English
It should be established in this way. That is, if the previous samadhi has already obtained the stability of the five perfections, then the subsequent samadhis should shift their focus and practice the special skills that can be used in samadhi, so it is important to know that about a week or so is enough, and there is no need for a long period of difference. Then there is the cause of samadhi: "A is the treasury of undefiled letters, it is the cause of all magical manifestations, without the faults of afflictions, like the color of the moon, it is the cause of the arising of various magical manifestations." Therefore, contemplate the son of great bliss, inseparable from the realm of reality and wisdom, the mandala of the root bodhicitta, as the nature of white A. After saying this, settle the mind on the meaning determined by the scriptural authority that arises from play. Although it is said that the three syllables of the samadhi, na mo, hum, etc., can generate splendor, here they should be recited in the manner of a prayer at the end of the session. Then, in the play inseparable from the realm of reality and wisdom, the clear mandala of the support and the supported appears, like stars rising in the ocean of a person who suddenly possesses supreme wisdom, in the unmixed and complete mandala, the skill inseparable from the realm of reality and wisdom is revealed by way of the path. However, here, only such a way of arising is not prohibited, and there is nothing else besides that. In the unique doctrinal language of the Sutra school, the second way of entering is to follow the letters, the order of how the generation stage with signs enters is: The general Sutra says: "Because it is the cause of all generation, thus, Suchness is cultivated first." Represented by this statement, from the cause of the skill inseparable from the realm of reality and wisdom, the white letter A, arises the Mount Meru stacked in layers, and above it, the peaceful and wrathful mandalas, together with the support and the supported, are visualized clearly. The most important thing is to learn the appearance of the deity, therefore, as it is said in the practice manual of the peaceful illusory deity, on the basis of certainty, here the main focus is on learning the appearance of the wrathful deity. The Dharma Lord, the venerable Rinpoche, said: "From the magical manifestations of the realm of reality and wisdom, cultivate the mandala in the manner of burning flames." In this way, would one think that first there is the wrathful deity below, and then the peaceful mandala above? This statement implies this in both direct and indirect ways. In this way, first one must clearly see the root deity.
Chinese
从执持显现到整个坛城显现之间，是莲花生大师所说的，观修一个手印坛城的方法。从根本因的白色阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）发出光芒，光芒收摄后，心间手印变成金刚，从圆满的身体到能够清晰地显现所有主尊和眷属而不混淆，这是一个手印的观修方法。现在，首先是学习如何将心专注于主要本尊的禅定。对于根器上等的人来说，从一开始，一切誓言、智慧、世俗和胜义，方便和智慧，乐和空，觉性和空，光明和空的诸法都是无二无别的。身语意，本尊咒语法性，恒常不断，与四种行为方式不分离。通过逐渐地学习，不需要繁琐的步骤。然而，考虑到当今大多数初学者，学习方法有七个方面：将心专注于本尊，纠正变化的过失，与本尊分离，提升至本尊之道，与本尊融合，应用于本尊之义，以及将一切带入本尊之道。首先，将心专注于本尊有三个方面：使其清晰，使其稳定，使其持久。首先是：获得上师的口诀后，上师为弟子加持并进行保护。弟子在身体平衡的时候，食用滋补的食物。在秋季和冬季等身体清明的季节，在上师面前或附近进行禅修。如果根器上等，则不需要其他所缘，直接从本尊的头部开始，依次将心专注于各个部分，一旦清晰，就修下一个部分。或者，如果智慧较高，也可以从一开始就专注于整体。每次禅修时间短，次数多，在身体不疲劳的情况下努力禅修。据说，上等根器的人在三天内，中等根器的人在七天或十一天内，下等根器的人在一个月内就能获得稳定。然而，现在这样的人很少，大多数人的根器迟钝，因此应该在舒适的座位上结跏趺坐，面前摆放一幅绘制精美的本尊，大殊胜嘿噜嘎的唐卡，陈设供品，首先什么也不想，保持在无分别的境界中片刻。然后，从唐卡的头部向下看到脚部，再从脚部向上看到头部，反复地看。
English
