Chinese
因此，八支如同先前那样进行。因为是无别果的自性，所以要完全圆满地修习，并且通过能生起显现的原因，要获得一个手印，并且为了以慈悲、幻化、空性、如是性来掌握分别执着的无别，并且为了像转变五蕴、五大等一样地转变处所，并且为了成熟其他的所化有情。观修本尊一个手印的瑜伽极为重要。进入一个手印的萨埵有两种方法：通过阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）来调伏心，以及生起本尊。前者是通过窍诀的力量来调伏心，以及通过智慧的力量来调伏心。进入的基础就是这个字。心中一个白色的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）非常稳固地存在，从白色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的四种明亮度中，显现出非常微细的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）（义符）。显现到充满十方世界的界，然后再次收摄回来，即使收摄也没有增多，即使显现，根本的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）也不会减少，而是稳固的。或者在那个阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）上，或者在心间的字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）上。像修阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）那样，也要反复地熟悉吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），然后将内外一切器情都收摄为字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）（义符）。因为五蕴和八识是智慧，所以将标帜字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）完全收摄。如同用智慧之眼观看明亮度一样地观修。熟悉并观修那个吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），为了做自他利益而显现时，供养圣众，圆满有情利益后，再次将吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）收摄为四个部分，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）本身在不可思议的法界中显现。如此修习非常重要。后者是梵天、罗刹、忿怒尊的形象，以圆满身来使方便和智慧成为双运。也要圆满地修习寂静本尊梵天的形象。现在无论修什么本尊，各自的字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等都是各自的本尊。一般来说，修一个善逝，就是一切胜者的自性，所以修任何一个都一样。因为这里是心间幻化的阶段，所以都汇集为金刚萨埵。下面是像这样修习金刚萨埵，首先是法性不
English
Therefore, the eight branches should be practiced as before. Because it is the nature of the indivisible fruit, it should be completely perfected and practiced, and through the cause of proliferation, the one mudra should be attained, and in order to control the non-duality of conceptual attachment with compassion, illusion, emptiness, and suchness, and in order to transform the place like transforming the five aggregates, the five elements, etc., and in order to ripen other disciples. It is extremely important to meditate on the yoga of the deity's one-mudra form. There are two ways to enter that one-mudra sattva: by taming the mind with A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A) Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum), and by generating the deity. The former is to tame the mind with the power of the instructions, and to tame the mind with the power of wisdom. The basis for entering is this very letter. In the heart, a white A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A) becomes very stable, and from the four levels of clarity of the white A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A), extremely subtle A's (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A) (meaning mark) appear. It becomes clear that the realms of the world are filled in the ten directions, and then when it is gathered back, even if it is gathered, it does not increase, and even if it appears, the root A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A) does not decrease, but is stable. Or on that A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A), or on the letter Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) in the heart. Just as one meditates on A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A), one should repeatedly familiarize oneself with Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum), and then gather all the outer and inner contents into the letter Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) (meaning mark). Because the five aggregates and eight consciousnesses are wisdom, the symbolic letter Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) is completely gathered. Meditate as if the clarity is visible to the eye of wisdom. Familiarize yourself with and meditate on that Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum), and when it appears in order to benefit oneself and others, offer to the noble ones, and after fulfilling the benefit of sentient beings, gather the Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) back into four parts, and the Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) itself appears in the inconceivable dharmadhatu. It is very important to practice in this way. The latter is in the form of Brahma, Rakshasa, and Wrathful One, and by perfecting the form, method and wisdom become united. One should also perfect and meditate on the form of the peaceful deity Brahma. Now, whatever deity one practices, the respective letters Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum), etc., are the respective deities. In general, meditating on one Sugata is the nature of all the Victorious Ones, so meditating on any one is the same. Because this is the stage of illusion in the heart, they all gather into Vajrasattva. Below is how to practice Vajrasattva in this way, first the nature of reality is not
Chinese
