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进行。对于身体的各个部分，观想成鸟蛋或像刚出生的小动物一样。关于数量的变化，从一开始就观想成一个或两个，或者按照确定的数量来观想。如果只出现颜色，就保持那样，并反复清晰地确定形状。有些人因为自身体内的血液、胆汁等疾病因素的影响，血液成分多的人可能会出现红色，胆汁成分多的人可能会出现纯黄色，这可能是疾病的征兆，需要检查是否是疾病引起的，并进行治疗。逐渐消失时，对于本尊的头部、面部、手脚等主要身体部分，要反复、确定地清晰观想，然后才能调整观想的姿势。对于不完整的情况，要观察本尊的身体。如果仍然不完整，就要努力反复观想。或者，只专注于不完整的部分，反复清晰地观想。第三个意思是将本尊分离：在这些缺点没有消除之前，通过修习无分别念，智慧会疲惫。休息并净化心灵后，本尊会变得清晰，因此要交替修习本尊和无分别念。在《意合经》中说：一切法不杂，完全圆满，如实自然存在，是应知的续部之义。也就是说，当本尊清晰显现且没有缺点时，就不需要为了本尊而修习无分别念，只需修习本尊，这就是所谓的将本尊与无分别念分离。第四个意思是将本尊融入道路：这样，如果本尊的身体清晰显现且没有缺点，那么就观想本尊有时站立，有时坐着，有时睡觉，有时蹲着。同样，仰卧、俯卧、远离、靠近，在山中、平原中央、石头中央、水底等任何地方观想，只要清晰且没有不适，就是将本尊融入道路。第五个意思是混合本尊或将本尊与自续混合：以上所有的对境，都是为了习惯本尊的显现，即使像在菩提道次第引导中那样修习，也不是真正的道次第引导，而是习惯于三摩地的程度。道次第引导是观想自身为本尊，在本尊面前观想清净显现的坛城。这里是
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To do. For the parts of the body, meditate on them as bird's eggs or like newly born small animals. Regarding the change in number, from the very beginning, meditate on it as one or two, or according to a fixed number. If only color appears, keep it that way and repeatedly and clearly establish the form. Some people, due to the influence of diseases such as blood and bile in their own bodies, may experience red if there is more blood, and pure yellow if there is more bile. This may be a sign of illness, so it is necessary to check whether it is caused by illness and treat it. When gradually disappearing, for the main parts of the deity's body, such as the head, face, hands, and feet, repeatedly and definitely clarify them, and then adjust the posture of meditation. For incomplete defects, look at the deity's body. If it is still incomplete, strive to meditate repeatedly. Alternatively, focus only on the incomplete part and repeatedly clarify and meditate on it. The third meaning is to separate the deity: until these defects are eliminated, the wisdom will be exhausted by meditating on non-conceptualization. After resting and purifying the mind, the deity will become clear, so the deity and non-conceptualization should be meditated on alternately. In the Sutra of the Union of Intentions, it says: All dharmas are unmixed, completely perfect, and naturally exist as they are. It is the meaning of the tantra to be known. That is to say, when the deity is clearly manifested without defects, there is no need to meditate on non-conceptualization for the sake of the deity, just meditate on the deity, which is called separating the deity from non-conceptualization. The fourth meaning is to train the deity on the path: in this way, if the deity's body is clearly manifested without defects, then meditate on the deity sometimes standing, sometimes sitting, sometimes sleeping, sometimes squatting. Similarly, lying on the back, lying face down, far away, close, in the mountains, in the middle of the plains, in the middle of the rocks, at the bottom of the water, etc., wherever you meditate or however you meditate, as long as it is clear and there is no discomfort, it is raising the deity on the path. The fifth meaning is to mix the deity or mix the deity with one's own continuum: all the objects of focus up to this point are to familiarize oneself with the appearance of the deity, and even if one meditates in the manner of the preliminary practices of the stages of enlightenment, it is not a real preliminary practice, but a degree of learning to become accustomed to samadhi. The preliminary practice is to meditate on oneself as the deity, and in front of the deity, to meditate on the mandala of pure manifestation. Here is
