English
Regarding the six types of beings, examine and contemplate suffering in sequence. Etc., as the third contemplates the suffering of the six types of beings, etc., as shown by three key points, one should explain in detail and guide meditation. Within this scope, one should explain in detail, as in common scriptures, the difficulty of obtaining leisure and endowment, impermanence, the suffering of karmic results, samsara, etc., so that genuine renunciation and intense sadness arise, and one gains firm faith in karmic results. Fifth, Guru Yoga, as stated in the "Five Nails Sutra": All Sugatas of the three times, through compassion, work for the benefit of beings, but I wander in the realm of samsara. The Guru who now shows the definitive meaning is truly an emanation of the Buddha, of great kindness. From "Just as a wish-fulfilling jewel arises effortlessly for a Chakravartin king" to "Just as when a Chakravartin king passes away, the jewel also returns to the ocean, so too, for those with wrong views, the Guru himself passes into the pure land, along with the metaphor and meaning, one should practice Guru Yoga." Between these, recite the words and remember the meaning of the phrases. The method of practicing Guru Yoga is: The yoga of the Guru, the secret essence of the heart, which appears separately in one's own Dharma collection, I, Padmasambhava, will explain. Hūṃ! One's own body is without attachment, above the lotus and sun and moon on the crown of the head, a cushion of stacked silk brocades, and above that, Guru Dragpo Tsal. Thus, up to "The mind is endowed with fierce wrath." That is to say, in general, there are three ways to meditate on the Guru: meditating in a crowd, meditating on a high platform, and meditating in the manner of the all-encompassing jewel. Here, one should meditate in the manner of the all-encompassing jewel. Because it is said therein: Buddhas and yidams of the three times, the pure lineage Gurus, each shining with light, merge into the body of Mahaguru. To the nature of the all-encompassing Guru, I prostrate with single-pointed devotion, offer the offerings of non-dual play, and strive for the siddhis of body, speech, and mind. Therefore, on one's own crown, visualize the root Guru himself in the form of Vajra Dragpo Tsal, and to that, the Buddhas and yidams of the three times, peaceful and wrathful, and the minds of all the lineage Gurus
Chinese
通过光芒迎请并融入，变得光彩夺目，具有光泽，这即是三宝、三根本的总集之体性。以虔诚之心顶礼膜拜，将实物和意幻的供品作为无二的盛大游戏来供养，需要渴望获得身语意的所有成就。正如经文中明确说到的，观修成总集宝珠之法，将上师观想得过高，我认为这与经文的意义相悖。祈请文是：嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，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）。于下密法界之宫殿中，祈请普贤大乐黑汝嘎。从这句开始，直到“祈请毫不费力地自然成就”为止，按照通常的方式，从取藏大师的传承方式，如同持明者、桑吉央赞等传承的特殊祈请文一样，一心一意地祈请。最后不需要接受四灌顶等繁琐的步骤，因为在前面的延续中说：“上师如光般融化，从我的顶轮融入，平凡的身体融化为光，我的身语意三者，转变为大 गुरु（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：上师）之体性，于自性觉性上师的境界中，片刻不散乱地放松安住。之后从上师的形象中升起，将一切视为三身上师。”因此，上师金刚猛厉力以极大的喜悦如光般融化，依靠融入自己的顶轮，自己所显现的平凡之身也融化为光蕴大乐之相，观想自己的身语意三者与上师的身语意无别，是自性觉性上师猛厉力的体性。于不造作的状态中，放松安住。后得时，将所显、所闻、所觉的一切都观为三身上师的自性并明观。像这样，共同的前行以五种要诀调伏自相续非常重要，因为在本来清净的窍诀文中说：如果未先生起皈依和发心，就不会进入内道佛教，所以无论做什么都要以皈依和发心来摄持。如果我执没有解脱，觉性的光芒就不会显现，所以要供养内外秘密的供品。如果未清净业障，就不会获得菩提，所以要精进于罪障清净之法。如果不思维六道众生的痛苦，就不会对善业产生兴趣。
English
