Chinese
在那时，将心专注于自身和他人的器情万象上，心想：这些显现的一切都在显现，但不是真实的，如同幻象，如同梦境，生起强烈的希愿。之后，观视认为“如同幻象，并非真实”的那个念头的自性，会生起一种无法执取的东西。放松并安住于此。不对任何生起之物进行调整和改造。对于此修行的本质，在先前虔诚的喇嘛上师瑜伽的境界中，额外增加一个幻象的希愿即可。有时，喇嘛融入光中，融入自身，修习幻象的希愿。有时，在喇嘛安住于前方或头顶的境界中，修习幻象的希愿，这二者中哪个合适就修哪个。这是第十四个观修次第。如果这样修习后，立即没有生起善功德，那是因为没有达到极度的虔诚，根器没有变得迟钝。现在第二个，根器中等者，不被其他词句打断的引导，有两种：观修自身为空性显现的本尊身，以及一切显现为幻象的修法。第一种是：从皈依直到向上师祈祷之间，如根器上等者一样修习。在座间的一半或三分之二的时间里，向上师祈祷。之后，喇嘛化为光融入自身。在喇嘛与自心无二无别中稍作安住。在那里，如果突然生起一个分别念，就仔细观察自己的身心，将自己观想为本尊。对此进行分析解释：什么？显现为本尊的这个显现，也是自己心的显现，除此之外，没有丝毫在外的实有。这个本尊就是心，心就是显现为本尊。强烈修习这种希愿，这是一个要点。再说，心的自性也不是真实存在的，除了显现之外，内外中间任何地方都不存在。没有一个是“是这样的体性”这样的东西。显现是显现，但不是真实的，如同幻象。强烈修习这种希愿，这是第二个要点。之后，观视认为“如同幻象”的那个念头的自性，那个念头也会自然平息。将心安住于任何生起之物都无法识别的状态，这是第三个要点。这样，就具备了三个要点
English
At that time, focusing the mind on all appearances of the environment and beings, think: all these appearances are appearing, but they are not real, like an illusion, like a dream, generate a strong aspiration. Then, by looking intently at the very nature of the thought that thinks, "Like an illusion, not real," something that cannot be grasped will arise. Relax and rest in that. Do not adjust or modify whatever arises. For the essence of this practice, within the same state of devotion and guru yoga as before, simply add an extra aspiration for illusion. Sometimes, the lama dissolves into light and merges into oneself, and one meditates on the aspiration for illusion. Sometimes, one meditates on the aspiration for illusion while the lama remains in front or on the crown of the head, whichever is appropriate. This is the fourteenth contemplation. If, after practicing in this way, virtuous qualities do not arise immediately, it is because one has not reached the extreme level of devotion, and the faculties have not become dull. Now, the second, for those of middling faculties, the guidance without interruption by other words, there are two: meditating on one's own body as an empty appearance of the deity, and the practice of taking whatever appears as illusion. The first is: from taking refuge to praying to the lama, practice as in the case of those with superior faculties. For about half or two-thirds of the session, pray to the lama. Then, the lama dissolves into light and merges into oneself. Rest slightly in the inseparability of the lama and one's own mind. There, if a thought suddenly arises, look closely at one's own body and mind, and visualize oneself as a deity. Give it an analysis and explanation: what? This appearance as a deity is also an appearance of one's own mind, and other than that, there is not even a little bit of something real existing externally. This deity is only mind, and mind is only appearing as this deity. Strongly train in this aspiration, this is one key point. Furthermore, the nature of mind is also not truly established, existing only as appearance, and not existing anywhere in the outer, inner, or intermediate. There is not even one thing that is "such a nature." Appearance is appearance, but it is not real, like an illusion. Strongly train in this aspiration, this is the second key point. Then, by looking at the nature of the one who thinks, "Like an illusion," that thought will also subside on its own. Resting the mind in a state where whatever arises cannot be identified, this is the third key point. Thus, one possesses three key points
Chinese