From holding the appearance to the complete manifestation of the entire mandala, the Great Translator Rinpoche said that this is the method of meditating on a single mudra mandala. From the white A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) of the cause, light radiates and gathers, the heart mudra transforms into a vajra, and from the complete body to the ability to clearly manifest all the main deities and retinue without mixing, this is the method of meditating on a single mudra. Now, first, the method of training in samadhi, which focuses the mind on the main deity, is as follows: For individuals with sharp faculties, from the beginning, all vows, wisdom, conventional and ultimate truths, skillful means and wisdom, bliss and emptiness, awareness and emptiness, clarity and emptiness are inseparable. The body, speech, and mind, deity, mantra, and dharmata are continuous and inseparable from the four modes of conduct. By gradually training in this, there is no need for elaboration. However, considering that most disciples nowadays are beginners, there are seven aspects to the training: focusing the mind on the deity, correcting the faults of change, separating from the deity, raising to the path of the deity, merging with the deity, applying to the meaning of the deity, and carrying everything into the path of the deity. First, focusing the mind on the deity has three aspects: making it clear, making it stable, and making it lasting. The first is: after receiving the guru's instructions, the guru blesses the disciple and provides protection. The disciple, when the elements are balanced, should rely on nutritious foods that nourish the elements. In seasons when the elements are clear, such as autumn and winter, meditate in the presence of an experienced guru or nearby. If the faculties are sharp, there is no need for other objects of focus. Immediately, starting from the head of the deity, focus the mind on each part in sequence, and once it is clear, meditate on the next part. Or, if the intelligence is high, it is also permissible to focus on the whole from the beginning. Meditate in short sessions with many repetitions, striving without tiring the body. It is said that those with sharp faculties will gain stability in three days, those with medium faculties in seven or eleven days, and those with lesser faculties in one month. However, nowadays, such individuals are rare, and most have dull faculties. Therefore, one should sit in the lotus position on a comfortable seat, display a well-painted thangka of the yidam deity, the Great Supreme Heruka, in front, arrange offerings, and initially, without thinking of anything, remain in a state of non-conceptualization for a short while. Then, look from the head of the thangka down to the feet, and then from the feet up to the head, repeatedly.
Chinese
观全身总貌。有时不作意，放松休息。像这样反复做，一天就能完成。那天晚上睡个好觉。天亮后，像以前一样禅修。晚上不作意地禅修本尊。这样做，即使在不禅修的时候，本尊的身相也会在心中清晰地显现。如果出现这种情况，就不要依靠对境，而在意念中禅修。如果没有出现，就集中注意力观看本尊，然后闭上眼睛，看看本尊是否像以前一样清晰。如果还是模糊不清，就睁开眼睛观看本尊，使其清晰。当形象清晰明亮时，切断分别念的流动，不要散乱地禅修。如果智慧非常迟钝，首先要从绘画的佛像开始。即使无法从浮雕、塑像等具有实体形象的事物中显现，也要在那上面禅修。习惯之后，修习如彩虹般清澈透明、无有阻碍，并且仅仅是显现，观察其本体时却无法确定，如幻象一般。如果智慧敏锐，一开始就应将形象观想为如影像般显空不二。第一部分讲述了如何使本尊清晰显现。第二部分是使其稳固。需要结合五种禅修体验：动摇的体验、获得的体验、习惯的体验、稳固的体验、究竟的体验。第一种是动摇的体验：像这样禅修时，心不安住，分别念大量涌现，似乎比以前的分别念更多，分别念接连不断地产生。以前因为没有认识到分别念，而陷入庸常，就像不认识敌人一样。在这里，心稍微安住，接近于认识到敌人，就像陡峭山上的流水一样，这被称为动摇的体验。之后，交替使用收紧和放松，持续努力地禅修，作为分别念减少的标志，本尊的形状和颜色同时清晰地在心中显现，这意味着获得了清晰和稳固，就像池塘里的积水一样，这被称为获得的体验。之后继续禅修，本尊在心中显现，无论观想在墙壁、山顶还是篱笆等远处或近处，都没有区别，都能清晰地显现，并且在一次禅修的三分之一或一半的时间里，粗大的分别念不
English
