English
As it is said, "Ra A Kar las," etc. Meditate on this "A" until the mind is extremely stable, and the actual basis of meditation is not yet accomplished. When it is stable, from that "A," countless white "A"s spread into the world. If one can obtain this special stability of samadhi, then without relying on the generation of deities below and the recitation of mantras, etc., one can freely accomplish inconceivable activities of pacifying, increasing, magnetizing, and wrathful deeds. As it is said: This is the cause of Vajra accomplishment, The stable arising of wisdom. After that is the meditation on the deity. There are two types of meditation: on the supporting palace and the supported deity. First, in the luminous mind itself, whatever the arrangement of the palace is, that is the place where Samantabhadra dwells in peace. Therefore, generating it here means: the mandala of the great power of the base realm appears, the white "A," etc., of the mind itself blazes. After reciting "etc.," generate it clearly. Second, generating the supporting palace: from Mount Meru, etc., to the various musical instruments like cloud masses, recite in between and generate it clearly. Third, from the seat to the complete generation of the deity, visualize clearly once. Then, for the main deity who appears with the same mudra, there are three ways to clarify the visualization: learning the appearance of the deity, learning pride, and learning pure recollection. The first is divided into two: holding the mind on the general form of the deity and holding the mind on the details. The first is: even if one meditates on the complete mandala from the beginning, it is difficult to achieve a clear appearance. Therefore, one should first meditate on a single main deity, and after obtaining a clear appearance on that, gradually learn to meditate on the mandala, etc. Therefore, in front of oneself, in a place with a white background, display a thangka of the yidam facing oneself, with complete marks and signs, large in size, clear, with a straight face and eyes, without defects such as being crooked, and beautiful. Moreover, if one can make a thangka called "Guiding Thangka," like the tradition of the great treasure revealer father and son, that is, the tradition of Mindrolling, which does not have too many scene arrangements and many deity retinues, but focuses on the main deity, that would be even better. In front of that thangka, arrange symbolic offerings. Spread one's own seat close to the thangka. With the posture of the body, first stare at the thangka in front of you, be sure to fix the image of the deity, concentrate your mind, and pause for a while. Then close your eyes and see if you can clearly visualize an image that is the same as that thangka. If it is not clear, open your eyes again and continue as before, as much as possible.
Chinese
不要让心散乱地看。再闭上眼睛，像以前一样禅修。像这样轮流禅修，直到闭上眼睛时，面前唐卡上的佛像清晰可见。然后将它转移到自己的身体上进行禅修。首先，在自己的身体上清晰地观想佛像的形态、颜色、手印、装饰、服饰和莲座。如果一切都完全清晰，那么专注于这些就足够了。如果不太清晰，首先完整地观想一次，然后分别观想佛像的颜色（如白色、红色等）、面容、手、手印、寂静或忿怒相的装饰和姿态、坐姿、莲座、光芒四射的光芒，以及如果是忿怒相，则观想其安住在智慧之火燃烧的中央。对这些观想片刻，然后中断。再次详细观想一次，然后像以前一样专注于此。如果不清晰，就如前一样观看唐卡。像这样反复进行，白天两个时段交替进行观看唐卡和禅修本尊。每个时段不一定非要多久。另外，在另外两个夜晚时段，无论佛像清晰与否，交替进行专注的观想和中断，并生起“这就是我的本尊”的自豪感。有时，为了让意识休息，放松对佛像形态存在的认知。有时，为了增强效果，让唐卡在玻璃或镜子的光线下显现，不要分心于其他事物，长时间地专注于它。然后闭上眼睛，观想自己也像那样片刻。在白天的所有时段里，都这样度过。在时段之间的夜晚，什么也不要想，自然放松。或者充分睡眠。像这样不厌倦地专注于禅修，在六个月等较短的时间内，就能圆满地显现特殊的明相。在所有这些时段之间，放弃身语的一切活动。不要让心陷入无边的妄念，不要与佛像的明相分离。第二，专注于细节分为两种：无装饰和有装饰。第一种是：在不失去对佛像整体明相的把握的情况下，专注于寂静的