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然后，将已经成熟并成为觉悟之道的本尊，清晰地观想在面前。通过将自己融入其中，观想自己成为与本尊无二无别的完整本尊，清晰而不混杂。反复进行观想，可以观想单独的主尊，也可以观想带眷属的，以及宫殿等等，随自己喜欢。如果对之前的观想已经熟悉，那么在这里观想坛城，以及所有经续中讲述的内容，就会变得容易。第六个根本是与本尊的意义相结合：通过自己的分别念的力量，将生起的我执，观想为本尊的身相，使其清晰而稳固。那个本尊并非像有实体的物质一样，而是像水中的月影，或者像空中的彩虹一样，显现而无自性，要清晰地观想空性的我执。像这样，虽然显现为实有的事物，但观想它在智慧的境界中并不成立，没有阻碍。之后，如果对它获得了稳固，那么思考：像这样显现的本尊从哪里来？其本体如何存在？它不是从外境的任何地方而来，也不存在于任何地方，也不会在任何地方消失。仅仅是自心的显现，显现为本尊而已，即六识的对境中显现的六种入识，以及从哪里产生的根本——阿赖耶识，以及烦恼意，这八种识蕴都显现为本尊的身相和智慧。总经中说：“显现世间清净为本尊和本母的法界。”意思是，实际上，根本法界是阿赖耶识，是自生智慧，是菩提心之子，是大乐，是佛陀的法身，或者说，是实相的本尊，其力量或光芒以无有遮蔽的方式显现，那就是它的本体。与它没有分离。现在显现为本尊的这个，也是由于意念观想的力量，虽然显现为身语意金刚，但如果寻找，却无法如实找到，因此，这个无法命名，也无法指示的，就是实相的自性法身。要这样忆念。像这样的瑜伽士所修的六种誓言中，最重要的是：对于开示口诀的上师，要像对待真正的佛陀一样，保持不间断的虔诚和渴望，这是第一。将禅定修习的顺缘转为助伴，使口诀的要点和书籍完整无缺，这是第二。将不顺之缘，违缘全部
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Then, visualize clearly in front of you the deity who has matured and become the path to enlightenment. By merging yourself into it, contemplate yourself becoming the complete deity, identical to the deity, clear and unmixed. Repeatedly visualize, you can visualize the main deity alone, or with attendants, and the palace, etc., as you like. If you are familiar with the previous visualization, then here, visualizing the mandala, as well as all the contents taught in the tantras, will become easy. The sixth root is to combine with the meaning of the deity: through the power of your own conceptual thoughts, visualize the arising ego as the body of the deity, making it clear and stable. That deity is not like a substantial object, but like the moon's reflection in water, or like a rainbow in the sky, appearing but without self-nature, you should clearly visualize the emptiness of ego. Like this, although it appears as a real thing, contemplate that it is not established in the realm of wisdom, without obstruction. After that, if you gain stability in it, then think: where does this deity that appears like this come from? How does its essence exist? It does not come from any external object, nor does it exist anywhere, nor will it disappear anywhere. It is merely the manifestation of one's own mind, appearing as the deity, that is, the six entering consciousnesses appearing in the object of the six consciousnesses, and the basis from which it arises—the alaya consciousness, and the afflicted mind, these eight consciousness aggregates all appear as the body and wisdom of the deity. The General Sutra says: "The pure appearance of existence is the realm of deities and goddesses." It means that, in reality, the fundamental realm is the alaya consciousness, the self-born wisdom, the son of bodhicitta, the great bliss, the dharmakaya of the Buddha, or the deity of ultimate reality, its power or radiance manifests in a way that is free from obscurations, that is its essence. There is no separation from it. This that now appears as a deity is also due to the power of mental visualization, although it appears as body, speech, and mind vajra, if you search, you cannot find it as it is, therefore, this that cannot be named or indicated is the dharmakaya, the self-nature of ultimate reality. You should remember it like this. Among the six vows practiced by such a yogi, the most important is: towards the guru who reveals the oral instructions, one should maintain uninterrupted devotion and longing as if treating him as the real Buddha, this is the first. Turning the favorable conditions for meditation practice into helpers, making the key points of the oral instructions and books complete, this is the second. All unfavorable conditions, obstacles
