English
Thus, contemplate abiding. Fourth, when the breath goes out, contemplate the white light accompanied by the sound-form of the syllable Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) going out. When the breath comes in, contemplate the red light accompanied by the sound-form of the syllable Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) coming in. When the breath abides, contemplate the black light accompanied by the sound-form of the syllable Hūṃ (藏文：ཧཱུཾཿ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) abiding. Fifth, when exhaling, contemplate the sound-form of the syllable Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) going out in the form of white light. When inhaling, contemplate the sound-form of the syllable Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) coming in the form of red light. When abiding in vase-like union, contemplate the black light accompanied by the sound-form of the syllable Hūṃ (藏文：ཧཱུཾཿ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) abiding. Sixth, in one's own navel or heart, whichever is suitable, contemplate the sun below and the moon above. The size of these two should be according to their respective proportions. Contemplate that there is a hole in the center of both the sun and the moon. In the center of that, visualize a bindu radiating five lights. When exhaling, contemplate that from the bindu, the breaths, accompanied by white light and the sound of the syllable Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), emerge from the moon's hole and exit through the nostrils. When inhaling, contemplate that the sound-form of the syllable Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) comes in the form of red light, enters through the moon's hole, and the lights emerge from the sun's hole, pervading the entire body. When holding the breath, contemplate that in the bindu in the center of the union of the sun and moon, it abides in the form of the sound-form of the syllable Hūṃ (藏文：ཧཱུཾཿ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Second, the downward-clearing vajra recitation: When the upper breath goes out, the downward-clearing breath comes in; and when the upper breath comes in, the downward-clearing breath goes out. Grasping this sequence, perform the above six contemplations from either the secret place and the lower gate, or from either one. That is to say, the main point of vajra recitation is these six contemplations, which should be done in detail in the manner of experiential instructions. For beginners who have not seen the colors of the breath and so on, it is difficult to properly accomplish the later contemplations. Third, the four protectors' vajra recitation: First, from the red bindu in the throat, the fire-wind goes back and forth from the right nostril in the form of red flames. Then, from the black bindu on the crown of the head, the breath comes in the form of black
Chinese
从左鼻孔出入，地气脐轮的黄色明点发出黄色光芒，从两个鼻孔出入，水气心轮的白色明点发出白色光芒，从两个鼻孔出入。第四，四天女的金刚念诵是：从右鼻孔流动的火一般，也有火气的火气红色，火气的气之气黑色，火气的气黄色，火气的地气白色，这些在上部、正前方和下部流动。其他的种类也一样。第五，六根的金刚念诵是：在心中观想一个颜色各异的明点，观想从中生起地气等。从眼睛发出白色，从耳朵发出蓝色，从鼻孔发出黄色，从嘴巴发出红色，从发际发出绿色，从肚脐或密处发出蓝色。二字的金刚念诵是：气息外出时，观想以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的声音外出，气息进入时，观想以诃字的声音进入。第四，光明的引导中，有前行幻身和正行光明两种。首先是幻身的前行上师瑜伽：在自己面前或头顶观想根本上师，在其脐轮中央观想清晰明亮的本尊身像，以如幻的意念强烈祈祷，最后观想化为光融入自身。幻身的观修次第第一：端正身姿，暂时不作意而休息。在那样的状态中，将觉知投向自己和他人的一切处所、身体和受用，强烈修习认为这一切没有一个是真实成立的，如同幻象。观察它的自性，在远离执着的境界中稍微保持，安住。要反复修习这样的方式。观修次第第二：在黑暗的房间里，端正身姿，半闭眼睛，眼球直视前方。然后，逐渐观想自己为本尊身像，这样显现的本尊并非真实成立，虽然不成立却是
English
Going in and out from the left nostril, and from the yellow bindu of the earth-wind navel chakra, rays of yellow light go in and out from both nostrils, and from the white bindu of the water-wind heart chakra, rays of white light go in and out from both nostrils. Fourth, the vajra recitation of the four goddesses is: like the fire flowing from the right nostril, there is also the red fire of fire-wind, the black wind of wind of fire-wind, the yellow wind of fire-wind, and the white water-wind of fire-wind, which flow in the upper, front, and lower parts. The other types are also similar. Fifth, the vajra recitation of the six senses is: visualize a multi-colored bindu in the heart, and think that earth-wind etc. arise from it. White from the eyes, blue from the ears, yellow from the nostrils, red from the mouth, green from the hairline, and blue from the navel or secret place. The vajra recitation of the two syllables is: when the breath goes out, think that it goes out with the sound of 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), and when it comes in, think that it comes in with the sound of the syllable Ho. Fourth, in the instructions on clear light, there are the preliminary practice of illusory body and the main practice of clear light. The first is the preliminary practice of illusory body, the guru yoga: visualize the root guru in front of you or on your crown. In the center of his navel, visualize a clear and bright deity form, and pray intensely with the intention of it being like an illusion. Finally, think that it dissolves into light and merges into yourself. The first of the illusory body contemplation cycles is: arrange the body posture well, and rest for a moment without manipulating the mind. In that state, direct awareness to all places, bodies, and enjoyments of yourself and others, and strongly cultivate the intention that none of this is truly established, but is like an illusion. Examine its essence, and maintain and rest in that state of being free from grasping for a while. Practice that method again and again. The second contemplation cycle is: in a dark room, arrange the body posture well, and look straight ahead with the eyelids half-closed. Then, gradually visualize yourself as the deity form, and this clarity is not truly established. Although it is not established, it is the deity.
