English
Having matured, one engages in the practice of the path, which has three aspects: the guidance on the generation stage mudrā of the body, the guidance on the mantra recitation of speech, and the guidance on the completion stage, the suchness of mind. First, on a comfortable seat, one aligns the body posture with the common seven-point posture. How to meditate has two aspects: accomplishing the mandala of inseparable samaya and wisdom beings, and training in the appearance and attachment to the deity, the main object of focus. First, initially, within the protective circle in the center of the support, generate the deity, then invite and absorb the wisdom being. This has two aspects: generating the mandala of the form of concentration, and inviting and absorbing the mandala of self-nature wisdom. The first has two aspects: laying the foundation with the three causal samādhis, and generating the mandala of the support and the supported as the result. The first has three aspects, the Thatness Samādhi: Like this, all these phenomena of appearance and sound of self and others vanish like a rainbow disappearing into the sky. After resting slightly in a state of mind without appearance, recite the mantra of śūnyatā (藏文：ཤུ་ནྱ་ཏཱ，梵文天城体：शून्यता，梵文罗马拟音：shunyata，汉语字面意思：emptiness), and contemplate the reality of all phenomena, unborn from the beginning, emptiness free from elaboration, the self-arisen wisdom, the essence of the Sugata, as 'I am.' Also, all the main objects of focus in the generation stage must possess the three qualities of purification, completion, and maturation. Therefore, this purifies and cleanses death and the intermediate state. Because it cultivates the seed for manifesting the Dharmakāya, it arranges the interdependent conditions for perfecting the result. Because it lays the foundation for the arising of the meaning of the upper path, the clear light of the completion stage, in the continuum, it becomes a cause of maturation. Here, one should also cultivate the pride of connecting the basis and the result, saying, 'The purification of death and the intermediate state is the Dharmakāya.' Understand that the following ones should be inferred similarly. Second, Universal Appearance: Like a rainbow arising from the sky, from that state of reality free from elaboration, for these beings who have not realized it in that way, although universal appearance is appearance, it is also empty of truth, in an illusory realm, great compassion, unattached and illusory, appears pervasively, contemplating that they will be placed in the supreme state of enlightenment. This purifies the intermediate state. It arranges the interdependent conditions for perfecting the result as the Sambhogakāya. It lays the foundation of great compassion, the cause for the arising of the deity of union from the clear light. Third, the Causal Samādhi: The self-awareness Hūṃ uniting emptiness and great compassion.
Chinese
观想白色的益西（藏文：ཡིག་དཀར་པོ།），是安乐、明亮、空性的自性。专注一心地安住于此，直到生起明晰稳定的觉受。这能净化投生之处贪欲的识。果位是，成就从报身显现随所化众生的化身的缘起。奠定生起圆满次第智慧本尊的基础。第二，有三种：观想守护轮，观想所依的坛城，观想能依的本尊坛城。第一是：从根本的吽字（藏文：ཧཱུྃ།）放出光芒，观想在坚不可摧的金刚地基上，一个高广的帐篷内有金刚的帷幔。外面悬挂着金刚网，并用金刚链条捆绑。顶端以半个金刚杵为标志。从这些之中，无边无际地燃烧着智慧之火，无论如何也无法摧毁。这能净化来世投生之处的违缘障碍。果位是，成就降伏四魔的缘起。在圆满次第时，奠定断除命脉、气、明点之障碍和歧途的基础。第二是：在守护轮内，从根本的吽字（藏文：ཧཱུྃ།）中，化出ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉），ཡྃ་（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：央），རྃ་（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让），བྃ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺），ལྃ་（藏文，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗），སུྃ་（藏文，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：苏），这些依次向下形成：虚空、风、火、水、土的坛城，以及须弥山。在其上，形成金刚沙，将金刚墙范围内的所有下方地基都平整地铺开。在中央，在一个具有珍宝自性的莲花花瓣展开的圆形扁平莲心上，有一个与花蕊宽度相同的日轮。在其中心，观想十二辐的杂色金刚，一个接一个地依次观想。这些能净化众生所出生的器世间，即由五大元素和须弥山构成的基础。果位是，成就诸佛成道的净土，象征五方佛母的虚空，圆满于法界中的缘起。在圆满次第时，五大元素和须弥山是五脉轮和中脉，莲花和日轮的十字交汇是脉轮和气脉明点。奠定使这些变得柔软调顺的基础。在杂色金刚之上，从根本的吽字（藏文：ཧཱུྃ།）中，化出भ್ರुं字（藏文：བྷྲུཾ།），完全转变，形成四方形的宫殿。
