English
If one can abide steadily, that is like a river; like a continuous stream flowing gently, this is called the 'experience of familiarity.' Then, by meditating again, the deity's body color, hand gestures, ornaments, and attire, all the gross aspects become vividly clear, and other conceptual thoughts cannot disturb it; if one can achieve this for each session, this is called the 'experience of stability,' like an ocean without waves or Mount Meru. Furthermore, by meditating again, eventually the deity's eyes, the black and white parts, eyelashes, and even body hair become as clear as if one could actually see and perceive them, and this continues day and night or as desired; this is the 'ultimate experience,' which is said to be the attainment of signs of awareness and vision. Moreover, when the deity's form is not clear, if one forcefully continues to practice for a long time, it will disturb the elements and cause annoyance, leading to a reluctance to practice again, and ultimately there will be no benefit from the practice, and conceptual thoughts will arise again to cause interference. Therefore, in general, one should shorten the duration of each session and increase the number of sessions, and stop the practice when the deity's form is clear. By meditating again, the desire to practice will arise again. The breaks between sessions should not be too long, and one should immediately resume practice. Also, at night, such as when one has just awakened from sleep and the drowsiness has not yet cleared, during times of haziness and confusion, and during the day when one is too full or intoxicated, when the elements are disturbed, and in places with dim light, and in rooms that are dimly lit, one should not meditate. My kind and gracious Lama said that when he was doing the recitation of Mindrolling Vajrasattva at Gyarong Monastery, when meditating on the deity, clear appearances arose well for half the time. If it did not become clearer than that for the other half of the time, it was because the shadow of half the window was falling on the body. He said that this generation stage should be practiced in a place with bright light. Therefore, it is very important to meditate during the day when the sun is clear and the sky is clear, and at night with lamplight, etc., so that sinking and scattering do not occur. If one stays up late at night, the elements will be disturbed during the day, and the practice will not be essential, so one should sleep fully when going to bed. During the day, one should also divide the time into about eight short sessions to practice, so that it becomes essential. When ending a session, if one forcefully interrupts and suddenly stands up, the practice will be lost, so one should slowly maintain the clarity of the meditation on the basis of its clarity, without losing that appearance, and then enter the break between sessions.
Chinese
刚开始如果能立刻生起，晚上也可以。傍晚和黎明时分修习即可。总的来说，在不厌烦修习，心不散乱时，专注在心中清晰显现的本尊身像的一部分上。如果这部分稳定，就学习完整身像的显现，并努力使其稳定。第三是延长修习时间：像这样清晰且稍微稳定后，修习的时段，白天两个时段，晚上两个时段，有规律地安排非常重要。之后，时段的计算，白天就像用标杆的影子来测量日影一样计算。晚上，就像用呼吸的次数来计算时段一样，每个时段有七千二百次呼吸，每天有八个时段，根据一年四季昼夜长短的变化，分为白天四个时段和晚上四个时段，达到标准后修习，就不会扰乱身体。修习达到标准，禅定就会增长，并能长时间保持。计数也不用嘴念，而是用心数念珠。八个时段也分成两两一组，分成十六个小段，白天用影子测量，每个影子时段修习，每个时段休息。这样，八个时段修习，八个时段休息，交替进行。如果这样稳定，就延长两个小段进行修习。然后逐渐地，每天，日夜，半个月等等，就能进行修习。总之，无论时段长短如何，不要厌烦，在本尊清晰显现且无杂念的状态下，慢慢地延长，使本尊的显现持续长久。以上是第一点，使本尊显现的方法。根本的第二点，纠正变化的过失，分为两点：认识过失和纠正过失。认识过失分为两点：纠正一般的过失和纠正特殊的过失。第一点有七个方面：遗忘所缘，即经常忘记所修的对境，修习时不知道修习的方法；懈怠，即因为懒惰和恶因，心想以后再做也可以，推迟而中断修习；疑惑，即因为怀疑即使修习也不会清晰显现，而犹豫不修习。
English