从闭目状态中，在心间观想白色“阿”字，如语之手印般闪耀。观想其颜色鲜明、稳固而清晰，然后观想十方一切都化为“阿”字。如此这般，熟悉并习惯之后，从“阿”字中生起“玛”字坛城。观想白色“阿”字和红色“玛”字清晰显现，从“玛”字中生起太阳，从“阿”字中生起满月，观想二者交叠但不重叠。观想清晰的“舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：大悲）”字位于莲花座上，无有阻碍。从“部隆（藏文：བྷྲཱུཾ་，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）”字中观想珍宝闪耀的宫殿。如此观想日月之座、小屋、帐篷、宝瓶之形，以及宫殿，观想一切都极其精简而微小。观想宫殿内的座垫中央有“吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）”字安住。其颜色深蓝，光芒闪耀，极其清晰。观想从“吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）”字中发出光芒，进行供养的瑜伽。从“吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）”字发出光芒后，回归法界，再次收摄回“吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）”字。观想极其微小的心、手和象征物金刚杵。金刚杵的光芒闪耀，清晰而炽热。再次收摄回法界。将金刚杵融入金刚杵中，金刚杵融化为光。由此，化为金刚萨埵之身。观想身体极其微小，并与装饰融为一体。同样，观想那微小的身体放射和收摄，变得无二无别而清晰。观想身体一面二臂，右手持金刚杵，左手持铃，光芒闪耀。同样，观想清晰而稳固，并与之熟悉。观想自身为三面六臂，右边第一只手持金刚杵、法轮、燃烧的宝剑。左边中间的手持珍宝、莲花，最后的手持燃烧的铃。观想肢体的本尊与微小的宫殿和座垫融为一体。观想心间有一处，即智慧萨埵。观想顶轮为白色身之本尊，喉间为红色语之本尊，心间为蓝色意之本尊，安住于三处。如此修持加持，观想“噶瓦匝”三金刚。在头顶处，观想五座珍宝小屋，其中有五个字母，代表五种姓。通过圆满授予五种智慧的灌顶，来装饰五种姓的灌顶标志。瑜伽士根据智慧的大小，可以逐步进行，或者如果智慧广大，则观想为大手印之身。仅仅念诵心咒，就像鱼从水中跃出一样。瑜伽士自身即为大手印。
English
From the state of closed eyes, at the heart, visualize the white syllable "Ah," blazing like the hand gesture of speech. Contemplate it with extremely bright color, stable, and clear. Then, contemplate that all ten directions have become the syllable "Ah." Likewise, become familiar and accustomed to this. From the syllable "Ah," emanate the mandala of the syllable "Ma." Visualize the white syllable "Ah" and the red syllable "Ma" becoming clear. From the syllable "Ma," emanate the sun, and from the syllable "Ah," emanate the full moon, contemplating them stacked but not overlapping. Visualize the clear syllable Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Great compassion) on a lotus seat, without obstruction. From the syllable Bhrum (藏文：བྷྲཱུཾ་，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：Seed syllable), visualize a jeweled, blazing palace. Thus, contemplate the seats of the sun and moon, like a small house, a tent, a vase, and the palace. Contemplate everything as extremely condensed and minute. Inside the palace, in the center of the seat, contemplate the syllable Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Seed syllable) residing. Its color is dark blue, its rays are blazing, and it is exceedingly clear. From the syllable Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Seed syllable), visualize rays of light emanating, performing the yoga of offering. From the syllable Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Seed syllable), light radiates, returning to the Dharmadhatu, and then recollects back into the syllable Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Seed syllable). Contemplate the heart, hands, and symbol, the vajra, as extremely minute. The light of the vajra radiates, blazing clearly. Again, recollect it back into the Dharmadhatu. Then, dissolve the vajra into the vajra, the vajra dissolving into light. From this, it transforms into the form of Vajrasattva. Contemplate the body as extremely minute, adorned and unified with ornaments. Likewise, contemplate that minute body radiating and collecting, becoming non-dual and clear. Contemplate the body with one face and two arms, the right hand holding a vajra, the left hand holding a bell, blazing with light. Similarly, become clear, stable, and familiar with this. Contemplate yourself as having three faces and six arms, the first right hand holding a vajra, a wheel, and a blazing sword. The middle left hand holds a jewel, a lotus, and the last holds a blazing bell. Contemplate the deities of the limbs as integrated with the minute palace and seat. Contemplate the wisdom being residing in one place, the heart. At the crown of the head, contemplate the white deity of the body, at the throat, the red deity of speech, and at the heart, the blue deity of mind, residing in the three places. Thus, practice the blessings, contemplating the three vajras of "Ka Wa Tsa." In the place of the head, in five jeweled houses, are five syllables, representing the five families. By fully bestowing the empowerment of the five wisdoms, adorn the empowerment signs of the five families. Yogis, according to the greatness or smallness of their wisdom, can proceed gradually, or if their wisdom is great, contemplate the form of the Mahamudra body. By merely uttering the essence mantra, just as a fish leaps from the water. The yogi himself is the Mahamudra.
Chinese
三面六臂，手印与之前相同，恒常修习。 坛城、座垫等如前，于此处修习心。 其余支分九尊，也如前一般，应如何修习？ 对此，应极其熟悉并修习。 持有罗刹愤怒尊的装束， 次第修习或同时修习，寂静尊如前修习。 金刚三种仪轨的生起，颜色和 坛城和座垫等，将寂静尊转化为愤怒尊而修习。 此外，心间的部主，除了金刚黑鲁嘎之外，也应信乐其余四部。 以四部的字种子净化，修习为四部，座垫和处所，坛城一个，但各自分别。 金刚即三种仪轨，转化为各自的部， 生起愤怒尊的身和支分诸尊，也如前一般转化。 次第获得小智慧，或大智慧者同时获得。 首先，在做完八支行后，进行界限、忏悔，发誓、降临加持，然后生起为本尊。 内外供养加持后，从那时起次第修习本尊的身。 具足支分诸尊，圆满修习本尊的身，然后请闻、迎请、融入、稳固安住，次第供养赞颂。 念诵真言时，不损真言的支分。 十种过失：声音不要太大，不要太小，不要太快，不要太慢，不要微弱，不要强烈，不要损毁支分，不要被哈欠等中断，舍弃恶毒的心。 或者，不损毁字句，不被名词语句中断，不呼气，心不散乱于他处。 舍弃后，分为外、内、秘密三种，若修下部荟供，则在秋季。 念诵如所发誓的数量圆满。 于等持的收放，圆满自他之利益。 随所欲，如外、如内、如秘密，将本尊与自无别，转化为金刚萨埵。 念诵的量，达到验相和数量的限度。 修本尊疲劳时，观想心间八瓣莲花中，无分别的智慧，心间的种子字明点。 专注觉性而安住。 夜晚以此状态入睡，清晨醒来。