English
Look without letting the mind wander. Then close your eyes and meditate as before. Meditate in this alternating way until, when you close your eyes, the image of the thangka in front of you is clearly visible. Then transfer it to your own body and meditate. First, clearly visualize the form of the deity, the color of the body, the hand gestures, the ornaments, the attire, and the seat on your own body. If everything is completely clear, then it is enough to focus on these. If it is not so clear, first visualize everything completely once, and then visualize the details of the deity's color (such as white, red, etc.), face, hands, hand gestures, the ornaments and expressions of peaceful or wrathful forms, posture, seat, the radiating mass of light, and if it is a wrathful form, visualize it dwelling in the center of the blazing fire of wisdom. Meditate on these for a moment, then interrupt. Visualize in detail once again, and then focus on it as before. If it is not clear, look at the thangka as before. Do this repeatedly, alternating between looking at the thangka and meditating on your personal deity during the two daytime sessions. There is no fixed duration for each session. Also, during the other two night sessions, whether the deity's form is clear or not, alternately meditate with focused visualization and interruption, and generate the pride of thinking, "This is my personal deity." Sometimes, relax the awareness of the deity's form just to let the mind rest. Occasionally, to enhance the effect, allow the thangka to appear in the light of glass or a mirror, and without being distracted by anything else, focus on it for a long time. Then close your eyes and meditate for a moment, visualizing yourself as being like that as well. Spend all the daytime sessions in this way. In the intervals between sessions at night, do not think of anything, and relax naturally. Or get enough sleep. By focusing on meditation in this way without getting tired, special clear appearances will be perfected in a short time, such as six months. In all these intervals between sessions, abandon all activities of body and speech. Do not let the mind fall into endless conceptual thoughts, and do not be separated from the clear appearance of the deity. Second, focusing on details is divided into two: without ornaments and with ornaments. The first is: while not losing the grasp of the general clear appearance of the deity, focus on the peaceful
Chinese
如果观想顶髻或眉间，以及忿怒尊或忿怒本尊，首先要从眼睛中间入手。例如，以眼睛中间为例，中间是黑色的，边缘是白色的，眼丝是红色的，左眼向上挑起，像这样连同眉毛一起用心反复观想。当清晰显现时，就将心像标枪一样固定在那里，这叫做通过反复观想使其清晰显现。如果不能清晰显现，就用中等的声音念诵并使其清晰显现，念诵中间是黑色的等等，这样使其清晰显现。如果这样还不清晰，就通过书写使其清晰显现，也就是将眼睛中间的图像完整地画出来，摆放在适当的距离。半闭着眼睛适当地观看，当清晰的景象出现时，就闭上眼睛，观想这样的景象在自己的眉间，并使其清晰显现。无论如何，都要保持心的松紧适度，一心一意地安住。在这些时候，调伏禅定的障碍，昏沉和掉举的方法，在最初的禅定阶段已经讲过，但是对于初学者来说，很难理解口诀的要点，所以在这里也要讲解。这样，在修习禅定时，意识要放松，不要失去专注的力度，要适度收紧。如果念头纷乱，不清晰，就稍微放松，内心收紧。如果念头过于散乱，就彻底切断散乱的念头。之后立即专注于所缘。如果所缘在心中不清晰，并且失去了专注的力度，那就是陷入了昏沉。如果所缘从心中消失，心变得无记，那就是陷入了轻微的昏沉。这两种是禅定中最大的障碍。因此，收摄心，不失去专注的力度和清晰度非常重要。如果所缘变得模糊，粗大的妄念泛滥，就要下定决心，不再让这样的情况发生。如果出现身体不适或昏昏欲睡等情况，就用冷水洗脸，洗澡，穿薄衣服，坐在高而凉爽的地方。如果出现意识飘忽不定的情况，就吃有营养的食物，穿暖和的衣服，住在黑暗和低矮的地方。如果这些方法不能解决问题，就稍微休息一下。恢复精神后，再继续修习。如果对修习感到厌倦，产生懈怠，就要思考不精进的过患。
English
