English
Although it can be summarized into three stages: wisdom and transference, here there are two paths to enlightenment: enlightenment in this life and enlightenment in the bardo. First, the path to enlightenment in this life has three aspects: the preliminary practice of the three bindus, the main practice of wisdom like illusion, and the subsequent practice of enhancing through the conduct of profound clarity and non-duality. First, the preliminary practice of the three bindus includes: the joy of the indestructible bindu in the heart, the supreme joy of the jewel bindu in the secret place, and the special joy of the emanation bindu at the tip of the nose. First, there are two types: with conceptualization and without conceptualization. First, for those with conceptualization, there are two aspects: the actual object of focus and the enhancement. First, the actual object of focus is: visualizing oneself as the main deity of the mandala within a protective circle, and initially visualizing the three channels and four chakras of the body in a general way, in accordance with the common tantras. It is not necessary to visualize the letters. If one cannot meditate on other chakras while continuing this practice, then meditate only on the heart chakra, and merely intend the others. Then, in the center of the Dharma wheel in the heart, visualize a wisdom being identical to oneself, together with a consort. In their heart, visualize a blue sword with an empty hilt, inside which is a red-yellow मं (Tibetan, Devanagari: मं, Romanized Sanskrit: mam, Literal Chinese meaning: Mang). Focus intensely on it, and the letter मं (Tibetan, Devanagari: मं, Romanized Sanskrit: mam, Literal Chinese meaning: Mang) dissolves into light, becoming a red-yellow bindu, about the size of a chickpea. Place one's mind single-pointedly on it. If one is practicing Akshobhya, then visualizing a vajra and the letter हूं (Tibetan, Devanagari: हूं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) and a blue bindu is the difference, and this applies to everything that will be explained. This is the first stage of visualization. If stability is attained, then in its center, visualize Manjushri Vajra with complete face and hands, this is the second stage of visualization. From that, in the center of the supporting palace, visualize the single main deity, this is the third stage of visualization. Also visualize the retinue deities, this is the fourth stage of visualization. As previously explained, visualize the main deity in three stacked forms, this is the fifth stage of visualization. Within the bindu of the samadhi being, also visualize only the main deity, visualize the palace, visualize the retinue deities, visualize the main deity in three stacked forms, and visualize the samadhi being, the letter मं (Tibetan, Devanagari: मं, Romanized Sanskrit: mam, Literal Chinese meaning: Mang) dissolving into a bindu. Each of these five has one stage of visualization.
Chinese
