Chinese
祈愿！舍弃前行之法与非法，以正行之法成熟自相续，以迁转之法解脱他相续，愿获得观世音之果位！此乃达瓦纳塔所说。校对完毕！增吉祥！ 总摄一切坛城之主金刚持，无量稀有四喜之显现，善于摄持俱生心髓之自性，首先顶礼至尊金刚上师。 于此五浊恶世，以双运金刚身，由甚深道而显现之威力，开显大密教法之途径，成就之勇士大乐金刚胜。 六传承之所有河流，皆汇入您大乐之虚空，成为具德贤善者一切资粮之基础，赐予前所未有新妙法之喜宴。 诸续部之甚深义，成就者百千所行之道，由上师口诀所生，将之著于文字。 ༈ 此时，成就之大导师寂静藏，将六传承之口诀汇集为一之引导次第，分为：第一生起次第，第二大手印，第三拙火瑜伽，第四光明，第五事业手印，第六零散口诀。第一生起次第之引导，分为前行和正行两种。首先是前行：于自己前方虚空处，观想于珍宝之座上，根本上师与具相明妃相拥，生起猛烈之敬信，并猛烈祈请具德上师仁波切加持，使我相续中生起真实之生起次第之三摩地。其次分为：前行之念诵和正行之摄心次第。首先是念诵，分为小、中、大三种。首先是：若有自己本尊之花所着之神，若无此认定，则观想自己所修本尊之主尊刹那，完成数量之念诵，即小念诵和第二
English
Aspiration! Abandoning what is Dharma and not Dharma of the preliminary practices, maturing one's own continuum with the actual Dharma, liberating the continuum of others through the Dharma of transference, may I attain the state of Avalokiteśvara! This was spoken by Tāranātha. Checked and completed! May virtue increase!
Chinese
是，对于自身主要显现的本尊，安置身坛城，如胜乐金刚等具有身坛城者，按照各自的仪轨中所说的那样修习。如果不是这样，那么通用的身坛城是：在头顶等六处安置六部本尊及其佛母，眼睛安置地藏，耳朵安置金刚手，鼻子安置虚空藏，舌头安置观世音，身体安置除盖障，意安置文殊，语安置普贤，脉安置慈氏等，以及形色金刚母等六位。在十大关节处，安置十忿怒尊父父，进行数量的念诵，这是中等念诵。第三，观想坛城的轮圆满，进行数量圆满的念诵，这是大的念诵。这小、中、大三种念诵的必要是：如同山一样，使修道不发生障碍，以及加持相续，但不是为了成就明相。第二是心专注，即是分别的瑜伽和忆念为一。第一，学习观想本尊，学习慢，以及用空性来增广这两者。第一，有正行和间歇两种，第一是首先心专注在本尊身上，在自己面前陈设一幅精美的唐卡，反复观看，自己观想为唯一的本尊。在间歇时，也不要上下摇动，不做其他事情，仅仅观想本尊的形象。这样，通过形象的门径，直到没有获得明相为止修习，当获得明相时，观想坛城的轮圆满，使获得明相。如果也获得了明相，那么将外面的任何事物观想为本尊，使获得明相。之后，将所有的器世间观想为宫殿，将所有的有情众生观想为本尊。第二，在间歇时，从坛城主尊的心间出现第二个主尊，从东方门等任何一个方向出来，进入行为，在那时，也要将自己所处的处所观想为无量宫，将朋友观想为本尊。第二，学习慢，舍弃自己是人这样的慢，自己
English
That is, for the deity who mainly appears as oneself, the body mandala is arranged. For those who have a body mandala, such as Hevajra, practice according to what is stated in their respective texts. If not, the general body mandala is: In the six places such as the crown of the head, the six families of deities and their consorts are placed. Earth Essence is placed in the eyes. Vajrapani is placed in the ears. Space Essence is placed in the nose. Lokeshvara is placed in the tongue. Sarvanivarana-Vishkambhin is placed in the body. Manjushri is placed in the mind. Samantabhadra is placed in the speech. Maitreya is placed in the veins, and so on. Also, the six forms, such as Vajra Mother, are placed. In the ten major joints, the ten wrathful deities, father and mother, are placed, and the number of recitations is performed. This is the medium recitation. The third is: Meditate on the entire wheel of the mandala, and complete the number of recitations. This is the great recitation. The necessity of these three recitations, small, medium, and large, is: Like a mountain, it prevents obstacles from arising in the practice of the path, and blesses the continuum, but it is not for accomplishing clear appearance. The second is mind-holding, which is the yoga of conceptualization and mindfulness as one. First, there is: learning to visualize the deity, learning pride, and expanding these two with emptiness. First, there are two types: sessions and intervals. The first is to initially focus the mind on the deity's form. Display a beautiful thangka in front of you, look at it repeatedly, and meditate on yourself as the sole deity. During the intervals, do not move up and down, and do not do other things, but only meditate on the appearance of the deity's form. In this way, through the door of the form, practice until clear appearance is not obtained. When clear appearance is obtained, meditate on the entire wheel of the mandala, and cause clear appearance to be obtained. If clear appearance is also obtained, then visualize any external object