If it arises immediately upon starting, it is also acceptable at night. It is sufficient to practice at dusk and dawn. In general, without being weary of practice and without the mind wandering, focus on one part of the deity's form that appears clearly in the mind. If that part is stable, then learn to visualize the complete form and strive to make it stable. The third is to prolong the duration: Once it is clear and somewhat stable, it is important to regularly schedule meditation sessions, two during the day and two at night. Later, the duration of the sessions can be measured by the shadow of a stick during the day. At night, the duration can be measured by the number of breaths, with each session consisting of seven thousand two hundred breaths. Since there are eight sessions each day, adjust the duration of the day and night sessions according to the seasons, dividing them into four sessions during the day and four at night. By practicing to this standard, the elements will not be disturbed. When the practice reaches the standard, the samadhi will increase and be sustained for a long time. The count should not be recited aloud, but rather counted with the mind on a mala. The eight sessions can also be divided into pairs, resulting in sixteen shorter sessions. During the day, measure by the shadow, meditating for each shadow period and resting for each period. Thus, alternate between meditating for eight periods and resting for eight periods. If this is stable, extend two shorter sessions for meditation. Then, gradually, one day, one day and night, half a month, and so on, one will be able to practice. In short, no matter how long or short the session, without being weary and in a state where the deity is clear and without conceptualization, slowly prolong the duration, making the deity's appearance last longer. The above is the first point, the method for making the deity appear clearly. The second fundamental point, correcting the faults of change, is divided into two points: recognizing the faults and correcting them. Recognizing the faults is divided into two points: correcting general faults and correcting specific faults. The first point has seven aspects: forgetting the object, which means frequently forgetting the object of meditation and not knowing how to meditate during practice; laziness, which means being indolent and thinking that it can be done later due to negative causes, postponing and interrupting practice; doubt, which means hesitating to practice because of doubting whether it will appear clearly even if one practices.
Chinese
以及，沉没是指自性力量不依赖于因缘，而是意识在没有清晰的情况下陷入昏沉；以及因食物、衣服、住所和有阴影的朋友等阴影的损害而沉没；掉举是指各种散乱分别念的因缘不存在，而是自性显现；即使不特意调整，也会因因缘而散乱；以及像特意调整而使分别念散乱的情况；用力是指在明观本尊且心安住的情况下，仍然想要更加清晰和安住，因此过于收紧觉性，导致对境变得模糊，风息升起而成为散乱之因；不用力是指对禅修感到满足而不禅修；以及在出现沉没和掉举等情况时，不对阻止它们的对治法用力。这些是共同的论典中所说的禅定修习的五种障碍过失。这里所说的两种，除了分类和归纳的差别外，意义相同。第二，特殊的过失有十二种：本尊身不清晰，变得模糊；像朦胧和被阴影笼罩一样，光彩不清晰；观修大身时变成小身等身体大小改变；观修有装饰时显现为没有装饰等装束改变；观修人脸时变成畜生脸等形状改变；观修一个本尊时变成两个等数量改变；最初观修为坐姿却变成站姿等姿势改变；观修胜乐金刚等时，除了蓝色之外没有身体形状，只显现为颜色；身体形状显现时，不像观修颜色那样显现，只显现为形状；最初清晰，但随即逐渐变得不清晰，逐渐消失；装饰、装束、法器、身体部分等不完整地显现，这是不圆满，共有十二种。第二，对治这些过失有两种。对治七种共同过失的对治法是依靠八种舍弃想，这和共同论典中所说的两种名称和意义相同。也就是，为了对治忘记对境，首先要长时间地
English
And, sinking means that the nature of the power does not depend on conditions, but consciousness falls into dullness without clarity; and sinking due to the damage of shadows such as food, clothing, lodging, and shady friends; excitement means that the causes of various distracting thoughts do not exist, but the nature appears; even if not deliberately adjusted, it will be distracted by conditions; and like deliberately adjusting to make distracting thoughts distracted; effort means that while the deity is clear and the mind is at peace, one still wants to be clearer and more at peace, so tightening awareness too much causes the object to become blurred, and the wind rises to become a cause of distraction; non-effort means being content with meditation and not meditating; and when sinking and excitement occur, no effort is made to prevent them. These are the five obstacles and faults of meditation practice mentioned in the common scriptures. The two mentioned here have the same meaning except for the difference in classification and summarization. Second, there are twelve special faults: the deity's body is not clear and becomes blurred; like being hazy and shadowed, the radiance is not clear; the body