Look at the whole body in general. Sometimes, without conceptualizing, relax and rest. By doing this repeatedly, one can accomplish it in a day. That night, get a good night's sleep. In the morning, meditate as before. In the evening, without conceptualizing, meditate on the deity. By doing this, even when not meditating, the deity's form will appear clearly in the mind. If this happens, do not rely on the object of focus, but meditate in the realm of the mind. If it does not happen, focus your mind on the form, and after looking, close your eyes and see if the deity's form is as clear as before. If it is still unclear and hazy, open your eyes and look at the form to make it clear. When the appearance is vividly clear, cut off the flow of discursive thoughts and meditate without distraction. If the mind is very dull, start with a painted image. Even if you cannot generate the image from a tangible form like a sculpture or a three-dimensional object, meditate on that. Once you are accustomed to that, train in seeing it as clear, transparent, and unobstructed like a rainbow, and even that is just an appearance, and when you look at its essence, it is unidentifiable, like an illusion. If the mind is sharp, from the beginning, meditate on the image as being inseparable from emptiness, like a reflection. The first section explains how to make the deity clear. The second section is about making it stable. It is necessary to combine it with the five experiences of meditation: the experience of wavering, the experience of gaining, the experience of habituation, the experience of stability, and the experience of completion. The first is the experience of wavering: when meditating in this way, the mind does not stay still, and many discursive thoughts arise, as if there are more discursive thoughts than before. Discursive thoughts arise one after another without ceasing. Previously, because discursive thoughts were not recognized, one fell into ordinariness, like not recognizing an enemy. Here, the mind is slightly stable and close to recognizing the enemy, like water flowing down a steep mountain, this is called the experience of wavering. After that, alternating between tightening and loosening, and continuously striving to meditate, as a sign that discursive thoughts are decreasing, if the deity's form and color both appear vividly in the mind at the same time, it means that clarity and stability have been gained, like water collected in a pond, this is called the experience of gaining. After that, continue to meditate, and the deity's form appears in the mind, whether you meditate on it far or near, like a wall, a mountain peak, or a fence, there is no difference, it appears clearly, and for a third or half of the session, coarse discursive thoughts do not
Chinese
如果能够安住，那就是河流，就像细水长流一般，这被称为“习惯的体验”。之后，再次修习，使本尊的身色、手印、饰品、装束等所有粗显的部分都清晰明了，其他分别念无法动摇，每次一座能达到这种程度，这被称为“稳固的体验”，例如平静无波的大海或须弥山。再进一步修习，最终本尊的眼睛的黑白、睫毛、汗毛等都能像真实见到和觉知到一样清晰，并且日夜乃至随心所欲地持续，这就是“究竟的体验”，也就是通常所说的获得觉知和见相的征兆。此外，在本尊身形不清晰的时候，如果强行持续修习，会导致身体不适、心生厌烦，进而不想修习，最终对修习毫无益处，并且会再次产生分别念的干扰。因此，总的来说，应该缩短每座的时间，增加座数，在本尊身形清晰的时候就停止修习。再次修习时，又会 পুনরায় возникнуть 修习的意愿。座间休息时间不要太长，之后立即开始修习。此外，在夜晚，比如刚从睡眠中醒来，睡意未消，昏昏沉沉的时候，以及白天吃得太饱或醉酒等身体不适的时候，还有光线昏暗的地方，以及在光线昏暗的房间里，都不要修习。我 благодарен 恩的 上师 说，在嘉绒寺，他修习敏珠林金刚萨埵的念诵时，修习本尊时，一半的时间里显现清晰。如果另一半时间无法变得更清晰，那是因为窗户一半的阴影落在了身体上。他说，这种生起次第需要在光线充足的地方修习。因此，白天在阳光明媚、天空晴朗的时候，以及夜晚有灯光等情况下修习，可以避免昏沉和掉举，这一点非常重要。如果在晚上熬夜，白天身体会不适，修习就无法达到要点，所以在睡觉的时候要睡饱。白天也应该将时间分成八段左右来修习，这样才能达到要点。结束修习时，如果强行中断并突然站起来，会导致修习中断，所以要缓慢地在修习清晰的基础上，保持显现不消失，然后再进入座间休息。