Chinese
思維認為這僅僅是虛假的顯現，並觀察其本質，安住於遠離一切執著的狀態。像這樣反覆禪修。接下來，第三個增強力量的目標是：在包含住所和顯現的畫布上，繪製一尊具有威嚴姿態的本尊像。將其影像投射到自己面前的鏡子中，並將意識專注於此，不要散亂到其他地方，用眼睛稍微注視。然後，向上轉動眼球，並在心中清晰地觀想本尊的影像，就像它出現在鏡子中一樣。像這樣，以略微帶有非真實感的意念交替禪修。或者，將光線照射到精美的本尊唐卡上，例如用鏡子等，然後用眼睛注視並專注於心。然後再次向上轉動眼球，並在心中觀想本尊的影像。這兩者中的任何一個都可以。像這樣，大約十五天左右，將自己觀想為本尊，並努力禪修，強烈培養非真實感的意念。再用大約七天時間，禪修上述兩種增強力量的方法中的任何一種，以獲得進展。通過這種方式，本尊的顯現將變得更加清晰和非凡，並且當不依賴意念，顯現稍微像幻覺一樣出現時，延長對顯空本尊的禪修時間，並使其穩定一段時間。稍微穩定後，禪修第四個目標，即喜悅的目標。也就是說，將自己觀想為清晰的本尊，以遍及一切顯現的方式，將一切顯現觀想為本尊，並對它們也強烈培養非真實感的意念，認為它們像幻覺一樣。這些是禪修入定時幻身的方法。第二，關於禪修後得時幻身的方法，分為認識空性和認識幻相兩種。首先，當將意識專注於自己眼睛所見的格子布時，最初僅僅顯現為格子狀，要知道它遠離自性執著，這是空性。然後，仔細觀察它，即使是顏色和形狀的細微差異也清晰地顯現，要知道它遠離一切自性執著，這是極其空性。然後，就像對那個對象感到滿意一樣。
English
Thinking that it is merely a false appearance, and looking at its essence, one remains equally in a state free from all grasping. One meditates on it again and again in that way. Next, the third focus for enhancing power is: In a dwelling place, together with appearances, draw a dignified image of a deity. Project its reflection into a mirror in front of oneself, and focus one's awareness on it single-pointedly, without distraction to other things, gazing at it slightly with the eyes. Then, roll the eyeballs upwards, and mentally visualize the image of the deity as clearly as possible, just as it appears in the mirror. In this way, meditate alternately with a slight sense of non-reality. Alternatively, shine light, such as with a mirror, onto a beautiful painted thangka of the deity, and look at it with the eyes, focusing the mind. Then again, roll the eyeballs upwards, and mentally visualize the image of the deity. Either of these two is sufficient. In this way, for about fifteen days, meditate on oneself as the deity, and diligently cultivate the sense of non-reality with effort. Then, for about seven days, meditate on either of the two methods of enhancing power mentioned above, and bring forth progress. In this way, the appearance of the deity will become clearer and more extraordinary, and when appearances arise slightly like illusions, independent of intention, prolong the meditation on the empty-appearing deity and stabilize it for a while. When it is slightly stable, meditate on the fourth focus, the focus of joy. That is, visualize oneself as the clear deity, in a way that pervades all appearances, visualize all appearances as the deity, and also strongly cultivate the sense of non-reality towards them, thinking of them as illusions. These are the methods for meditating on the illusory body in meditative equipoise. Second, regarding the method for meditating on the illusory body in the post-meditation state, there are two aspects: recognizing emptiness and recognizing illusion. First, when focusing awareness on seeing something like a checkered cloth in the field of one's vision, initially it merely appears checkered, but knowing that it is free from grasping at inherent existence is emptiness. Then, looking at it closely, even the subtle differences in color and shape appear clearly, but knowing that it is free from all grasping at inherent existence is utter emptiness. Then, one becomes as if satisfied with that object.
