Chinese
转变。 也就是首先气息稳定之后，长久地凝视虚空，就会看到光明的先兆，出现类似烟雾或海市蜃楼的景象。 稳定之后，就会看到类似烟雾的景象。 稳定之后，就会看到类似萤火虫的光芒。 稳定之后，就会看到类似蜡烛的光芒。 稳定之后，一切都会像无云的虚空一样变得明亮，这就是达到标准的征兆。 这是指白天的情况。 如果在晚上观察，就会看到类似火焰的光芒逐渐增强。 内在的征兆是心变得越来越平静和清晰。 这样获得稳定的征兆之后，为了使心得到彻底的调伏，就要修习随念。 从上下任何一个门，以三密之相的光芒的舒放和收摄、大小和数量的多少来锻炼心的能力。 这样脉络调柔之后，学习三摩地，就像前面一样，凭借调柔能力的威力，获得自证智，无分别智显现，从而斩断一切障碍之网。 其他支分的功德是：通过各自的修习，就能领悟善逝。 从禅定中获得神通。 从气息和自在中产生光的坛城。 那么，什么是专注于身体、心和本尊的方式呢？ 专注于身体就是通过气息的门来专注。 也就是气息的自性，同样地，处所、对境、道路、事业、专注的方法和功德。 其中的气息的自性是：身体本身安住于五大自性中，所以气息的自性就是五大的自性。 其中，地的气息是坚硬而沉重的。 水的气息是缓慢而柔和的。 火的气息是轻盈而温暖的。 风的气息是轻盈而粗糙的。 空的气息是细微而难以察觉的。 气息的处所是心间的空隙和肺部的空隙。 气息的对境是，在内部普遍地运行于整个身体，主要从肚脐以上，到外部
English
Transformation. That is, first, after the breath is stabilized, if you gaze steadily at the sky for a long time, you will see the preliminary signs of light, appearing like smoke or a mirage. After it is stabilized, you will see something like smoke. After it is stabilized, you will see something like the light of a firefly. After it is stabilized, you will see something like the light of a candle. After it is stabilized, everything will become clear like a cloudless sky, and that is the sign of reaching the standard. This refers to the daytime. If you look at night, you will see the light like fire gradually increasing. The inner sign is that the mind becomes more and more peaceful and clear. Having obtained the sign of stability in this way, in order to obtain a completely tamed mind, one should practice mindfulness. From any of the upper or lower doors, one should train the mind's ability by the expansion and contraction of the light rays in the form of the three secrets, and by the size and number of them. Having thus mastered the channels, learning samadhi is that, as before, by the power of mastering the ability, one obtains self-awareness wisdom, and non-conceptual wisdom manifests, thereby cutting all the nets of obscurations. The merits of other limbs are: through individual practice, the Sugatas will be understood. From obtaining meditation, one obtains clairvoyance. From mastering the breath, the mandala of light arises. What are the ways to focus on the body, mind, and deity? Focusing on the body is focusing through the door of breath. That is, the nature of breath, and similarly, the place, the object, the path, the action, the method of focus, and the merits. Among them, the nature of breath is: the body itself abides in the nature of the five elements, so the nature of breath is the nature of the five elements. Among them, the earth breath is hard and heavy. The water breath is slow and gentle. The fire breath is light and warm. The wind breath is light and rough. The space breath is subtle and imperceptible. The place of breath is the empty space of the heart and the empty space of the lungs. The object of breath is that it circulates internally throughout the body, mostly from the navel upwards, to the outside.
