English
From the deity marked with a white Hūṃ, Vajrasattva is white, with one face and two arms, holding a vajra and bell, embracing his consort. The consort, Vajra Proud Mother, is white, holding a curved knife and skull cup, embracing her consort. Both are adorned with bone ornaments and jewels. Visualize Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) on the forehead, Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) on the throat, and Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) on the heart. Dissolve all Buddhas into non-duality with Jaḥ Hūṃ Vaṃ Hoḥ (藏文：ཛཿཧཱུྃ་བཾ་ཧོཿ). Request that my sins and obscurations be purified. Having made this request, the stream of wisdom nectar descends, and contemplate that all outer and inner sins and defilements are purified. Recite the following mantra: ESHRI VAJRA HERUKA SAMAYA, MANU PALAYA, HERUKA TVENO PATISHTHA DRIDHO ME BHAWA, SUTOSHYO ME BHAWA, ANURAKTO ME BHAWA, SUPOSHYO ME BHAWA, SARVA SIDDHIMME PRAYACCHA, SARVA KARMA SUCHA ME, CHITTAM SHREYA KURU HŪṂ, HA HA HA HA HOḤ BHAGAVAN, VAJRA HERUKA, MAME MUNCA HERUKO BHAWA, MAHA SAMAYA SATTVA AH HŪṂ PHAT. Recite this. After completing this practice as much as possible, dissolve Vajrasattva into yourself. Dedicate the merit so that all sentient beings may attain Buddhahood. Recite Oṃ Vajra Muḥ (藏文：ༀ་བཛྲ་མུཿ) to the lama and retinue in front, and contemplate that they depart to their natural abode. Continue to practice until signs of purification of sins and increase of merit appear. This is the preliminary practice. Then, the main practice is summarized by the three purities. First, the purity of suchness, the method of viewing and meditating: First, if all outer and inner phenomena are examined, they have no direction or time. If they are divided by direction and time, they are not established as one. If there is no one, then many do not arise. Since there is no one and no many, existence is not allowed, and since there is no existence, independence is not established. Therefore, the nature of all phenomena is not established as the essence of either existence or non-existence, and is free from elaboration. The nature of one's own mind is also free from elaboration. Thus, through hearing and thinking, cut off the additions and subtractions, and when meditating, sit comfortably on a seat in the vajra posture. Taking refuge in the lama and the Three Jewels is the first branch. Then, to attain Buddhahood for the benefit of all sentient beings, for that purpose, remain in equanimity in suchness.
Chinese
修持菩提心是第二支。然后刹那间，将自己的身体观想为本尊，显现而无自性，如同镜中影像。稍作安住，这是第三支。然后观想头顶的殊胜上师，心想其为一切佛的本体，强烈地修持虔诚心，这是第四支。然后正行是如前一样，断除一切法无自性的戏论，如同晴空中的云朵消散，或水中冰块融化一般，一切分别念自然消失，安住在无分别的境界中。心中唯一修持无所缘和无执着，除此之外没有其他可修持的。这是正行的支分，即第五支。然后对于一切法无自性，由于未能如是证悟，而流转于轮回苦海中的一切众生，生起“多么可怜啊”的强烈慈悲心，这是后行的第一支，即第六支。然后以此善根，愿我和一切众生获得圆满佛果。如此回向。这是后行的第二支，即第七支。如是这七支即是安住。从安住中起身，进入各种行为时，对于显现、声音和感受的一切法，真实而言虽无自性，但显现如同梦幻和幻术一般，如此思念。对于任何事物都不执着和贪恋，对于好坏、苦乐也不生起喜悦或不悦，而是将显现视为相遇的对境来享用。如是修持真如的清净，就不会受到颠倒见的影响，并且在没有相和分别念的情况下，生起无分别的智慧，从而生起超越世间的智慧。这是修持真如的清净。然后修持分别生起诸佛清净次第，无论是圆满坛城，还是如一勇士之类，在圆满修持任何本尊之后。 身体跏趺坐，双手结禅定印，脊椎正直，将一切本尊形象观想为显现而无自性，如同镜中影像般清晰，双眼...