as the deity, and cause clear appearance to be obtained. After that, visualize all the outer world as a palace, and visualize all sentient beings as deities. Second, during the intervals, a second main deity appears from the heart of the main deity of the mandala, and comes out from any direction, such as the east gate, and engages in activities. At that time, also visualize the place where you are as an immeasurable palace, and regard your friends as deities. Second, learning pride, abandon the pride of thinking that you are a human being, and yourself
Chinese
断除一切过失，圆满一切功德之神。例如生起我是胜乐金刚之慢，是为第一。之后观想自己明观为本尊身，眼是胜乐金刚之眼，面是胜乐金刚之面，同样地，身体是身，语是语，心是胜乐金刚之心，是为第二。之后观想世间界一切身形，以随顺所化而利益有情，语是一切音声，随顺有情各自之意乐而说法，心是了知一切所知等，总之，身语意的秘密一切都是遍主胜乐金刚的身语意的显现，生起此慢。第三，以空性增上，自身观为胜乐金刚的本尊身，此身从任何处也不来，任何处也不去，现在这样存在也没有任何理由，因此自性远离一切戏论。显现是不灭的，显现而无自性，如幻化一般而修。本尊慢也观为空性，对于慢的执着，显现不灭，观为自性远离一切戏论，如幻化一般。第二，一缘专注，观想上方的鼻尖，观想心间的鼻尖，观想下方的鼻尖。第一，在证悟瑜伽的时候，如果对粗大的本尊身获得明相，则自己观为坛城的主尊，眷属诸尊也仅仅是明观即可。在自己观为明观主尊的鼻尖中，观想一个芥子大小的光点，颜色与本尊的颜色相同，对此专注，对此获得明相之后，在眷属诸尊的处所，观想各自颜色相同的光点，并对鼻尖的光点和那两者都专注。如果对那两者都获得明相，则在鼻尖的光点中，也观想与本尊数量相等的光点，颜色与各自本尊的颜色相同，并努力获得明相。之后在鼻尖的光点中观想宫殿，其中如前一样观想光点的本尊众，并对此
English
The deity who abandons all faults and perfects all virtues. For example, generating the pride of thinking "I am like Chakrasamvara" is the first point. Then, visualizing oneself clearly as the deity's form, the eyes are the eyes of Chakrasamvara, the face is the face of Chakrasamvara, and similarly, the body is the body, the speech is the speech, and the mind is the mind of Chakrasamvara, this is the second point. Then, visualizing the realms of the world, all forms, benefiting sentient beings by taming them according to their needs, the speech is all sounds, teaching the Dharma in accordance with the individual intentions of sentient beings, and the mind knows all knowable things, etc. In short, all the secrets of body, speech, and mind are the manifestations of the body, speech, and mind of the all-pervading Lord Chakrasamvara, generate this pride. Third, enhancing with emptiness, visualizing oneself as the deity form of glorious Chakrasamvara, this body does not come from anywhere, does not go anywhere, and there is no reason for it to exist in this way now, therefore its nature is free from all elaborations. The appearance is not extinguished, the appearance is without inherent existence, contemplate it as like an illusion. Also, contemplate the deity's pride as emptiness, for the clinging to pride, the appearance is not extinguished, contemplate it as its nature being free from all elaborations, like an illusion. Second, one-pointed mindfulness, contemplate the tip of the nose above, contemplate the tip of the nose in the heart, and contemplate the tip of the nose below. First, during the yoga of realization, if you obtain clarity on the coarse deity form, then visualize yourself as the main deity of the mandala, and the retinue deities should also be visualized only with clarity. In the tip of the nose of yourself, visualized as the main deity, visualize a small mustard seed-sized sphere, the color being the same as the deity's body color, and focus on it. After obtaining clarity on it, in the places of the retinue deities, visualize individual spheres of the same color as their respective body colors, and focus on both the sphere at the tip of the nose and those two. If you obtain clarity on both of those, then in the sphere at the tip of the nose, also visualize spheres equal to the number of deities, the colors being the same as the colors of the respective deities, and strive to obtain clarity. Then, in the sphere at the tip of the nose, visualize a palace, and in it, visualize the assembly of sphere deities as before, and on this