size changes, such as when meditating on a large body, it becomes a small body; the costume changes, such as when meditating on a decorated body, it appears without decoration; the shape changes, such as when meditating on a human face, it becomes an animal face; the number changes, such as when meditating on one deity, it becomes two; the posture changes, such as when initially meditating in a sitting position, it becomes a standing position; when meditating on Chakrasamvara, etc., there is no body shape except for the blue color, only the color appears; when the body shape appears, it does not appear like meditating on color, only the shape appears; initially clear, but immediately gradually becomes unclear and gradually disappears; decorations, costumes, implements, body parts, etc. appear incomplete, which is incomplete, there are twelve in total. Second, there are two ways to remedy these faults. The antidote to counteract the seven common faults is to rely on the eight perceptions of abandonment, which are the same in name and meaning as the two mentioned in the common scriptures. That is, in order to counteract forgetting the object, first of all, for a long time
Chinese
混合之后，立刻忆念不忘。修习对治懈怠的禅定的利益，以及生起清净的信心和欲求修习的意愿，以及见到利益后生起欢喜而努力的精进。作为对治疑惑的方法，生起证悟的勇气，依靠毫无怀疑的定解。作为对治昏沉的方法，消除内心的沮丧，使对境生起认知的专注，提升觉知，行为上进行沐浴，减少劳作，穿薄衣服，处于凉爽的地方，以及坐在容易分心的地方。作为对治掉举的方法，修习轮回的过患，生起厌离和出离心。以忆念的绳索束缚内心，系于所缘的树木上，不让其散乱，以忆念抓住，并反复专注于所缘。在昏沉和掉举未生起之前，依靠觉知来警觉是否生起。作为对治勤作的方法，即是行舍，放松努力，保持自然状态。作为对治不勤作的方法，依靠精进，必须明确对治。因此，禅定修习的前后所缘行相，首先必须从心底牢记，如果修习，才能真正懂得修习，所以特意写下来。第二，修正特殊的过失。对于如幻影、模糊、阴影般的三种显现，修习空性无分别，三门不作改变，安住于不动摇的状态，然后仔细观察画像并修习。或者交替修习无分别。如《禅定王经》所说：从如金色的身躯中，光芒照亮世间，专注在那位怙主的身躯上，那位菩萨即是等持。此处需要讲述的很多，但暂时省略。改变身量、装束、姿势的四种方法是，作为对治，将本尊观想成巨大的泥像，大到鼻孔里能让鸽子穿梭往来，手脚等处有鸟雀栖息，或者被野兽和牛羊等撞击、啃咬。
English
After mixing, immediately remember not to forget. Cultivate the benefits of Samadhi, which is the antidote to laziness, as well as generating pure faith and the desire to practice it, and the diligence of striving by generating joy upon seeing the benefits. As an antidote to doubt, generate the courage of realization and rely on unwavering certainty. As an antidote to dullness, eliminate the dejection of the mind, so that the focus of awareness arises on the object, elevate awareness, in terms of conduct, take a bath, reduce labor, wear thin clothes, stay in a cool place, and sit in a place where it is easy to be distracted. As an antidote to excitement, meditate on the faults of Samsara, generate renunciation and the mind of renunciation. Bind the mind with the rope of mindfulness, tie it to the tree of the object, do not let it wander, grasp it with mindfulness, and repeatedly focus on the object. Before dullness and excitement arise, rely on awareness to be vigilant about whether they arise. As an antidote to effort, it is equanimity, relax the effort and remain in a natural state. As an antidote to non-effort, rely on diligence, and the antidote must be clearly identified. Therefore, the objects and aspects before and after the Samadhi practice must first be firmly remembered from the bottom of the heart. If you practice, you will truly understand how to practice, so it is written specifically. Second, correct special faults. For the three appearances like illusions, blurs, and shadows, practice emptiness without conceptualization, without changing the three doors, abide in an unshakable state, then carefully observe the painted image and practice. Or alternately practice non-conceptualization. As the Samadhiraja Sutra says: From the golden body, the light illuminates the world, focusing on the body of that protector, that Bodhisattva is in equanimity. There is much to be said here, but it is temporarily omitted. The four methods of changing body size, attire, and posture are, as an antidote, to visualize the deity as a huge clay statue, so large that pigeons can pass through the nostrils, birds perch on the hands and feet, or are bumped and gnawed by wild animals and sheep.