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三、舍弃。（四）在行、住、坐、卧等一切行为中，不要从心中舍弃所修的禅定。（五）不舍弃所修的本尊，并最终完成其修持。（六）不要对本尊进行取舍，无论修持哪个本尊，都要明白一切佛的意趣都是同一的，修持一个本尊也就是修持一切佛。佛陀也是从证悟自心而来，除此之外没有其他可修的。本尊也是自心的显现，除此之外没有什么可修可证的。总之，一切佛都包含在本尊之中。修持众多本尊也是自心的显现，修持一个本尊也是自心的显现。要知道自己所修的本尊、修持的意义和行为，对于非器要极度保密隐藏。要安住于这六种修持的誓言之中。这些被称为与本尊相关的意义。第七，将本尊融入道中并进行修持：如此清晰稳固地生起次第后，布置自己所修本尊的修法坛城，端正仪轨，如法进行修持、念诵、供养、赞颂和会供等。如此修持禅定的果报有暂时和殊胜两种。首先，心专注于本尊，使根识向外境散乱的相续中断，出现五种殊胜的征兆，如根识之马所乘之风趋于内收等。以及见到佛菩萨进行辩法等，这些可以从幻化网的亲近仪轨中了解。这是总的《意集经》中所说的八种吉祥梦兆。首先是罪障和习气清净的征兆：裸身和不断洗涤等。梦见身体裸露，梦见不断洗涤，梦见进入清澈的河流并渡过，梦见游泳，梦见被雨水和瓶中的水洗浴，梦见自己的身体被火焚烧，梦见被风吹散，梦见身体碎裂等等，这些都是罪障和习气清净的征兆。梦见战争平息，疾病痊愈，
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Three, abandoning. (Four) In all activities such as walking, standing, sitting, and lying down, do not abandon the samadhi to be cultivated from the mind. (Five) Do not abandon the chosen deity you are practicing, and ultimately complete its practice. (Six) Do not accept or reject any yidam deity, but understand that whichever deity you practice, all Buddhas realize the same intention, so practicing one deity is practicing all Buddhas. Also, there is nothing to meditate on apart from realizing one's own mind. The yidam deity is also a manifestation of one's own mind, and there is nothing to accomplish or meditate on apart from that. In short, all Buddhas are included in the yidam deity. Whether you meditate on many yidam deities or one, know that it is a manifestation of your own mind. Keep your object of meditation, the meaning of meditation, and your conduct extremely secret and concealed from those who are not vessels. Abide by these six vows of meditation. These are called the meanings related to the deity. Seventh, taking the deity into the path and practicing: Having thus clearly and stably established the generation stage, arrange the mandala of the practice of your chosen deity, straighten the ritual text, and perform the practices such as meditation, recitation, offerings, praise, and tsog offerings according to the text. The result of meditating on samadhi in this way has two aspects: temporary and special. First, because the mind is focused on the deity, the continuity of the consciousness of the senses scattering to external objects is interrupted, and the five supreme signs appear, such as the winds mounted by the horses of the senses tending to turn inward. And seeing Buddhas and Bodhisattvas debating the Dharma, etc., can be learned from the approach manual of the Magical Net. This is from the general Collected Intentions Sutra, which explains eight auspicious dream signs. First, the signs of purifying sins and habitual patterns: being naked and constantly washing, etc. Dreaming of being naked, dreaming of constantly washing, dreaming of entering a clear river and crossing it, dreaming of swimming, dreaming of being bathed by rain and water from a vase, dreaming of one's body being burned by fire, dreaming of being scattered by the wind, dreaming of one's body being shattered into pieces, etc., these are all signs of purifying sins and habitual patterns. Dreaming of war subsiding, diseases being cured,
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从监禁中解脱，从刽子手那里逃脱，远离恶毒的众生，毒病痊愈，束缚解开，梦见砍断，这是脱离轮回恐惧的征兆。梦见像小床或四脚凳一样的高台，攀登树木、梯子等，向上行走，攀登山顶和佛塔，在空中搭梯子攀登，这是地位不断提升，获得土地的征兆。坐在高高的法座上，骑乘大象、狮子、鹏等鸟类，到达佛塔顶端和山顶，坐在高高的天空中，身体生出云彩，梦见坐在日月之上，这是压制土地，安住于土地的征兆，获得国王的敕令，成为断决他人口舌的证人，成为统治他人的官员，将世界分割，即划分区域和土地，将国土纳入统治之下，战胜战争，成为国王，梦见头上长出花朵，这是成为佛子的征兆。找到经书，书写，思考意义，为他人展示和讲解，观察和饮用镜子和盛满水的水瓶，饮用宝珠的流水，轮子落入手中，手抓住日月，须弥山从空中旋转，身体发出佛法之声充满三千世界，一切事物都显现为文字，看见三千世界，跨越四大部洲和附属小洲，到达须弥山顶看到各部洲，进入大海深处，手中拿着灯照亮世界，详细观察一切显现和存在，梦见观看太阳的精华，这是见到真理的征兆。此外，还有结合外在的热，征兆内在的热，自性秘密的热三种，这些是真实发生的，修行时会出现微尘，语言文字，心意手印，微细身等。