English
Training the mind on letters and generating as a deity. The former has two aspects: enumeration, first, generally showing the method of meditation; and direct, a brief explanation. In the first, training the mind on letters, for those of small intellect, through the power of oral instructions, and for those of great intellect, through the power of wisdom, the basis or root for engaging in deity meditation is the seed syllable A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) or Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ). Its meaning is to hold the mind, train the mind, or subdue the mind on that. Among these, the first is extremely important. As the sutra says: For example, those who wash clothes, as they show how to wash cloth, the initial washing is extremely important. Likewise, just as gold shines when refined, training the mind is extremely important. So it is. The second, the detailed explanation, has two aspects: enumeration, first, training the mind on A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A); and direct, A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) is the letter to be meditated upon. Its color is white and shining. The meaning is that one's own awareness is pure of the stains of grasping and being grasped, therefore meditate on the white letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A). As it says in the 'Spar Khab': A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) is A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), white is for the sake of bodhicitta. So it is. The place of meditation is: in the generation stage, meditate in the heart; in the completion stage, meditate in the navel. As it says in the 'Spar Khab': In the generation stage, it is definitely in the heart; in the completion stage, it is in the navel. As it is said. Here, taking the generation stage as the main focus of meditation, in one's own heart, awareness itself is the white letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A). The way to meditate is to meditate with the eight measures of clarity and stability. That is, possessing the four measures of supreme stability. What are they? Unwavering, is that awareness itself, clear as A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), does not waver at the end of realizing its meaning. Unchanging, is that it does not change under the influence of conditions. Not manifestly changing, is that it does not manifestly change under the influence of conditions. Able to transform into anything, is that it can appear as the forty-two letters beginning with Ka, therefore meditate that it can transform into anything. If asked, what does that become a measure of stability? Being able to transform into anything is the measure of attaining supreme stability. For example, like a person taming a horse or swimming. Thus, that appearance of self-awareness as A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) is white because it is free from grasping and being grasped and is not stained by the faults of wrongdoing. Possessing the four measures of clarity. What are they? Clear, is that the nature of mind, clear as A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), is free from the turmoil of thoughts.
Chinese
没有遮蔽像水晶一样清澈。萨列瓦是，阿本身没有遮蔽就是萨列瓦。朗瓦是，就像星星闪耀一样，禅定朗瓦。拉格瓦就像太阳照在镜子上一样，从远处也拉格瓦。对此，通过念诵阿 斯癹(藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 帕(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，从根本的阿中散发出无数极其微细的阿，十方都充满阿而变得清晰。即使念诵桑 哈 冉(藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 吽(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)进行收摄，根本的阿也不会增加，十方的阿也不会减少，禅定的稳定程度是，清晰不会被外境所夺。经中说：通过习惯和使之习惯，为了净化那一切，在无数的思维对象上，修习那相应的境的技巧。这里有辩论和驳斥两种。首先，关于散摄程度的辩论和驳斥是，根本续部中说：十方都变得清晰，即使收摄也不会显示增减。经中说：资粮道的散摄，如果智慧小，则以气息为境；如果智慧大，则甚至以鼻子的气味感受为限进行散摄。如果说这二者相矛盾，则不矛盾，因为根本续部等的意义是就意乐弟子的角度而言的，而经的意义是就实际境的角度而言的。第二，关于根本字母是否有增减的辩论和驳斥是，散摄没有增减是不合理的，因为散摄的增减是实际显现的。回答是，杰 卓普巴说：显现是不混杂、完全圆满的状态，因为显现不混杂地出现，所以即使散发出无数的阿，根本的阿也不会减少，例如天空中的月亮显现出许多影像，但根本的月亮不会减少一样。因为显现完全圆满，所以即使收摄，根本的阿也不会增加，例如即使收摄十方的许多影像，根本的月亮也不会增加一样。我认为，在事物力量强大的情况下，散摄是有增减的。这里，意义和表征二者是清晰的，意义是，对于心性本身，即使散发出许多心所法，心性本身也不会减少；即使收摄许多心所法，心性本身也不会增加。同样，四种表征的阿和十方的阿也没有增减，阿
English
Without obscuration, it is clear like crystal. Salewa is: A itself without obscuration is Salewa. Lhangngewa is: Just like a star shining, the samadhi is lhangngewa. Lhaggeva is: Just like the sun shining on a mirror, it is lhaggeva even from afar. To that, by reciting A Spha Ra Na Phat (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), from the fundamental A, countless extremely subtle A emanate, filling all ten directions with A and becoming clear. Even when contracting by reciting Sam Ha Ra Na Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), the fundamental A does not increase, and the A of the ten directions does not decrease. The measure of stability in samadhi is that clarity is not stolen by external conditions. The Sutra says: Through habituation and making it habitual, in order to purify all that, on countless objects of thought, practice the skills of that many objects. Here, there are two: debate and refutation. First, the debate and refutation regarding the extent of emanation and contraction: The Root Tantra says: It becomes