English
It is called. The first is, visualizing oneself as the main deity clear in the wheel of the mandala, in the heart of which is a wisdom being identical to oneself. In the heart of that, at the center of the hand symbol, is a seed syllable moon abiding, which is the samadhi being. The light of that places all sentient beings in the state of Buddhahood, and then gathers them back and dissolves them, contemplating the essence of the three vajras as a mustard seed-sized bindu, similar to the color of one's own deity. If the mind wanders, then with the light of the bindu, all of existence and beings are gradually made clear, and then gathered back and dissolved. Think that nectar of bliss drips from the bindu. This is the first contemplation cycle. The second is, with the light of the samadhi being, all Buddhas and Bodhisattvas are invited. They enter the mouth. Melting into a bindu, it descends to the meeting point of the tips of the vajra and lotus veins. From the hand symbol to the center the size of a grain, it is filled with subtle bindus of dissolving seed syllables. The mind is held on the rays of the five wisdoms. In those states, if the mind wanders, then one should recognize the wandering and practice the nine methods of abiding, which should be in accordance with the common practices. This is the second contemplation cycle. The second is, focusing intently on either of those two subtle bindus and meditating, finally gazing at any one of the upward, downward, or straight directions. When the mind is placed in the profound state of non-thought, the appearance of the bindu will arise spontaneously. That is, at the end of a mirage, white bindus like smoke, red like the sky, blue like a lamp, green like the sky, and yellow appearances will arise. This is the accomplished meaning of the previous two and the main point of contemplation, this is the third contemplation cycle. Secondly, shamatha also has two types, with thought and without thought. The first has actual shamatha and increase. The first is initially the limb of thought, repeatedly clarifying the support and supported mandala together with the bindu, roughly or just the main deity, in an instant, this is the fourth contemplation cycle. Based on that, the second is the limb of analysis, carefully clarifying even the subtle parts of the mandala etc., and also simultaneously clarifying and meditating on the deities of the twelve sources and the three vajras, this is the fifth contemplation cycle. Those should be done as contemplation cycles with certainty. Based on that, obtaining genuine joy in the mind is the third joy.
Chinese
是支分。由此引導，身心感受廣大增長之樂，是第四樂之支分。心中顯現之壇城，以及身心喜樂，彼一切亦以知是心之顯現如幻之門，捨棄執著，安住於顯空無執，是第五專一之支分。以此與甚深混合，則知清淨與不清淨之一切顯現皆是心，境與有境混合時，是真實禪定至究竟。如是之安立僅由上師開示，加上所緣次第之名相，是第六。第二是，彼等若穩固，則與上述明點瑜伽相同，於明點中央觀想與本尊數量相同之明點，顏色各異。或者觀想十九個種子字，或者觀想十九個手印。於彼心若穩固，則觀想十九尊本尊。彼等各有一個所緣次第，則超過十個。於彼若穩固，則觀想連同宮殿之明點壇城，或者字母，或者手印，或者形像，此四者任何一個皆可觀想，或者次第觀想一切。超過十四個所緣次第。此處若有擴展之意樂，則作擴展與收攝。或者擴展與收攝之作用主要與下端鼻尖相關，故此處不作亦可。如是於下端鼻尖如前觀想微細瑜伽，於其中觀想十九個明點等，八個所緣與上述相同，則超過二十二個所緣次第。此時若於彼等所緣穩固，則必定需要擴展，彼亦從虛空內之壇城彼本身擴展出無量壇城，充滿所有虛空界。融入不清淨之業相，所有器成為宮殿，所有情成為本尊眾。再次收攝融入根本壇城。於一切中間，所有器情皆以明點之光芒照亮，亦作再次收攝之觀想，是第二十三個所緣次第。若於彼等獲得良好穩固，則於明點中央之主尊心間之等持心間，亦觀想壇城，於秘密之鼻尖亦以此類推，觀想無盡壇城，以及擴展
English