Chinese
直到十六指宽的范围为止。气息的通道主要是从喉咙的秘密处到鼻孔。气息的作用有两种：执持的作用和作为的作用。其中，执持的作用是通过触觉对身体有益，并且也执持身体。作为心的坐骑，也执持心，因为执持身心二者，所以称为做执持命的作用。作为的作用是：在动的时候，身心二者也都随之动；不动的时候，二者也都不动。专注于气息的方法有很多，无论哪种都没有矛盾。简而言之，有与气息的性质相符的专注，和不依赖于性质的专注。其中，相符的是：从右边运行的是火和风的界；从左边运行的是地和水的界；从中间运行的是虚空的界。这样说，如果再细分，左右各自都有五种界完整地运行；如果粗略地总结，左右各自都显示为一种元素的成分。通过颜色、形状、大小和形态来分别专注。形态也专注为光、文字、符号和微细身等形态。不依赖于性质的是，不作任何区分，只专注于气息的内外运行。或者专注于任何一种符号的形态，或者专注于触觉也可以，仅仅是心不散乱地专注于此即可。一般来说，关于颜色和大小的缺点和优点是：诸界是具有刺激性的性质，因此，即使只是禅定的对境，在力量增强的时候，也有缺点和优点。其中，白色是平息刺激的性质；黄色是执持刺激的性质；红色是扩展刺激的性质；黑色是引发刺激的性质。触觉和大小也一样，如果专注于坚硬和粗大的，身体会感到不适；如果专注于微细和清澈如水月般的，专注于事物成分较小的，身体就不会感到不适。就这样。专注于气息的功德是：关于身体的形态，智者认为，观为唯一，观为实物，观为安乐和清净。
English
It extends up to sixteen finger-widths. The path of breath is mainly from the secret of the throat to the nostrils. The function of breath is twofold: the function of holding and the function of acting. Among these, the function of holding benefits the body through touch and also holds the body. It acts as a mount for the mind and also holds the mind. Since it holds both body and mind, it is called the function of holding life. The function of acting is: when moving, both body and mind move accordingly; when not moving, neither moves. There are many methods of focusing on the breath, and there is no contradiction in any of them. In short, there is focusing in accordance with the nature of the breath and focusing without relying on the nature. Among these, the one in accordance is: what flows from the right is the element of fire and wind; what flows from the left is the element of earth and water; what flows from the center is the element of space. It is said that if further divided, each of the right and left sides flows with five complete elements. If roughly summarized, each of the right and left sides is shown as a share of one element. Through the aspects of color, shape, size, and form, one focuses separately. Forms are also focused on as forms of light, letters, symbols, and subtle bodies. Not relying on the nature means without making any distinctions, focusing only on the movement of breath in and out. Or focusing on any one form of a symbol, or focusing on touch is also acceptable, it is enough to simply keep the mind focused without distraction. Generally, the faults and qualities of color and size that are known are: the elements are of a stimulating nature, therefore, even if it is only an object of meditation, when the power increases, there are faults and qualities. Among these, white is the nature of pacifying stimulation; yellow is the nature of holding stimulation; red is the nature of expanding stimulation; black is said to be the nature of arousing stimulation. Touch and size are also the same, if one focuses on what is hard and coarse, discomfort will arise in the body; if one focuses on what is subtle and clear like a reflection of the moon in water, focusing on a small component of things, discomfort will not arise in the body. That's it. The benefits of focusing on the breath are: regarding the form of the body, the wise consider it as seeing it as one, seeing it as a thing, and seeing it as blissful and pure.