English
Cultivating the mind of bodhichitta is the second branch. Then, in an instant, visualize your own body as the deity of the yidam, appearing without inherent existence, like a reflection in a mirror. Abide in that for a while; this is the third branch. Then, visualize the supreme guru on the crown of your head, thinking of him as the essence of all Buddhas, and cultivate intense devotion; this is the fourth branch. Then, the main practice is as before, cutting off all elaboration on the absence of inherent existence of all phenomena. Like clouds clearing in the sky, or ice melting in water, all thoughts naturally vanish. Abide in a state of non-thought. The only thing to cultivate is the absence of focus and grasping in the mind; there is nothing else to cultivate. This is the branch of the main practice, the fifth branch. Then, regarding all phenomena as lacking inherent existence, and due to not realizing this, all sentient beings wander in the ocean of suffering in samsara. Generate intense compassion, thinking, "How pitiful!"; this is the first branch of the subsequent practice, the sixth branch. Then, with this root of virtue, may I and all sentient beings attain the state of perfect Buddhahood! Thus, dedicate the merit. This is the second branch of the subsequent practice, the seventh branch. Thus, these seven branches are the state of abiding. When arising from the state of abiding and engaging in various activities, all phenomena of appearance, sound, and experience, although truly lacking inherent existence, think that these appearances are like dreams and illusions. Without attachment or clinging to anything, and without being swayed by joy or sorrow due to good or bad, pleasure or pain, engage with appearances as encounters. Thus, by cultivating the purity of suchness, one will not be influenced by inverted views, and without signs or conceptualization, non-conceptual wisdom will arise, and transcendent wisdom will be born. This is practicing the purity of suchness. Then, cultivating the stages of separately generating the purity of the deities, whether it is a complete mandala or a single hero, after completely cultivating any deity. Sit in the vajra posture, place your hands in meditative equipoise, straighten your spine, and visualize all aspects of the deity as clear but without inherent existence, like a reflection in a mirror. Eyes...
Chinese
专注于清晰地观想细节。如果不清晰，就看所画的眉间轮，使其清晰。如果这样还不清晰，就在自己的额头中间画上眉间轮，在面前放置一个非常明亮的镜子，远近高低适中，然后照镜子。再闭上眼睛禅修，再看，再禅修。像这样反复做，观想就会变得清晰。然后，想象眉间轮存在，无论想要保持多久，都要禅修直到内心不再动摇。然后，专注于所有三只眼睛，像之前一样禅修。然后是整个头部，然后是整个身体，然后是坐垫，然后是坛城。如果禅修坛城，就禅修坛城的所有本尊，然后像之前一样禅修守护宫殿的轮。在眉间轮的禅定变得熟练之前，都要修习。这样，当对自生本尊的观想清晰时，将任何外在事物观想为自己的本尊，并保持专注。对此熟悉后，逐渐扩大范围，将自己所见的一切现象都观想为本尊，并使其熟悉。然后，扩大自己所观想的本尊和坛城的范围，最终观想遍及整个世界。然后，逐渐将本尊和坛城的范围缩小，最终观想在一个非常小的芥子大小的空间里，本尊或坛城完整地存在并清晰显现。这些观想的次第，也像眉间轮的观想一样，反复禅修直到熟练。当对这些熟悉后，即使观想芥子大小的本尊和坛城遍布广阔的世界，也要观想世界不会变大，本尊的身躯也不会变小，并禅修直到这种禅定完全熟练。同样，在像芥子一样小的空间里观想非常广阔的坛城，也要观想本尊和坛城不会变小，芥子也不会变大，并以这种方式禅修使其熟悉。所有这些本尊的形象也
English
Focus on clearly visualizing the details. If it is not clear, look at the drawn eyebrow chakra to make it clear. If it still does not become clear, draw the eyebrow chakra in the middle of your forehead, place a very bright mirror in front of you, at a suitable distance and height, and then look at it. Then close your eyes and meditate, then look again, then meditate again. By doing this repeatedly, the visualization will become clear. Then, imagine that the eyebrow chakra exists, and meditate until the mind no longer wavers, no matter how long you want to maintain it. Then, focus on all three eyes and meditate as before. Then the entire head, then the entire body, then the seat, and then the mandala. If you meditate on the mandala, meditate on all the deities of the mandala, and then meditate as before on the wheel that protects the palace. Practice until the meditation on the eyebrow chakra becomes familiar. In this way, when the visualization of the self-generated deity is clear, visualize any external object as your own deity and maintain focus. After becoming familiar with this, gradually expand the scope, visualizing all the phenomena you see as deities and making it familiar. Then, expand the scope of the deity and mandala you are visualizing, and finally visualize it pervading the entire world. Then, gradually reduce the scope of the deity and mandala, and finally visualize the deity or mandala completely existing and clearly appearing in a very small space the size of a mustard seed. These stages of visualization should also be meditated on repeatedly until they become familiar, just like the visualization of the eyebrow chakra. When you are familiar with these, even if you visualize the deity and mandala the size of a mustard seed pervading the vast world, you should visualize that the world does not become larger and the body of the deity does not become smaller, and meditate until this meditation is completely familiar. Similarly, when visualizing a very vast mandala in a space as small as a mustard seed, you should visualize that the deity and mandala do not become smaller and the mustard seed does not become larger, and meditate in this way to make it familiar. All these forms of the deities also