共十个。这些也是以根基明亮、显现达到究竟的根基而说的。现在修习的话，坛城的轮圆满地在明点中显现是很困难的。所以，舍弃轮和宫殿的四种所缘，在心间的明点的根本上作六种所缘。第二，为了成办他利而净治，为了生起安乐而收摄，为了加持融入而策发，这三者中的第一个是：如前一样，在心间修习三尊重叠的明点，从那里面放射出五种颜色的光芒，在光芒的顶端化现无量坛城，遍布十方世界的一切世间界，安置一切有情于佛的果位。那些都融入甘露。化现的坛城也都融入甘露。从左鼻孔进入，融入心间的明点，具有生起功德的能力，观想光芒炽盛。第二个是明点的光充满智慧尊的身，从那里面放射出光芒，使自身之内明亮而充满。如同在黑暗中举起灯一样，清楚地见到十六个白分明点，即：在两个脚大拇指上是短阿（ཨ་，梵文天城体：अ，IAST：a，字面意思：阿），在两个脚踝上是长阿（ཨཱ་，梵文天城体：आ，IAST：ā，字面意思：阿），在两个大腿上是短伊（ཨི་，梵文天城体：इ，IAST：i，字面意思：伊），在隐秘处的左右是长伊（ཨཱི་，梵文天城体：ई，IAST：ī，字面意思：伊），在肚脐下的左右是短乌（ཨུ་，梵文天城体：उ，IAST：u，字面意思：乌），在肚脐上的左右是长乌（ཨཱུ་，梵文天城体：ऊ，IAST：ū，字面意思：乌），在左右两个乳房上是短热（རྀ་，梵文天城体：ऋ，IAST：ṛ，字面意思：热），在左右两个手的根部是长热（རཱྀ་，梵文天城体：ॠ，IAST：ṝ，字面意思：热），在喉咙的左右是短勒（ལྀ་，梵文天城体：ऌ，IAST：ḷ，字面意思：勒），在嘴唇相对的脸颊左右是长勒（ལཱྀ་，梵文天城体：ॡ，IAST：ḹ，字面意思：勒），在脸颊中央的左右是单母音艾（ཨེ་，梵文天城体：ए，IAST：e，字面意思：艾），在两个眼睛里是双母音爱（ཨཻ་，梵文天城体：ऐ，IAST：ai，字面意思：爱），在两个耳朵里是单母音哦（ཨོ་，梵文天城体：ओ，IAST：o，字面意思：哦），在头顶的左右是双母音奥（ཨཽ་，梵文天城体：औ，IAST：au，字面意思：奥），在一切关节上是阿姆（ཨཾ་，梵文天城体：अं，IAST：aṃ，字面意思：阿姆）阿（ཨཿ，梵文天城体：अः，IAST：aḥ，字面意思：阿）。一切都是白色，放射白色光芒，观想为安乐的自性。以心间的光，将那些字母依次或同时，随自己喜欢地融入心间的不坏明点中，观想光芒炽盛，安乐的体性更加增盛。第三是：以心间的明点的光
English
There are ten of these. These are also spoken of from the perspective of the clear and perfect manifestation of the senses. Now, if one meditates, it is difficult for the entire wheel of the mandala to appear completely within the bindu. Therefore, abandon the four aspects of the wheel and the celestial palace, and perform six aspects of focus on the root of the bindu in the heart. Secondly, there are three: purifying for the sake of accomplishing the benefit of others, gathering for the sake of generating bliss, and urging for the sake of the entry of blessings. The first of these is: As before, meditate on the bindu of the three stacked deities in the heart. From that, emanate immeasurable mandalas from the tips of the rays of five colors, pervading all the realms of the ten directions. Establish all sentient beings in the state of Buddhahood. These all dissolve into nectar. The emanated mandalas also dissolve into nectar. Gathering back, they enter from the left nostril and dissolve into the bindu of the heart. Think that it possesses the power to generate qualities and that the rays of light are blazing. The second is that the light of the bindu fills the body of the wisdom deity. From that, light radiates, making the inside of the base body clear and full. Like raising a lamp in a dark cave, the sixteen white bindus are seen clearly, namely: On the two big toes of the feet, there is a short A (ཨ་，梵文天城体：अ，IAST：a，literal meaning: A). On the two ankles, there is a long A (ཨཱ་，梵文天城体：आ，IAST：ā，literal meaning: A). On the two thighs, there is a short I (ཨི་，梵文天城体：इ，IAST：i，literal meaning: I). On the right and left of the secret place, there is a long I (ཨཱི་，梵文天城体：ई，IAST：ī，literal meaning: I). On the right and left below the belly, there is a short U (ཨུ་，梵文天城体：उ，IAST：u，literal meaning: U). On the right and left above the belly, there is a long U (ཨཱུ་，梵文天城体：ऊ，IAST：ū，literal meaning: U). On the two breasts, right and left, there is a short Ṛ (རྀ་，梵文天城体：ऋ，IAST：ṛ，literal meaning: Ri). At the base of the two hands, right and left, there is a long Ṛ (རཱྀ་，梵文天城体：ॠ，IAST：ṝ，literal meaning: Ri). On the right and left of the throat, there is a short ḷ (ལྀ་，梵文天城体：ऌ，IAST：ḷ，literal meaning: Li). On the cheeks, right and left, opposite the lips, there is a long ḷ (ལཱྀ་，梵文天城体：ॡ，IAST：ḹ，literal meaning: Li). On the right and left of the center of the cheeks, there is a single vowel E (ཨེ་，梵文天城体：ए，IAST：e，literal meaning: E). In the two eyes, there is a double vowel Ai (ཨཻ་，梵文天城体：ऐ，IAST：ai，literal meaning: Ai). In the two ears, there is a single vowel O (ཨོ་，梵文天城体：ओ，IAST：o，literal meaning: O). On the right and left of the crown of the head, there is a double vowel Au (ཨཽ་，梵文天城体：औ，IAST：au，literal meaning: Au). On all the joints, there is Aṃ (ཨཾ་，梵文天城体：अं，IAST：aṃ，literal meaning: Am) and Aḥ (ཨཿ，梵文天城体：अः，IAST：aḥ，literal meaning: Ah). Think that all are white in color, radiating white light, and of the nature of bliss. With the light of the heart, gradually or simultaneously, as you prefer, absorb those letters into the indestructible bindu of the heart. Think that the light is blazing and the essence of bliss is especially increasing. The third is: With the light of the bindu of the heart,