Chinese
这些念头会转变，从而生起胜观。一旦获得心的安住，就能运用止观。同样地，也要将心专注于心上。心的自性是显现的界、妄念的界、以及对各个事物进行辨识的界。心的处所是骑在第五界的风上，安住在第五界的身体上。心的对境是：显现的对境是所有诸法；妄念的对境是心本身；辨识的对境是外在的诸根。心的道路是诸根。心的作用有两种：执持的作用是执持一切诸法；造作的作用是明显地造作一切善与非善的造作。专注于心的方法是：首先要能够运用专注于气息的方法，然后以正念和正知来摄持，专注于心如何生起，就能通达心的体性。专注的功德是：所有视我为真实、视常为真实、视事物为真实的念头都会转变，从而生起胜观。心变得堪能，从而获得止观。如此一来，在能够运用专注于身体和心之后，就应该专注于本尊。关于本尊，也稍微展示一下与身体和心相符的特征。也就是，本尊的自性是：法性清净、无分别的智慧、无所不知的智慧、调伏众生的色身、以及以各自的语言宣说圣法的语，是五法的自性。本尊的处所是：有情的身和心本身。本尊的对境是法界和慈悲的刹土。本尊的道路是没有来去，但本尊所要度化的对象是有情，有情的救护是本尊，成为两种关联之门和道路的是：有情与本尊相关联，道路之法，本尊与心相关联，经教之法。本尊的作用是：执持的作用是具足一切功德；造作的作用是救度有情。专注于本尊的方法是观想身体和心本身为本尊，也就是以三种瑜伽的方式：加持的方式，或者完全观察的方式，或者圆满的方式。
English
These thoughts will transform, thereby generating vipassanā. Once the abiding of the mind is attained, śamatha can be utilized. Similarly, the mind should also be focused on the mind. The nature of the mind is the realm of appearance, the realm of delusion, and the realm of distinguishing individual things. The place of the mind is riding on the wind of the fifth element, and it abides in the body of the fifth element. The objects of the mind are: the object of appearance is all dharmas; the object of delusion is the mind itself; the object of distinguishing is the external sense bases. The path of the mind is the senses. The function of the mind is twofold: the function of holding is to hold all dharmas; the function of doing is to manifestly create all virtuous and non-virtuous actions. The method of focusing on the mind is: first, one must be able to utilize the method of focusing on the breath, then hold it with mindfulness and awareness, and by focusing on how the mind arises, one will understand the nature of the mind. The benefits of focusing are: all thoughts of seeing self as real, seeing permanence as real, and seeing things as real will transform, thereby generating vipassanā. The mind becomes capable, thereby attaining śamatha and vipassanā. Thus, after being able to utilize focusing on the body and mind, one should focus on the deity. Regarding the deity, also briefly show the characteristics that are in accordance with the body and mind. That is, the nature of the deity is: the purity of dharmatā, non-conceptual wisdom, omniscient wisdom, the form body that tames beings, and the speech that teaches the holy Dharma in their respective languages, which is the nature of the five dharmas. The place of the deity is: the body and mind of sentient beings themselves. The objects of the deity are the dharmadhātu and the fields of compassion. The path of the deity is without coming and going, but the object to be tamed by the deity is sentient beings, and the refuge of sentient beings is the deity, becoming the door and path of two connections: sentient beings are connected with the deity, the Dharma of the path, the deity is connected with the mind, the Dharma of the scriptures. The function of the deity is: the function of holding is to possess all qualities; the function of doing is to liberate sentient beings. The method of focusing on the deity is to visualize the body and mind themselves as the deity, that is, in the manner of three yogas: the manner of blessing, or the manner of complete examination, or the manner of completion.
Chinese
也可以这样观修。功德是：两种资粮同时圆满。像这样次第修学三种所缘，次第解说的是，犹如初学儿童刚开始学习，实际上身体本身就是心的显现，心的自性就是本尊。因此，了知内外情器万法的自性都是本尊，这是最初认识本尊。中间认识本尊的修法，就是各种修法中所说的，以及上面所说的以禅定之理调伏自心的修法。最后指示可以实修的程度是：无相本尊的程度上面已经说过了。有相本尊的观修程度，也有本尊的十种譬喻，归纳起来有三种：亮晃晃、稳固固、明朗朗。其中，亮晃晃是没有造作，稳固固是没有动摇，明朗朗是没有遮蔽。没有造作是显现而无自性，犹如影像或水中月。没有动摇是没有受到掉举和昏沉的影响，犹如珍宝的光芒。没有遮蔽是具有前两者，没有不证悟的障碍和不明显的障碍，显现得非常清楚，如同眼睛无法直视一样非常明亮。这些是为那些想要如理修学的人所说的。那些被散乱和事务缠绕，不能如理修持的人，应当忆念大圆满的意义和本尊的自性，以它来摄持，也可以按照仪轨次第生起，或者一刹那圆满的方式，或者以串习的力量，或者以信心和慢心，不散乱地抓住心，进入念诵和禅定。念诵的时候，前面观想本尊也可以，不观想也可以，有间断也可以，没有间断也可以，观想事业或果报都可以，总之，像一心一意努力一样，力量和加持更大。总之，在本尊的真如中，有著名的六种本尊，法性本尊，胜义本尊，以及其他一切，心之别