Chinese
如果获得明观，就像本尊宫殿中本尊的形象那样，观修坛城的轮，并获得明观。如果喜欢观修种子字代替明点，首先观修鼻尖明点中的吽字等本尊的种子字，并且在坛城轮的本尊处也观修各自的种子字，并获得明观。鼻尖的明点中观修与本尊数量相等的种子字，或者在本尊宫殿中观修种子字的坛城，如果对此获得稳固，就观修本尊身像。或者观修手印代替种子字，如前一样。第二，在自己明观为本尊的心间，观修智慧勇识，在其心间，观修禅定勇识，从融化中观想如小豆般的明点。在其中如前一样观修明点的坛城，或者文字的坛城，或者手印的坛城，任何一个都可以，最终在明点中观修具有能依和所依的坛城之间，如前一样进行。第三，在自己明观为本尊的金刚宝顶端，观修如小豆般的明点，并在其中观修明点的坛城，或者文字，或者手印的坛城，无论哪个都可以，最终观修具有能依和所依的坛城轮，如前一样进行。上面的鼻尖和下面的鼻尖，以及心间的鼻尖这三者，观修任何一个都可以。不是一个人必须观修三个。像这样习惯之后，在微细的明点中，获得具有能依和所依的坛城轮的明观，就是忆念专注达到究竟。像这样的那个人，即使此生完全不修圆满次第，也会在来世有修持圆满次第的机缘，无疑会获得殊胜的成就。༈ 第二，大手印的引导中，分为前行和正行两种。第一，如生起次第时所说的那样，或者在自己面前观修上师。观想其心间的月轮上，安住着菩提心的自性白色阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），并强烈地生起敬信心。第二
English
If clear appearance is obtained, then just as the wheel of the mandala appears in the form of the deity in the palace, meditate and obtain clear appearance. If you prefer to meditate on seed syllables instead of bindus, first meditate on the seed syllable of the deity, such as the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), in the bindu at the tip of the nose, and also meditate on the respective seed syllables in the places of the deities in the wheel of the mandala, and obtain clear appearance. Meditate on seed syllables equal to the number of deities in the bindu at the tip of the nose, or meditate on the mandala of seed syllables in the immeasurable palace, and if you gain stability in that, then meditate on the deity's form. Alternatively, meditate on hand symbols instead of seed syllables, as before. Secondly, in the heart of oneself, clearly visualized as the deity, meditate on the wisdom being. In the heart of that, meditate on the samādhi being, and from its melting, meditate on a bindu the size of a small bean. Within that, as before, meditate on the mandala of bindus, or the mandala of letters, or the mandala of hand symbols, whichever is suitable, and finally, meditate on the mandala with its support and supported in the bindu, as before. Thirdly, on the tip of the vajra jewel of oneself, clearly visualized as the yidam deity, meditate on a bindu the size of a small bean, and within that, meditate on the mandala of bindus, or letters, or hand symbols, whichever is suitable, and finally, meditate on the wheel of the mandala with its support and supported, as before. It is sufficient to meditate on any one of the three: the tip of the nose above, the tip of the nose below, and the tip of the heart. It is not necessary for one person to meditate on all three. By becoming accustomed to such a method, obtaining clear appearance of the wheel of the mandala with its support and supported within the subtle bindu is the perfection of single-pointed mindfulness. Such a person, even if they do not meditate on the completion stage at all in this life, will have the opportunity to meditate on the completion stage in the next life, and will undoubtedly attain the supreme accomplishment. ༈ Secondly, in the instruction on Mahāmudrā, there are two parts: preliminaries and the main practice. The first is: as explained in the context of the generation stage, or meditate on the guru in front of oneself. Visualize the white syllable A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), the essence of bodhicitta, resting on a moon cushion in their heart, and generate intense devotion. Secondly