If visualizing the crown protuberance or the space between the eyebrows, and wrathful deities or wrathful herukas, first grasp the mind from the center of the eyes. For example, taking the center of the eyes as an example, the center is black, the edges are white, the eye veins are bright red, and the left eye is raised upwards, like that, together with the eyebrows, contemplate repeatedly with the mind. When it becomes clear, fix the mind there like a spear, which is called clarifying through repeated contemplation. If it doesn't become clear, recite in a medium voice and clarify it, reciting that the center is black, etc., and clarify it in that way. If it still doesn't become clear, clarify it by writing, that is, draw a complete and perfect picture of the center of the eyes, and place it at a suitable distance. Half-close the eyes and look at it appropriately, and when a clear appearance arises, close the eyes and contemplate that such an image exists in the space between your eyebrows, and clarify it. In any case, keep the mind at ease, neither too tight nor too loose, and remain single-pointedly. In these situations, the methods for dispelling the faults of sinking and excitement, which are obstacles to samadhi, have already been explained in the context of the first samadhi. However, since it is difficult for beginners to understand the essential points of the instructions, it is necessary to explain them here as well. Thus, when practicing samadhi, let the consciousness be relaxed, and without losing the intensity of the focus, tighten it moderately. If thoughts are agitated and unclear, loosen it slightly and tighten the inner mind. If thoughts are too scattered, cut off the scattered thoughts completely. Immediately afterwards, focus on the object of focus. Furthermore, if the object of focus is unclear in the mind and the intensity of the focus is lost, then it is sinking. If the object of focus disappears from the mind and the mind remains unconscious, then it is subtle sinking. These two are the greatest obstacles to samadhi. Therefore, it is crucial to restrain the mind and not lose the intensity and clarity of the focus on the object. If the object of focus becomes vague and coarse thoughts run rampant, make a strong determination to prevent such a thing from happening again. If discomfort or drowsiness occurs, splash water on the face, take a bath, wear thin clothes, and sit in a high and cool place. If the consciousness becomes erratic, eat nutritious food, wear warm clothes, and stay in a dark and low place. If these methods do not solve the problem, rest for a while. When refreshed, practice again. If laziness arises, making you unwilling to practice, contemplate the faults of non-diligence.
Chinese
因此，思維精進的利益，生起歡喜的幹勁。憶念往昔聖者的苦行傳記。如果心被慾望分散，憶念貪著慾望的過患，以及果報輪迴的過患，強烈生起出離心，徹底斷除貪戀執著。生起特殊明相時，稍微休息。再次繼續禪修時，有時會出現無法清晰的狀況，如果產生期待結果的急躁，禪修會帶來疲憊，導致後來不想禪修，因此不要急躁，暫時休息。休息後禪修，經驗會逐漸上手。禪修一個本尊時，如果這個本尊不明顯，其他本尊卻顯現，或者心被其他三摩地吸引等，這些都是分別念的毒藥。不要讓心散亂，要專注於根本的對象。全知大師曾說：「一時專注於此，一時專注於彼，這樣無法掌握目標，是非常大的錯誤。」因此，對於短暫的止觀，如果冠以大圓滿的高調，虛度一生，實在可惜。這裡闡述了無誤地修持三摩地的要點，是值得信賴的。根本續部中說：「誰能以等持調伏如醉象般的心？」等等，必須如實理解其含義。如此，當中央之眼清晰顯現的體驗穩固時，依次觀想左右眼、眉毛、臉、牙齒、舌頭、耳朵、頸部、身體腰部、身體下部、手腳、座墊法座，如果是寂靜本尊，則觀想寂靜的光芒，如果是忿怒本尊，則觀想火焰，從身體各部分專注。在真實用手觸摸或眼睛能見，以及三界巨大的標誌尚未穩固之前，都要持續禪修。第二，如此對赤裸無飾的本尊生起心念圓滿後，在不失去對本尊的專注下，依次專注於各種裝飾，從珍寶裝飾的髮髻頂端寶珠，到骨飾的頭頂骨輪中央空隙中伸出的髮髻圓形裝飾等，依次觀想頭飾、耳飾、頸飾。