀中产生的，因此非常深奥。据说所有字母都要观想成在花瓣的侧面凸起。这样观想咒轮，可以作为一个专注点，如果思维迟钝，可以首先观想轮和“阿”字，这算一个；书写辅音算一个；书写元音算一个；书写中性字母算一个，也有这样分为四个专注点的修法。这样布置好咒轮后，真正的金刚诵是：从前行开始，像前面一样观想咒轮。吸气时，观想白色的ཨོཾ（藏文，梵文天城体OM，梵文罗马拟音om，汉语字面意思：嗡）字，带着ཨོཾ（藏文，梵文天城体OM，梵文罗马拟音om，汉语字面意思：嗡）的声音，通过鼻孔，毫无阻碍地进入心间的中央脉，融入轮的中心的“阿”字。停留时，观想“阿”字发出“阿”的声音。呼气时，观想蓝色的ཧཱུཾ（藏文，梵文天城体HUM，梵文罗马拟音hūṃ，汉语字面意思：吽）字，带着ཧཱུཾ（藏文，梵文天城体HUM，梵文罗马拟音hūṃ，汉语字面意思：吽）的声音，毫无阻碍地从中央脉出去，从鼻孔出去。首先，要特意做到吸气、呼气和停留的时间相等。习惯后，如果自然而然地停留时间变长，就可以随意了。这有五个专注点。第二种方法是，从前行到生起本尊都一样。在心中观想一个镜子大小的白色光点，在光点的中央，清晰地观想一个由一半白色一半黑色的短“阿”字组成的标志，这是一个专注点。然后，金刚诵的修法与前面相同。第三种方法是：其他都一样，在自己的心中，观想一个和自己一样的智慧尊，像拇指一样大小，身体小巧但肢体完整。在他的心中，观想一个禅定尊，是金刚
English
In the southwest is AU (Tibetan, Sanskrit Devanagari AU, Sanskrit Romanized au, Chinese literal meaning: 奥). In the northwest is AM (Tibetan, Sanskrit Devanagari AM, Sanskrit Romanized am, Chinese literal meaning: 昂). In the northeast is AH (Tibetan, Sanskrit Devanagari AH, Sanskrit Romanized ah, Chinese literal meaning: 阿). Inside, in the east is RI (Tibetan, Sanskrit Devanagari RI, Sanskrit Romanized ri, Chinese literal meaning: 热). In the south is RII (Tibetan, Sanskrit Devanagari RII, Sanskrit Romanized rī, Chinese literal meaning: 锐). In the west is LI (Tibetan, Sanskrit Devanagari LI, Sanskrit Romanized li, Chinese literal meaning: 利). In the north is LII (Tibetan, Sanskrit Devanagari LII, Sanskrit Romanized lī, Chinese literal meaning: 丽). The central "A" syllable is white or white with red. All consonants are white, all vowels are red. The four neuter letters are visualized as blue. Alternatively, the lotus can also be visualized as having the same color, which is optional. There is also a rule of writing vowels on the outside and consonants in the middle. Choose whichever you prefer. Although "Ali" represents manifestation and "Kali" represents increase, because they are mutually expanded in an inseparable way of skillful means and wisdom, "Kali" representing manifestation and "Ali" representing increase also arise from unerring oral instructions, so they are very profound. It is said that all letters should be visualized as protruding from the sides of the petals. To meditate on the mantra wheel in this way can be done as one point of focus, or if the mind is slow, one can first meditate on just the wheel and the "A" syllable, which is one; writing the consonants is one; writing the vowels is one; writing the neuter letters is one, and there is also a practice of making four points of focus. After arranging the mantra wheel in this way, the actual Vajra recitation is: starting from the preliminaries, meditate on the mantra wheel as before. When inhaling, visualize the white OM (Tibetan, Sanskrit Devanagari OM, Sanskrit Romanized om, Chinese literal meaning: 嗡) syllable, with the sound of OM (Tibetan, Sanskrit Devanagari OM, Sanskrit Romanized om, Chinese literal meaning: 嗡), passing through the nostrils, entering the central channel at the heart without obstruction, and dissolving into the central "A" syllable of the wheel. While holding the breath, visualize the "A" syllable emitting the sound of "A". When exhaling, visualize the blue HUM (Tibetan, Sanskrit Devanagari HUM, Sanskrit Romanized hūṃ, Chinese literal meaning: 吽) syllable, with the sound of HUM (Tibetan, Sanskrit Devanagari HUM, Sanskrit Romanized hūṃ, Chinese literal meaning: 吽), going out from the central channel without obstruction, and exiting from the nostrils. At first, one must deliberately make the inhalation, exhalation, and retention times equal. After becoming accustomed to it, if the retention time naturally becomes longer, one can leave it to be. This has five points of focus. The second method is the same from the preliminaries to the generation of the deity. In the heart, visualize a white drop of light the size of a mirror, and in the center of the drop, clearly visualize a mark composed of a short "A" syllable half white and half black, which is one point of focus. Then, the method of Vajra recitation is the same as before. The third method is: everything else is the same, in one's own heart, visualize a wisdom being like oneself, the size of a thumb, with a small body but complete limbs. In his heart, visualize a Samadhi being, who is Vajra.
