Chinese
对于那些只专注于一个的人来说，讲述了通过冥想一个神来冥想一切的方式：皈依并发菩提心后，如《秘密藏续》所说： 这无根的心性，是诸法之根。心性是文字的自性，文字是如意宝云。 以及，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）是不空和非空的，中观也不是可以被指向的。一切唯名，一切佛，都安住在文字的行列中。 念诵阿阿阿（藏文：ཨ་ཨ་ཨ，梵文天城体：अ अ अ，梵文罗马拟音：a a a，汉语字面意思：无 无 无）时，从诸法不一不异的境界中，在无云晴空的虚空中，在太阳和月亮光芒四射的中心，观想本初佛普贤王如来和普贤王佛母无二无别，具有平等安住的手印，法身的自性，没有装饰和服饰，从五色光芒的栅栏和帐篷的中央楼阁的光芒中，观想整个虚空被照亮，一切显有都燃烧成光。然后尽可能地念诵嗡啊吽阿阿（藏文：ༀ་ཨཱཿཧཱུྃ་ཨ་ཨ，梵文天城体：ॐ आः हूँ अ अ，梵文罗马拟音：om ah hum a a，汉语字面意思：嗡 啊 吽 阿 阿），最后安住在虚空的境界中。这样就等于冥想了所有的坛城，因为冥想了所有坛城的来源。 《秘密藏续》中说：虚空晴朗的境界，日月，观想智慧之王，就等于冥想了所有诸佛的坛城。 然后，讲述了通过冥想一个圆满次第来冥想一切的方式：在这样冥想的心中，观想一个明亮而无念的、燃烧的光团，具有五种智慧的光芒，保持专注而不散乱。当缓慢地进行呼吸而不动摇时，经过一段时间，当没有目标时，就会在法性平等性的智慧中，体验到不一不异的境界，并能日夜安住其中。会出现光和彩虹的显现，能看到佛的净土，白天和黑夜融合，因此，各自的觉性智慧中会生起无有光明生灭的意义。这也是因为自己的心性本来就安住于此，所以通过清晰地认识到这一点，就能成就佛果，除此之外没有其他成就的方式。 正如那部经中所说：无论从四个时间和十个方向的哪里，都无法找到圆满的佛。
English
For those who focus solely on one, the way to meditate on everything by meditating on one deity is explained: After taking refuge and generating Bodhicitta, as it appears in the Guhyagarbha Tantra: This rootless nature of mind, is the root of all dharmas. The nature of mind is the nature of letters, letters are wish-fulfilling jewel clouds. And, A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: Without) is neither empty nor non-empty, and the Middle Way is also not something that can be pointed to. Everything is just a name, all Buddhas, abide in the rows of letters. By reciting A A A (Tibetan: ཨ་ཨ་ཨ, Devanagari: अ अ अ, Romanized Sanskrit: a a a, Literal Chinese meaning: Without Without Without), from the state of non-duality of all dharmas, in the unobstructed center of the cloudless sky, in the center where the sun and moon radiate light, visualize the primordial Buddha Samantabhadra and Samantabhadri inseparable, with the mudra of equal abiding, the nature of Dharmakaya, without ornaments or attire, from the light of the five-colored light fence and the central pavilion of the tent, visualize the entire sky being illuminated, and all phenomena burning into light. Then recite Om Ah Hum A A (Tibetan: ༀ་ཨཱཿཧཱུྃ་ཨ་ཨ, Devanagari: ॐ आः हूँ अ अ, Romanized Sanskrit: om ah hum a a, Literal Chinese meaning: Om Ah Hum A A) as much as possible, and finally rest in the state of the sky. By doing so, one will have meditated on all the mandalas, because one has meditated on the source of all mandalas. The Guhyagarbha Tantra says: In the clear realm of space, the sun and moon, meditate on the King of Wisdom, and one will have meditated on all the mandalas of the Victorious Ones. Then, the way to meditate on everything by meditating on one completion stage is explained: In the heart of such meditation, visualize a bright and non-conceptual, burning ball of light, with the radiance of the five wisdoms, maintain focus without distraction. When breathing slowly without moving the air, after a period of time, when there is no object, one will experience the state of non-duality in the wisdom of the equality of Dharmata, and be able to abide in it day and night. Manifestations of light and rainbows will appear, one will be able to see the pure lands of the Buddhas, and day and night will merge, therefore, the meaning of the absence of arising and ceasing of light will arise in one's own awareness wisdom. This is also because one's own nature of mind has always abided in this way, so by clearly recognizing this, one can attain Buddhahood, and there is no other way to attain it. As that very text says: From wherever in the four times and ten directions, one cannot find a perfect Buddha.