那个愿望要反复修习。这是第十五个观修次第。第二是，将那三个要点逐渐转移并应用于所有其他显现。也就是，首先修习自身显空如幻之本尊身，在它未消失的状态中，首先对自己的住所和所有财物受用，观想它们不过是心的显现，而心也如幻，执着于幻象也消融于法界，学习保持觉性自生的自然状态。对此熟悉后，如果有自主的食物、财富、眷属、土地等，以及产生贪嗔的对境，敌人和亲友，都要确定地进行修习。对此熟悉后，逐渐将那三个要点应用于所有显现。在所有座间休息时，修习死亡无常的愿望，以及对上师的虔诚，以及观想任何显现都是无实如幻的。不要与这三者中的任何一个分离。这被称为三愿合修。这样就是第十六个观修次第。第三，对于下根者，在同一坐垫上生起禅定，需要远离四种觉醒。四种是：过多的行走坐卧是善行的觉醒，过多的迁移变动是善行的觉醒，过多的散乱思绪是善行的觉醒，过多的闲谈废话是善行的觉醒。要舍弃这些而进行修习。对此进行区分：将六道显现为幻化，将疾病邪魔转化为道用，显现功德六聚，无执著的幻化自然生起。第一，将六道显现为幻化是：从皈依开始到向上师祈请之间，与前面相同，据说要能坚持禅修时段的三分之一左右。也就是，按照次第明示的指示，对幻身根器上等和中等两种祈请五次，对下等根器祈请四次。其含义是：祈请您使上等和中等两种根器能够成就幻身！祈请您使梦境得以成就！这样分别区分。而在下等根器的情况下，祈请您使幻身和梦境得以成就，合二为一，因此祈请变为四次。虽然这是其含义，但在实践和口传的传承中，上等、中等、下等三种根器不需要这样的区分，对三者都祈请五次和祈请四次没有区别。
English
That aspiration should be meditated on again and again. This is the fifteenth contemplation cycle. Secondly, those three key points are gradually transferred and applied to all other appearances. That is, first meditate on one's own body as an illusory empty deity form, and in that state without it disappearing, first of all, to one's own dwelling and all material enjoyments, contemplate that they are nothing other than appearances of the mind, and that the mind is also like an illusion, and that grasping at illusion also dissolves into the realm of reality, and learn to maintain the self-arising natural flow of awareness. Having become accustomed to this, if there are autonomous foods, wealth, retinues, lands, etc., and objects of attachment and aversion, enemies and friends, one must definitely practice with them. Having become accustomed to this, gradually apply those three key points to all appearances. In all session breaks, contemplate the aspiration of death and impermanence, and devotion to the lama, and that whatever appears is unreal and like an illusion. One should not be separated from any one of these three. This is called the combined three aspirations. Thus, it is the sixteenth contemplation cycle. Thirdly, for the lowest faculty, to generate samadhi in one seat, one must be separated from the four awakenings. The four are: too much walking and sitting is the awakening of virtue, too much moving and changing is the awakening of virtue, too many scattered thoughts are the awakening of virtue, too much idle talk is the awakening of virtue. One must abandon these and meditate. Differentiating this, the six realms appear as illusion, sickness and demons are taken as the path, the six qualities of arising are gathered, and illusion without attachment arises naturally. First, making the six realms appear as illusion is: from taking refuge up to praying to the lama, it is the same as before, and it is said that one should be able to sustain about one-third of the session. That is, according to the explicit instructions of the Them Yig, for the illusory body, the superior and intermediate faculties, pray five times, and for the inferior faculty, pray four times. The meaning of this is: Pray that you may cause the superior and intermediate faculties to accomplish the illusory body! Pray that you may cause the dream to be accomplished! Thus, they are distinguished separately. And in the case of the inferior faculty, pray that you may cause the illusory body and the dream to be accomplished, and combine them into one, so the prayer becomes four times. Although this is its meaning, in practice and in the oral tradition, the superior, intermediate, and inferior faculties do not need such a distinction, and there is no difference between praying five times and praying four times for all three.