Through the rays of light, inviting and merging, becoming radiant and possessing splendor, this is the very essence of the union of the Three Jewels and Three Roots. With faithful devotion, prostrating and offering both actual and mentally created offerings as a non-dual great play, it is necessary to aspire to effortlessly attain all the accomplishments of body, speech, and mind. As it is clearly stated in the scriptures to meditate in the manner of the union of all as a wish-fulfilling jewel, I think that meditating on the Lama as being too high is contrary to the meaning of the scriptures. The supplication is: Om（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Ah（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）, Hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）. In the palace of the Dharmadhatu of Akanishta, I supplicate Kuntuzangpo Chemchok Heruka. From this point until "Please accomplish effortless spontaneous perfection," in the usual way, from the lineage of the great treasure revealer, like the special supplications of the lineage of Rigdzin Sangye Lamzang, supplicate with one-pointed devotion. Finally, there is no need for elaborate procedures such as receiving the four empowerments, because in the continuation of the previous section it says: "The Lama melts into light, dissolving into my crown. This ordinary body dissolves into light. My body, speech, and mind, transform into the essence of Maha Guru（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：上师）. In that state of self-aware Lama, relax and rest without distraction for a moment. Then arise in the form of the Lama, view everything as the Three Kayas Lama." Therefore, may the Lama Dorje Drakpo Tsal, with great delight, melt into light, and relying on dissolving into my crown, may this ordinary-appearing body also dissolve into the form of a great bliss of light, and may my body, speech, and mind be considered inseparable from the Lama's body, speech, and mind, as the essence of self-aware Lama Drakpo Tsal. In an unfabricated state, relax and rest evenly. In the post-meditation, view and clarify all appearances, sounds, and awareness as the nature of the Three Kayas Lama. Thus, it is very important to tame the mind-stream with the five common preliminary practices, because in the Kadak instruction text it says: If refuge and bodhicitta do not precede, one will not enter the Buddhist Dharma, so whatever you do, be sure to be embraced by refuge and bodhicitta. If self-grasping is not liberated, the radiance of awareness will not arise, so offer outer, inner, and secret offerings. If obscurations are not purified, enlightenment will not be attained, so diligently engage in the practice of purifying sins. If you do not contemplate the suffering of the six realms, you will not be interested in virtuous actions.
Chinese
因为陷入轮回的痛苦中，所以要再三计算痛苦。如果没能亲眼见到上师佛，就难以用加持解脱自己的相续，所以要思念功德，修上师瑜伽。因为这样说的缘故。第二、不共的摄心分三：身于本尊摄心，语于咒语摄心，心性于手印摄心。其中第一是笔记根本里说的：上师融入自身，此身转为本尊。显空无执，于本尊摄心。粗细部分，全部都摄心。这是所说的意思。身体本尊坛城的修法是弓里说的：嘛哈咕噜多吉扎波匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！你就是我的化身，所以要清楚地观想！如是说。此时，从意修自己的伏藏法本生起次第中清楚的部分，在这里摘录。自己念诵 吽 吽，刹那间忆念圆满，成为名为嘛哈咕噜莲花生金刚猛厉力（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的本尊。身显现为怖畏的形象，语发出威猛的吼声，心具有猛烈的力量，处于威严和嬉戏的姿态，右手上扬指向天空，拿着九股金刚杵，左手拿着金铃放在腰间，用六种骨饰和珍宝头饰，以及蛇的镯子装饰，具有九种忿怒威猛的舞姿，三眼如日月交替般注视，牙齿如堆满的雪山般露出，胡须如劫末之火般燃烧，口中发出吽（藏文，梵文天城体，梵文罗马拟音，种子字）的声音如雷鸣般，身穿紫色的丝绸法衣，用八种尸陀林的服饰装饰，头顶的头发用骨头装饰，双脚以伸展的姿势站立，在日月莲花座上，坐在践踏罗刹男女的座垫上，在如劫火般燃烧的火焰中威严地站立，成为能掌控三界，以威力压服三有的自性。这样口中念诵，并清晰地观想生起次第。也就是说，显现的同时是空性的，空性的同时又显现清晰，安住在无有执着的境界中。如果产生分别念，首先要对粗细部分摄心。我无论何时都不是普通人，而是自明觉显现为本尊身，是金刚