Chinese
那些显现次第隐没而显现趋向，了知无所执著，即是大空性。之后次第于声音等一切显现上，修习认识三种空性。第二，认识幻化，分为不净业显现和清净本尊身显现如幻两种，第一种是：现在这所有的显现，以三种空性的次第隐没，安住于无所执著的状态中。从那之后，对自他器情一切，赋予觉知。修习观想虽无而显现，犹如幻化。第二种是：不净的这些显现，在知晓无有真实的显现分也次第隐没时，观想其后本尊身显现如道路般生起，对此也修习观想虽未成立为真实，却清晰显现，犹如幻化。这些是醒时的幻化所缘。梦幻方面，首先是摄持梦境，从早晨开始到中午之间，无论如何也要抓住梦境的想法持续不断。中午过后睡着了，心想：这个显现是梦境的显现，心想：今天之前，我一直没有在梦中认出梦境。这样的想法持续不断。然后第二天也一样，中午之前心想：昨天我没有在梦中认出梦境，今晚无论如何也要在梦中认出梦境。中午之前心想：这个显现本身就是梦境。以这种方式，七天或十五天等，会生起抓住各种梦境的情况，然而因为不稳固，所以修习这个所缘，也就是观想自己颈部粗细的喉咙中央，观想一朵四瓣红色莲花，或者观想任何一种具有四个花瓣根脉的莲花。在其中心，于中脉内，观想一个红色嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），具有火焰的光芒，并在四个根脉花瓣上，观想红色的rhi（藏文：རྀ，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：ṛ），rhih（藏文：རཱྀ，梵文天城体：ॠ，梵文罗马拟音：ṝ，汉语字面意思：ṝ），li（藏文：ལྀ，梵文天城体：ऌ，梵文罗马拟音：ḷ，汉语字面意思：ḷ），lih（藏文：ལཱྀ，梵文天城体：ॡ，梵文罗马拟音：ḹ，汉语字面意思：ḹ）四个。专注于此，并怀着中午之前一定要抓住梦境的想法，以及中午之后，这个显现是梦境的显现，我睡着了的想法而修习，梦
English
Those appearances seem to gradually subside and appear to be approaching, and knowing that they are free from grasping is the great emptiness. Then, gradually, practice recognizing the three emptinesses in all appearances such as sounds. Secondly, recognizing illusion, there are two types: impure karmic appearances and pure deity body appearances as illusion. The first is: all these present appearances subside in the order of the three emptinesses, and remain in a state of non-grasping. From there, entrust awareness to all self, other, vessel, and essence. Cultivate the aspiration that appearances are like illusions even though they are non-existent. The second is: when the appearance aspect of knowing that these impure appearances are without truth also gradually subsides, cultivate the aspiration that the deity body appearance arises like a path in its place, and also cultivate the aspiration that although it is not established as true, it appears clearly, like an illusion. These are the illusion objects of focus during waking hours. In terms of dream illusion, the first step is to grasp the dream. From morning until noon, constantly maintain the aspiration to capture the dream no matter what. After noon, fall asleep, thinking: this appearance is the appearance of a dream, thinking: until today, I have not recognized the dream as a dream in the dream. Maintain this aspiration constantly. Then, on the second day as well, before noon, think: yesterday I did not recognize the dream as a dream in the dream, tonight I must recognize the dream as a dream in the dream. Before noon, think: this appearance itself is a dream. In this way, after seven or fifteen days, various dreams will be captured, but because it is not stable, practice this object of focus, which is also meditating on a four-petaled red lotus in the center of the throat, the size of one's neck, or any four-petaled lotus with root veins. In its center, within the central channel, visualize a red Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), with the nature of firelight, and on the four root vein petals, visualize red ṛ (藏文：རྀ，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：ṛ), ṝ (藏文：རཱྀ，梵文天城体：ॠ，梵文罗马拟音：ṝ，汉语字面意思：ṝ), ḷ (藏文：ལྀ，梵文天城体：ऌ，梵文罗马拟音：ḷ，汉语字面意思：ḷ), ḹ (藏文：ལཱྀ，梵文天城体：ॡ，梵文罗马拟音：ḹ，汉语字面意思：ḹ). Focus on this, and with the aspiration to capture the dream before noon, and after noon, with the thought that this appearance is the appearance of a dream, and that I am asleep, meditate, drea