Chinese
说。然后上师融入自身之后，自己的身体观想为本尊身，内部空空荡荡，将心专注于下半部分。在那里，观想一个三角形的法生（梵文：Dharmodaya），颜色白色且明亮。根部细小向下，从肛门处向下插入。顶端宽大向上，前方的角对着肚脐，另外两个角对着左右肾脏的位置。观想为一个清澈透明、具有光芒的自性。将心专注于此，观想其中充满着六道轮回的各种众生，他们的身体、受用、颜色、形状、服饰、仪态等各不相同，各自感受着不同的苦乐。观想法生内部充满着这些景象。同时心想，这实际上是由于往昔串习，在相续中产生了以不同方式投生轮回的因，即由烦恼和业力的习气所显现的六道众生的形象。并且稍微生起这样的信念：在肚脐下方，存在着显现六道景象的脉字，它们显现为相应的形象。之后，进一步确信这些就是真实的六道众生，将心专注于肚脐处的六道众生。总的来说，以遍布虚空的众生为目标，反复练习“无论这些显现如何显现，都不是真实的”这种认识，强烈地修习对虚幻不实的理解。进一步生起强烈的慈悲心，心想：这些众生因为执着于虚幻不实的事物为真实，所以在轮回中漂泊，真是可怜。祈请上师从轮回的痛苦中救护他们，心中想着“父亲上师您知道”，并怀着对上师的虔诚和强烈的渴望祈祷。然后，当更加专注于这些众生时，六道众生逐渐消失，一个接一个地消失，最终专注于法生内部空空荡荡的状态。之后，不再需要专注于身体和法生的消失等对境，而是将心安住在远离一切执着的无执状态中。如果无法安住于此，则观想自己和他人，以及整个世界，都如幻如梦。要知道，它们明明不存在却显现，明明显现却并非真实存在。这样完成一次观修。反复修习这个过程。这里有专注于对境的八个要点。
English
Speak. Then, after the lama has dissolved into oneself, visualize one's own body as a deity, empty and hollow inside, and focus the mind on the lower part. There, visualize a triangular Dharmodaya (chos 'byung, 法生) that is white and clear. The thin root points downwards, inserted downwards from the anus. The large apex points upwards, with the front corner facing the navel, and the other two corners facing the left and right kidneys. Contemplate it as being clear, radiant, and of the nature of light. By focusing the mind on it, visualize that inside it are various sentient beings of the six realms, with their bodies, enjoyments, colors, shapes, customs, and appearances all different in general, and each experiencing various kinds of happiness and suffering, filling the Dharmodaya. Furthermore, think that all the habitual tendencies of afflictions and karma, which are the cause of taking birth in different ways in samsara, appear as the forms of the six realms. Also, have a slight conviction that the root syllables that cause the appearance of the six realms below the navel appear as those images. After that, cultivate the conviction that those beings are actually the six realms themselves, and focus the mind's attention on the six realms at the navel. In general, with all sentient beings pervading space as the object, strongly cultivate the intention of emptiness, saying, "Whatever appears, appears, but it is not true." Again, cultivate intense compassion, thinking, "These beings wander in samsara because they grasp what is untrue as true, how pitiful." Again, pray that the lama will protect these beings from the suffering of samsara, thinking, "Father Lama, know me." Also, offer a prayer connected with the longing and devotion to the lama. Then, when focusing more on those beings, the sentient beings of the six realms disappear one by one, gradually disappearing until finally the inside of the Dharmodaya is empty. After that, there is no need to elaborate on the visualization of the disappearance of the body and the Dharmodaya, etc. Simply rest in a state of non-grasping, free from all objects of focus. If you cannot remain in that state, then focus on all of samsara and nirvana, self and other, as being like illusions. Know that they appear even though they do not exist. Know that they appear but are not established. That completes one session of visualization. Meditate on that repeatedly. There are eight key points of focusing on the object of visualization here.