Chinese
转变。心性即是圆满的佛陀。不要在其他地方寻找佛陀。如是之生圆次第，与所有生圆次第的坛城相结合，成就一切悉地，稍微的仪轨缺失也不会成为成就的障碍等等，具有无量的功德。如彼经云：以善妙结合一切坛城故，一切坛城皆得成就。即使仪轨有剩余或不完整，亦能清净过失而无有罪过。如是说。现在略微展示如前所说观修广大坛城的支分。也应按此次第修学。首先，修学如是性等的三个三摩地，直至次第出现证相。然后，从白色阿字放出和收摄微细的阿字，进行阿丽和嘎丽的放出和收摄。观修任何本尊的种子字也应如此。如彼经云：阿，从极稳固的白色阿字中，放出极其微细的阿字。清晰显现充满一切方，即使收摄也稳固而不增不减。从中放出和收摄所有显明炽燃的名言组合也同样。如是说。如是观修本尊的种子字，直至目标不清晰为止。其功德是长寿、无病、能断除鬼魔障碍，不被阻碍，成就四种事业的次第，并与殊胜的果位相结合。如彼经云：此乃金刚悉地的，稳固生起智慧之因。如是说。然后依次观修本尊的身相、装饰和心间的字。然后观修佛母。然后依次观修不动佛等眷属，直至门神，观修一个完整的坛城。此时，会出现圆满资粮道的证相。然后观想前方鼓包中不动佛主眷，后方观想无量光佛主眷的圆满坛城，这是第三组坛城，即修学身语意。然后观想南方和北方的鼓包中宝生佛和不空成就佛的圆满坛城，这是功德事业，即第五组坛城。也是门
English
transformation. The nature of mind is the perfect Buddha. Do not seek the Buddha elsewhere. Such generation and completion stages combine with all mandalas of generation and completion stages, accomplishing all siddhis, and even slight omissions in rituals do not become obstacles to accomplishment, and so on, possessing immeasurable qualities. As it says in that very text: By excellently combining with all mandalas, all mandalas will be accomplished. Even if the ritual is excessive or incomplete, it will purify faults and be without দোষ. Thus it is said. Now, I will briefly show the parts of meditating on the expanded mandala as described above. It should also be studied in this order. First, study the three samadhis, such as Suchness, etc., until the signs of attainment appear in sequence. Then, by emitting and withdrawing subtle A's from the white A, emit and withdraw Āli and Kāli. The seed syllable of whichever deity is being meditated upon should also be done in the same way. As it says in that very text: A, from the extremely stable white A, emit extremely subtle A's. Having clearly manifested to fill all directions, even when withdrawn, it is stable without increasing or decreasing. Likewise, emit and withdraw all the clear and blazing collections of names from it. Thus it is said. In this way, meditate on the seed syllable of the deity until the object is not clear. Its qualities are longevity, freedom from illness, the ability to cut off demonic obstacles, being unhindered, accomplishing the sequence of the four activities, and being united with the supreme state. As it says in that very text: This is the cause of the stable arising of Vajra siddhi, which is wisdom. Thus it is said. Then, gradually meditate on the deity's body, ornaments, and the letters in the heart. Then meditate on the Mother. Then, gradually meditate on the retinue, such as Akshobhya, up to the gatekeepers, meditating on one complete mandala. At that time, the signs of completing the accumulation path will appear. Then, visualize the complete mandala of Akshobhya and his retinue in the bulge in front, and Amitābha and his retinue in the back, which is the third group of mandalas, i.e., studying body, speech, and mind. Then, visualize the complete mandalas of Ratnasambhava and Amoghasiddhi in the bulges in the south and north, which are qualities and activities, i.e., the fifth group of mandalas. Also the door
Chinese