Chinese
六。这样，第一阶段有四个大目标，十五个目标循环。 第二个是直接显示的具有欲望的下门依赖和伴随产生的无欲望的上门依赖两种。第一种是：虽然这方面也单独有一部小小的著作，但关于小窍诀的详细内容，应从《喜金刚》等中了解。第二种是：引导大乐和修持心性寂静之智慧的方法。第一种有具轮、无轮和三层重叠的菩萨三种。第一种，观修心间的咒轮等同于之前的内容。修习宝瓶气是一个目标循环。此处的宝瓶气与通常的相似，但通过忆念（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），压制上方的气息；忆念（藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽），引导下方的气息，观想两种气息融入咒轮。稍微忆念（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊）的声音，紧紧闭合嘴巴。然后，（藏文：ཨ་ཤད་）的光芒照射到外在显现、自身和明点上。所有这些都通过白色光束消融，强烈地专注于明点融入光中。融入中间的咒轮。再次像之前一样清晰地观想字母，强烈地观想它们消融为光等，也要这样反复地进行收摄。这是为了成就显现的智慧。再次，从（藏文：ཨ་ཤད་）发出光芒，像之前一样进行收摄，直到明点。然后，（藏文：ཨ་ཤད་）的光芒也照射到元音上，专注于消融为红色光芒。最终，融入内部的咒轮，保持专注。像这样反复观修是为了成就增长。再次，从（藏文：ཨ་ཤད་）发出光芒，像之前一样收摄元音和明点。然后，（藏文：ཨ་ཤད་）的光芒也照射到四种中性字母上，强烈地专注于消融为蓝色光芒。它们也融入（藏文：ཨ་ཤད་）。像这样反复观修是为了成就获得。然后，再次像之前一样观修咒轮的收摄方式，强烈地专注于（藏文：ཨ་ཤད་），当习惯了这一点后，像之前一样收摄所有其他显现，观想（藏文：ཨ་ཤད་）也消失在虚空中，这是为了成就获得殊胜的譬喻光明。有五个目标循环。关于这些的体验征兆的次第和结合方式等，应像古籍一样了解。第二种，在明点的中心观修（藏文：ཨ་ཤད་）等同于金刚念诵的部分，除了宝
English
Six. Thus, the first stage has four major objectives and fifteen objective cycles. The second consists of two: the directly shown desire-bound reliance on the lower gate and the incidentally arising desire-free reliance on the upper gate. The first is: Although there is also a small separate text on this, the detailed content of the small key points should be learned from Hevajra, etc. The second is: the method of guiding great bliss and cultivating the wisdom of mind isolation. The first has three types: with wheel, without wheel, and the three-layered stacked Bodhisattva. The first, meditating on the mantra wheel in the heart, etc., is the same as before. Practicing vase breathing is one objective cycle. The vase breathing here is similar to the general one, but by remembering (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om), suppress the upper breath; by remembering (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हु, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum), guide the lower breath, and visualize the two breaths dissolving into the mantra wheel. Slightly remember the sound of (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: āḥ, Literal Chinese meaning: Ah), and tightly close the mouth. Then, the light of (Tibetan: ཨ་ཤད་) shines on the external appearances, oneself, and the bindus. All of these dissolve through a white beam of light, and intensely focus on the bindu dissolving into light. Dissolve into the middle mantra wheel. Again, clearly visualize the letters as before, intensely visualize them dissolving into light, etc., and also repeatedly perform the absorption in this way. This is to accomplish the wisdom of appearance. Again, light radiates from (Tibetan: ཨ་ཤད་), and perform the absorption as before, up to the bindu. Then, the light of (Tibetan: ཨ་ཤད་) also shines on the vowels, focusing on dissolving into red light. Finally, dissolve into the inner mantra wheel, and maintain focus. Meditating repeatedly in this way is to accomplish increase. Again, light radiates from (Tibetan: ཨ་ཤད་), and absorb the vowels and bindus as before. Then, the light of (Tibetan: ཨ་ཤད་) also shines on the four neuter letters, intensely focusing on dissolving into blue light. They also dissolve into (Tibetan: ཨ་ཤད་). Meditating repeatedly in this way is to accomplish attainment. Then, again, meditate on the method of absorbing the mantra wheel as before, intensely focusing on (Tibetan: ཨ་ཤད་), and when you are accustomed to this, absorb all other appearances as before, and visualize (Tibetan: ཨ་ཤད་) also disappearing into the sky. This is to accomplish the attainment of the excellent example luminosity. There are five objective cycles. Regarding the order of experiential signs and the method of combining them, etc., one should learn as in the ancient texts. The second, meditating on (Tibetan: ཨ་ཤད་) in the center of the bindu, etc., is the same as the section on Vajra recitation, except for the vas