English
Because of being caught in the suffering of samsara, one should repeatedly calculate the suffering. If one cannot see the Lama Buddha directly, it is difficult to liberate one's own continuum with blessings, so one should contemplate the qualities and practice Lama Yoga. This is why it is said. Second, the uncommon mind-holding has three aspects: holding the mind on the body as a deity, holding the mind on speech as mantra, and holding the mind on the nature of mind as a mudra. The first of these is from the root text of the notes: The Lama merges into oneself, this body transforms into a deity. Appearances are empty and without grasping, holding the mind on the deity. Holding onto all parts, both gross and subtle. This is the meaning of what is said. The method of meditating on the mandala of the body deity is from the bow: Maha Guru Dorje Drakpo Tsal! You are my representative, so meditate clearly! As it is said. At this time, from the mind practice, one's own treasure text, the clear part of the generation stage, is extracted here. By reciting Hūṃ Hūṃ oneself, in an instant of recollection and completion, one becomes the deity called Maha Guru Padmasambhava Dorje Drakpo Tsal. The body is shown in a terrifying form, the speech proclaims a fierce roar, the mind possesses fierce power, residing in a majestic and playful posture, the right hand raises a nine-pointed vajra of lightning into the sky, the left hand holds a golden bell at the waist, adorned with six bone ornaments and a jeweled crown, and snake bracelets, possessing nine wrathful and terrifying dances, the three eyes gaze like the intertwining of the sun and moon, the teeth are bared like a mountain of snow, the beard blazes like the fire at the end of time, the sound of Hūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) from the mouth roars like thunder, wearing a purple silk cloak and adorned with eight charnel ground garments, the hair on the head is adorned with bones, the two feet stand in a stretched posture, on a sun and moon lotus seat, sitting on a cushion of trampled Rakshasa male and female demons, standing majestically in the midst of flames blazing like the fire of the eon, becoming the nature of subduing the three realms and overpowering the three existences with power. Thus, one recites and clarifies the generation stage. That is to say, while appearing, it is empty; while empty, it appears clearly, and one remains in a state of non-attachment. If discursive thoughts arise, one should first hold the mind on the gross and subtle parts. I am never an ordinary person, but self-awareness arises as the body of a deity, a vajra.
Chinese
思维方式是，要以自己是忿怒尊力量的实际体现这样的优越感来摄持。粗略的思维方式是，观想本尊身体呈深蓝色，燃烧着，具有威慑的形象，发出忿怒的怒吼声。为了调伏那些难以调伏的众生，他带着忿怒的威严。思维方式是，观想本尊以一种威严和嬉戏的姿态安住。细致的思维方式有两种，首先是思维有装饰的形象：右手高举着九尖的天铁金刚杵，左手靠在金铃的口边。六种骨饰是：头顶上，头发结成束，从发髻上垂下三十二个骨骼网眼和装饰物。颈部装饰着十六个骨骼网眼的项链。前后佩戴着由八个双排人头骨念珠组成的饰品。下半身在虎皮裙之上，覆盖着四十四个骨骼网眼。手脚的踝骨上戴着骨制的手镯和三个脚镯，这就是六种骨饰。头发的间隙中，有五个干骷髅，上面装饰着珍贵的发饰，象征着五部佛。五种蛇类装饰着头发、耳朵、颈部、手脚和项链。佩戴着珍贵的耳环和骨制的鼻环，具有九种舞蹈的姿态。三只眼睛像太阳和月亮一样，眼球转动着凝视。牙齿和獠牙像雪山一样洁白，张开着，发出像龙吟一样的“吽” （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的声音。胡须、眉毛和髭须像火焰一样燃烧。穿着深紫色的丝绸披风，上面覆盖着耕牛的皮革。额头上有一大堆灰烬。脸颊和鼻尖上涂有红色的血点。喉咙里画着酥油的图案。戴着由三个干的、湿的和腐烂的头骨组成的项链，或者只戴着湿头骨的项链。也就是说，干骷髅的头饰和湿头骨的项链是两种装饰品。耕牛皮、虎皮和人皮是三种衣服。灰烬、酥油和血是三种涂抹物，被称为八种尸陀林的装饰。