父父和母母，不必观想所有坛城之外的根本，因为是由一个坛城所包含的坛城。而且，这四个方向的门是所有坛城的四个方向的门。例如，东方凸起处的铁钩父父和母母在下方，是东方的门；右边宝生佛下方的索父父和母母是南方的门；西方和北方也是如此。所有这些神，无论从哪个方向看，都是以面见他的方式显现的。正如经文所说：“在所有方向上，面容都清晰可见。”在观想时，所有这些都观想为朝向主尊。在那时，四加行的功德就圆满了。然后，在四个方向、上下两个方向，共六个方向上观想五种坛城，即东方观想金刚萨埵的坛城，像这样有五个五组；南方、西方和北方也观想其他三个的五个五组；中央观想毗卢遮那佛的坛城五个五组，总共二十五个坛城，神的数量也是根本坛城的四十二个，凸起处的三十八个，总共一百七十个，五个组共八百五十个，这样观想就圆满了见道的功德。然后，显现佛陀千尊和两万俱胝，七地以下都圆满了。然后，观想虚空无边无际，这就是任运成就的桑耶寺坛城，清净三者的功德就圆满了。这些的教证非常多，所以没有列出。这种方式是从幻化网大续中宣说的。有些人也通过诸神的身体、语言、意加持之神，头饰之神，以及心中的智慧菩萨的区分来区分。在《秘密藏续》等中应该理解。这些已经解释了包括引申意义在内的内容。第三个共同意义是回向善根：现在回向善根。如此殊胜秘密无上心髓，愿以此力于嘿噜嘎吉祥城中，一切众生从此业惑轮回中，疲惫之心皆得安息！如此发愿，以无上善根之殊胜力量，愿一切众生皆能脱离烦恼嬉戏之轮回城，到达嘿噜嘎之城
English
The Father-Fathers and Mother-Mothers: One need not meditate on anything outside of the root of all those mandalas, because it is a mandala contained by a single mandala. Moreover, those gates of the four directions are the gates of the four directions of all the mandalas. For example, the Iron Hook Father-Father and Mother-Mother at the eastern protuberance are the gate of the eastern gate; the Lasso Father-Father and Mother-Mother below Ratnasambhava on the right are the southern gate; the west and north are also the same. All those deities, no matter which direction one looks from, appear in a way that they are facing him. As it says in that very text, "In all directions, faces are clearly visible." When meditating, all of those are meditated upon as facing the main deity. At that time, the qualities of the four paths of union are perfected. Then, meditating on the five types of mandalas in the four directions, the two above and below, which are six in total: In the east, the mandala of Vajrasattva, like that, five sets of five. In the south, west, and north also, five sets of five of the other three. In the center, the mandala of Vairochana, five sets of five. In total, twenty-five mandalas, and the number of deities is also forty-two of the root mandala, thirty-eight of the protuberances, totaling one hundred and seventy, five groups with eight hundred and fifty. By meditating like that, the qualities of the path of seeing are perfected. Then, the thousand Buddhas of Manifestation and two hundred million kotis, up to the seventh level, are perfected. Then, meditating on the endless expanse of space, that is the Samye spontaneously accomplished mandala, and the qualities of the three purities are perfected. There are very many scriptural sources for these, so they are not listed. This method is explained in the Great Net of Illusion. In some, there are also distinctions made by the deities who bless the body, speech, and mind of the deities, the deities of the head ornament, and the wisdom beings of the heart. These should be understood in the Secret Essence and so forth. Those have explained the meaning along with the implications. The third general meaning is the dedication of merit at this time: Now, the dedication of merit. Thus, by this supremely secret, unsurpassed essence, may we live near the glorious city of Heruka, and may the weary minds of all beings in this karma and affliction existence find rest! Thus praying, by the power of the unsurpassed and marvelous merit, may all beings be liberated from the city of samsara, which is tormented by afflictions, and reach the city of Heruka.
Chinese
愿从初始就自然成就的终极之境，毫不费力地前往，喜悦地呼吸，在解脱之法的良好状态中安息。愿善聚山峰之面上，极明亮之，无量智慧日月之轮，定能摧毁众生四大部洲之黑暗，照亮解脱之善道。愿无量大海之中央，精华之主，二资粮龙王珍宝顶饰，消除所有众生的衰败，以如意之法雨充满一切。愿殊胜大乘之座驾，以强大之力，彻底承载三有众生之重担，将一切转为菩提道，行进于大解脱之城。大圆满心性休息中，生圆双运品第九之释。如此简要地展示了具有支分的成熟解脱之道，而其精髓，即见、修、行三者。第十品，证悟基础之智慧，不落两边的见，有九个总义： 阐述一切法趣入于自性无生； 阐述证悟彼之见； 阐述所净； 阐述能净； 阐述不以宗派之词句证悟； 复述； 以证悟断定； 宣说显现心性本解脱； 回向此品之善根。第一个总义，阐述一切法趣入于自性无生，即：