is a limb. Led by this, the feeling of great joy growing in body and mind is the fourth limb of joy. The mandala that appears in the mind, and all the joy and happiness of body and mind, are also known to be like illusions of the mind, and by abandoning attachment through the door of knowing, one abides in emptiness without grasping at appearances. This is the fifth limb of single-pointedness. By mixing this with profundity, all appearances of purity and impurity are known to be the mind, and when the object and the subject are mixed, it is the actual completion of meditation. Such an arrangement is only shown by the lama, and adding the terminology of the object of focus is the sixth. The second is: if these are stable, then it is similar to the above yoga of bindus. In the center of the bindu, meditate on bindus equal to the number of deities, each with different colors. Alternatively, meditate on nineteen seed syllables, or meditate on nineteen hand gestures. If the mind is stable on that, then meditate on nineteen deities. Each of these has a focus, so it exceeds ten. If that is stable, then meditate on the mandala of bindus with the palace, or the letters, or the hand gestures, or the images, any of these four, or gradually meditate on everything. It exceeds fourteen focuses. Here, if there is a desire for expansion, then expansion and contraction should be done. Or, the action of expansion and contraction is mainly related to the tip of the lower nose, so it is okay not to do it here. Likewise, at the tip of the lower nose, meditate on the subtle yoga as before, and in it, meditate on nineteen bindus, etc. The eight focuses are the same as above, so it exceeds twenty-two focuses. At this time, if the focus is stable on these, then it is definitely necessary to expand, and from that very mandala in the sky, expand countless mandalas, filling all the realms of space. Absorb into impure karmic appearances, all containers become palaces, and all contents become assemblies of deities. Again, gather and absorb into the root mandala. In all the intervals, all containers and contents are illuminated by the light of the bindu, and the meditation of gathering again is also done, which is the twenty-third focus. If one obtains good stability on these, then in the samadhi mind of the main deity in the center of the bindu, also meditate on the mandala, and by analogy, also at the secret tip of the nose, meditate on endless mandalas, and expand.
Chinese
对于这些坛城，也要修持圆满十二支分的亲近修持等，直到智慧的幻化力量修习没有穷尽为止。这是第二十五个观修次第，也是最后一个。从这些修法中，也会出现烟等五种征兆。第二种是，像收摄指印无分别一样修持，会显现黄色明点，也以逆转的方式显现绿、黑、红、白、黄色的明点，还会显现各种本尊身像，并且越来越增盛，能立即遮止自他的不清净显现。对此也有和前面一样的五支分。第三种是，如是说：彼二无别之自性胜，周遍一切事物之主，轮回不能染污者，名为法界。如是，究竟双运的引导有三种，第一是修持自性双运：因此，于深明坛城中，我恒常寂灭。如是，从前面所说的无分别瑜伽中，不遮止对境的显现，而是如是显现，并且认识到自性无别，安住于平等中。要了知基之深明无别。第二是修持道双运：如前面所显示的那样，将自性什么也不是的明分不间断地显现为坛城的轮。在不间断的明分之上，修持甚深之见。第三是介绍果双运：如是说：是故完全断除分别念，深明二无别增长法，如来所说之道上，勿作咒智之分别。如是，依靠灌顶的智慧，在稍微表示安乐之后，让修持道双运，介绍三身七支圆满。也就是，不分别法身，明分化身，安乐报身，从原始以来深明无别三身的自性中寂灭，通过修持道，仅仅是断除了障碍遮蔽，就是显现了果，要生起这样的定解。对这三种各作一次观修次第。这样，仅仅是整理旧处的经书，也不能获得密咒的甚深意义，用分别念的辩论也
English
For these mandalas, one should also practice the complete twelve-limbed approach and practice, etc., until the manifestation of wisdom is exhausted. This is the twenty-fifth contemplation sequence, which is the last. From these practices, five signs such as smoke will also appear. The second is, by meditating like the non-conceptual hand-gathering mudra, yellow bindus will appear, and also in a reversed manner, green, black, red, white, and yellow bindus will appear, and various deity forms will appear, and they will increase more and more, and will immediately stop the impure appearances of oneself and others. This also has the same five limbs as before. The third is, as it is said: The supreme nature of non-duality, the lord pervading all things, not overcome by samsara, is called the Dharmadhatu. Thus, the ultimate guidance of union has three parts. The first is to meditate on the nature of union: Therefore, in the profound and clear mandala, I am always in nirvana. Thus, from the non-conceptual yoga mentioned above, without negating the appearance of the object, it appears as such, and recognizing that