clear, filling the ten directions, even when contracted, it is shown to have no increase or decrease. The Sutra says: The emanation and contraction of the accumulation path, if the mind is small, then the object is breath; if the mind is large, then the emanation and contraction are done up to the limit of sensing smells with the nose. If it is said that these two contradict each other, they do not contradict, because the meaning of the Root Tantra etc. is from the perspective of the willing disciple, while the meaning of the Sutra is from the perspective of the actual object. Second, the debate and refutation regarding whether or not there is increase or decrease in the root letter: It is unreasonable for emanation and contraction to have no increase or decrease, because the increase and decrease of emanation and contraction are actually clear. The answer is, Je Drophukpa said: Appearance is a state of unmixed and complete perfection, because appearance arises unmixed, even if countless A are emanated, the fundamental A does not decrease, just as when the moon in the sky appears as many reflections, the fundamental moon does not decrease. Because appearance is completely perfect, even when contracted, the fundamental A does not increase, just as even when many reflections of the ten directions are contracted, the fundamental moon does not increase. I think that in situations where the power of objects is strong, emanation and contraction have increase and decrease. Here, both meaning and sign are clear. The meaning is that for the nature of mind itself, even if many mental events are emanated, the nature of mind itself does not decrease; even if many mental events are contracted, the nature of mind itself does not increase. Similarly, the A of the four signs and the A of the ten directions have no increase or decrease, A
Chinese
阿字和阿杜玛等，并非以自性成立。因为阿字是心性的自显。譬如珍宝的功德。第二是修心于吽字。（正）如果心量大，就修心于阿字而生起本尊；如果心量小，就修心于阿字完毕后，观想代表五种智慧的心间吽字，具有湛蓝黑色、明亮稳固等八种程度。如前修心于阿字一样，对于吽字也要反复练习收放，使其运用自如。作为除了显现五种智慧之外别无他法的象征，将所有内外情器世间之物都收摄于显现为具足五种智慧的吽字之中。那么，有人会想，瑜伽士自己不收摄于吽字中吗？并非如此。因为自己的身体五根和心识八识，本来就是自证的五种智慧。作为象征，要将自显的吽字观想得非常清晰。吽字本身的清晰程度，如同尼字，也就是人的心髓，用眼识亲眼所见一样。对于吽字熟悉和习惯后，为了利益自他，通过放出无数的吽字来供养圣众，成办利益众生的事业，之后再次收摄于根本的吽字中。吽字本身也化为光芒，观想心性无所缘于法界中显现。因此，对于字进行修心，要使其融合和习惯，这一点非常重要。这是重要的教诲。第二，生起本尊有四种：生起本尊的方法、事业的次第、念诵和座间禅定。第一种又分为两种：一，经部；二，律部。（正）金刚经中说：以悦意之方式调伏暴虐。因此，修本尊法，经部所讲的后一种生起本尊，有具有梵天童子形象的寂静本尊，以及具有罗刹童子形象的忿怒本尊。像这样，寂静和忿怒本尊的圆满禅定，将成为寂静和忿怒双运的修法。那么，寂静和忿怒二者是相互关联还是像虎肉一样呢？是幻化自在。
English
The letter A and the like, such as Aduma, are not established as having inherent existence. This is because the letter A is the self-manifestation of mind itself. For example, like the qualities of a precious jewel. Second is training the mind in the syllable Hūṃ. (Straightforward instruction) If one has great intellect, one trains the mind in the letter A and generates the deity. Or, if one has little intellect, after completing the mind training in the letter A, one meditates on the letter Hūṃ in the heart, which represents the five wisdoms, possessing the eight qualities of being dark blue-black, clear, and stable. Just as one trained the mind in the letter A above, one should repeatedly practice expanding and contracting the Hūṃ, making it workable. As a sign that there is no other dharma apart from the manifestation of the five wisdoms, all phenomena of existence, outer and inner, vessel and contents, are gathered into the letter Hūṃ, which is clearly endowed with the five wisdoms. Then, one might wonder, does the yogi not gather himself into the Hūṃ? It is not so. Because the five limbs of one's body and the eight consciousnesses of the mind are originally the five self-aware wisdoms. As a sign, one should very clearly visualize the self-manifested letter Hūṃ. The degree of clarity of that Hūṃ is like the ṇi, which is the essence of a person, being seen directly by the eye consciousness. Having become familiar and accustomed to the Hūṃ, for the sake of benefiting oneself and others, one offers to the noble ones by expanding countless Hūṃs, accomplishes the benefit of sentient beings, and then gathers again into the root Hūṃ. The Hūṃ itself also dissolves into light, and one meditates on the mind itself, without any object of focus, manifesting in the dharmadhatu. Therefore, training the mind in the letter, making it integrated and accustomed, is very important. This is an important instruction. Second, generating the deity has four aspects: the method of generating the deity, the order of activities, the practice of recitation, and the meditation during session breaks. The first has two aspects: enumeration and straightforward instruction. (Straightforward instruction) From the Vajra, "From the distinction between the two types of taming, one tames the violent in a pleasing manner." Therefore, in meditating on the deity, the latter part of the sutra's explanation of generating the deity includes the peaceful deity with the appearance of a Brahma child and the wrathful deity with the appearance of a Rakshasa child. Like this, the complete samadhi of the peaceful and wrathful deities will become a practice of uniting peace and wrath. Then, are peace and wrath interconnected or like tiger meat? It is illusory empowerment.