Chinese
寂止身之明，如前一般，光芒从毛孔中向外散发，顶端幻化出无数坛城，遍布十方一切刹土。到达诸佛身前时，融入菩提心之明点中。进入诸佛父母的口中，从心间取出智慧甘露，从父之金刚和母之莲花中产生，从秘密道中出来时，又汇聚回来。父亲的甘露从自己的右鼻孔进入，母亲的甘露从左鼻孔进入，融入根本明点中，观想那明点呈现出白里透红的光泽，光芒万丈。修习这些，能阻止不净的显现，出现譬喻光明之相，如颤抖和疯狂等，能净化粗大的蕴界垢染，获得欢喜的智慧。第二，无分别，是将根本的对境稍微放松，短暂地作为前行。将心专注于心间，安住于无分别中，以明点为基础的证悟显现，安住于无边显现中，这是第一个对境。由此，空性的智慧主要显现，在脐间修习，则如幻，在顶轮则生起安乐，在喉间则生起明晰的智慧。由此，细微脉络的风融入，由此引导明点汇聚，根本的大风也汇集于中脉，这是以净、集、催三种表示象征的意义。如此，心间的明点是唯一的实相大目标，其中有六个或十个目标循环，三个提升的大目标，总合起来，四个大目标中有九个或十四个目标循环。第二，分为对境本身和最终生起者两种，第一种又分为有分别和无分别两种，第一种是，如前一样修习心间的明点，稍微忆念之前的净、集、催三种，以与真实的明妃或智慧手印结合的缘故，随后产生的火使心间的明点燃烧融化，分成三部分，通过味、空、中脉三条道路下降到下方，到达秘密轮。
English
The clear state of peaceful abiding is as before. Rays of light emanate from the pores, and at their tips, countless mandalas are manifested, pervading all realms in the ten directions. Upon reaching the presence of the Buddhas, they dissolve into the bindu of the mind of enlightenment. They enter the mouths of the victorious Father and Mother, and nectar of wisdom is taken from their hearts. It arises from the vajra of the Father and the lotus of the Mother. When it emerges from the secret path, it gathers back. The Father's nectar enters through one's right nostril, and the Mother's nectar enters through the left nostril. They dissolve into the root bindu, and one contemplates that bindu as having a white and red radiance, blazing with light. By meditating on these, impure appearances are obstructed, and signs of the example luminosity, such as trembling and madness, arise. The gross impurities of the skandhas and elements are purified, and the wisdom of bliss is attained. Secondly, non-conceptualization involves slightly relaxing the root object of focus, briefly using it as a preliminary. Focusing the mind on the heart and remaining without conceptualization, the realization appearances based on the bindu arise. One remains in equanimity with the infinite appearances, and this is the first object of focus. From this, the wisdom of emptiness primarily arises. By meditating at the navel, it is like an illusion; at the crown, bliss arises; and at the throat, clear wisdom arises. Through this, the winds of the subtle channels dissolve, and through this, the bindus gather, and the great root winds also gather into the central channel. This is the meaning symbolized by the signs of purification, gathering, and impelling. Thus, the bindu in the heart is the one great object of focus, and within it, there are six or ten cycles of focus, and three great objects of focus for enhancement. Altogether, there are nine or fourteen cycles of focus within the four great objects of focus. Secondly, there are the object of focus itself and the ultimate producer. The first is further divided into conceptual and non-conceptual. The first is: as before, one meditates on the bindu in the heart, briefly recalling the previous three of purification, gathering, and impelling. Due to the connection with the actual vidya or the wisdom mudra, the fire that subsequently arises causes the bindu in the heart to blaze and melt, dividing into three parts. Passing through the paths of taste, emptiness, and the central channel, it descends to the lower part, reaching the secret wheel.