the nature is inseparable, one abides in equanimity. One should know the profound and clear inseparability of the basis. The second is to meditate on the path of union: As shown above, the clear aspect of nature, which is nothing at all, is continuously manifested as the wheel of the mandala. On top of the uninterrupted clarity, cultivate the profound view. The third is to introduce the fruit of union: As it is said: Therefore, completely abandon conceptual thoughts, cultivate the Dharma of profound and clear non-duality, on the path spoken by the Tathagatas, do not make distinctions between mantra and wisdom. Thus, relying on the wisdom of empowerment, after slightly indicating bliss, let one practice the path of union, and introduce the complete three bodies and seven limbs. That is, non-conceptual Dharmakaya, clear Nirmanakaya, blissful Sambhogakaya, from the beginning, the nature of the three bodies, profound and clear inseparable, is extinguished in nirvana. By practicing the path, merely removing the obscurations is the manifestation of the fruit, and one should generate such certainty. Make one contemplation sequence for each of these three. In this way, merely arranging the old scriptures of the old place will not lead to the attainment of the profound meaning of mantra, and with the arguments of reasoning, one will also not
Chinese
吉祥解脱之滴的引导文，名为成就金刚宝的方法。 <这是命勤四念处，所以之后要展示。> 那摩 班匝 阿阇梨 阿閦婆雅（藏文：ན་མོ་བཛྲ་ཨཱ་ཙརྱ་ཨཀྵོ་བྷྱཿ，梵文天城体：नमो वज्र आचार्य अक्षोभ्यः，梵文罗马拟音：Namo vajra ācārya akṣobhyaḥ，汉语字面意思：顶礼金刚阿阇梨不动）。班匝 曼殊室利耶（藏文：བཛྲ་མཉྫུ་ཤྲི་ཡེ，梵文天城体：वज्रमञ्जुश्रीये，梵文罗马拟音：vajra mañjuśrīye，汉语字面意思：金刚妙吉祥）。 诸佛之智慧身，常恒大乐童子相，文殊金刚上师与，无别彼前恭敬礼。 为利四种根器者，四喜四滴四道途，四身成就圆次第，具足四依我宣说。 此处，因证得圣妙吉祥之面谕，而现量见到真实义，曼陀罗之金刚阿阇梨胜者，佛智足（སངས་རྒྱས་ཡེ་ཤེས་ཞབས་）之意趣是：下等者，此生唯修生起次第，而将圆满次第与来世之愿连接；中等者，此生主要修习圆满次第，生起次第则顺带成就，成为中阴或来世证悟之道；具缘者，将生圆双运增广之道，于此生即现前证悟，乃大圆满之次第。对于第一种人，上师自己造作了成就法普贤等，藏汉之智足派（ཡེ་ཤེས་ཞབས་）大多数人，以此道和会供仪轨就自以为满足了。第二种是圆
English
The instruction manual of the drop of auspicious liberation, called the method of accomplishing the indestructible jewel. <This is the four mindfulness of life sustenance, so it should be shown later.> Namo Vajra Acharya Akshobhyaḥ (藏文：ན་མོ་བཛྲ་ཨཱ་ཙརྱ་ཨཀྵོ་བྷྱཿ，梵文天城体：नमो वज्र आचार्य अक्षोभ्यः，梵文罗马拟音：Namo vajra ācārya akṣobhyaḥ，汉语字面意思：Homage to the Vajra Acharya Akshobhya). Vajra Manjushriye (藏文：བཛྲ་མཉྫུ་ཤྲི་ཡེ，梵文天城体：वज्रमञ्जुश्रीये，梵文罗马拟音：vajra mañjuśrīye，汉语字面意思：Vajra Manjushri). The wisdom body of all Buddhas, the ever-lasting, great bliss youthful form, Manjushri Vajra Guru and, inseparable, to that one I prostrate with respect. For the sake of the four types of individuals, the four joys, four drops, four paths, the four kayas accomplishment, the supreme complete stage, endowed with the four reliances, I will explain. Here, because of attaining the face-to-face instruction of the Holy Manjushri, and directly seeing the true meaning, the supreme Vajra Acharya of the Mandala, according to the intention of Buddha Jnana Pada (སངས་རྒྱས་ཡེ་ཤེས་ཞབས་): the inferior one, in this life only practices the generation stage, and connects the completion stage with the aspirations of the next life; the intermediate one, in this life mainly practices the completion stage, so the generation stage is accomplished incidentally, becoming the path to enlightenment in the bardo or the next life; the fortunate one, the path of expanding the union of generation and completion, in this life realizes enlightenment directly, is the stage of the Great Perfection. For the first type of person, the Guru himself composed the sadhana Kunsang etc., most of the Tibetan and Chinese Jnana Pada (ཡེ་ཤེས་ཞབས་) lineages, are content with just this path and the tsok offering ritual. The second is the comple