English
Meditate on the white Yi Ge (Tibetan: ིག་དཀར་པོ།), which is the nature of bliss, clarity, and emptiness. Single-pointedly abide in this, until the experience of clarity and stability arises. This purifies the consciousness with attachment to desire in the place of birth. The result is to arrange the auspicious coincidence of manifesting the Nirmanakaya that tames beings from the Sambhogakaya. Lay the foundation for arising as the wisdom deity of the Completion Stage. Second, there are three: meditating on the protection wheel, meditating on the mandala of the support, and meditating on the mandala of the supported deity. First is: From the root Hum syllable (Tibetan: ཧཱུྃ།), rays of light emanate, and meditate on an indestructible vajra ground, within a high and vast tent with vajra curtains. Outside, a vajra net hangs, bound by vajra chains. The top is marked with a half-vajra scepter. From these, an immeasurable fire of wisdom blazes, impossible to destroy in any way. This purifies the obstacles that hinder rebirth in the next life. The result is to arrange the auspicious coincidence of subduing the four maras. At the time of the Completion Stage, lay the foundation for cutting off obstacles and wrong paths of the life force, channels, winds, and bindus. Second is: Within the protection wheel, from the root Hum syllable (Tibetan: ཧཱུྃ།), emanate ऐ (Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, literal Chinese meaning: Ai), यं (Tibetan, Devanagari: यं, Romanized Sanskrit: yaṃ, literal Chinese meaning: Yang), रं (Tibetan, Devanagari: रं, Romanized Sanskrit: raṃ, literal Chinese meaning: Rang), वं (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, literal Chinese meaning: Wang), लं (Tibetan, Devanagari: लं, Romanized Sanskrit: laṃ, literal Chinese meaning: Lang), सुं (Tibetan, Devanagari: सुं, Romanized Sanskrit: suṃ, literal Chinese meaning: Su), these sequentially form downwards: the mandalas of space, wind, fire, water, and earth, along with Mount Meru. On top of that, vajra sand forms, spreading all the lower foundations evenly within the vajra fence. In the center, on a round, flat lotus heart with lotus petals unfolded, which has the same width as the filaments, is a sun disc. In its center, visualize the twelve-spoked multicolored vajra, visualizing each one in sequence. These purify the vessel world where sentient beings are born, that is, the foundation composed of the five elements and Mount Meru. The result is to arrange the auspicious coincidence of the pure land where the Buddhas attain enlightenment, symbolizing the space of the five Buddha mothers, perfected in the Dharmadhatu. At the time of the Completion Stage, the five elements and Mount Meru are the five chakras and the central channel, the intersection of the lotus and sun is the chakras, winds, and bindus. Lay the foundation for making these soft and tame. Above the multicolored vajra, from the root Hum syllable (Tibetan: ཧཱུྃ།), emanates the syllable भ्रुं (Tibetan: བྷྲུཾ།), completely transformed, forming a square palace.
Chinese
第四，关于因和果的八八次第，以及中央凸起顶端以金刚宝顶装饰等，所有特征都圆满的中心，观想位于八瓣莲花中央的狮子座莲月垫。宫殿是众生游行享用的住所，莲月垫是胎生和卵生众生的母胎和精血，另外两个（指狮子座）是温暖和湿润，净化对处所和身体的贪恋执着的习气。果时，是智慧自显的宫殿显现成就的缘起。在圆满次第时，宫殿是将脉、明点、风三者融入一体的明空乐的部分，莲花座是头顶的脉轮，月亮是在那里精液逆流，圆满十六分而不变的大信心的基础。第三，生起本尊和加持，其中第一是生起三种仪轨：因的吽字（ཧཱུྃ，梵文：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）落在座垫上，是语文字种子仪轨；观想该族的法器白色五股金刚杵，以吽字（ཧཱུྃ，梵文：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）为标志，是意法器仪轨；从那（法器）放出和收回光芒，做二种意义，从变成光团中，念诵嗡 班匝 萨埵 阿（ༀ་བཛྲ་སཏྭ་ཨ་，梵文：oṃ vajrasattva āḥ，梵文罗马拟音：oṃ vajrasattva āḥ，汉语字面意思：嗡 班匝 萨埵 阿），生起金刚萨埵身，是身圆满的仪轨。这净化了在中阴身时，红白菩提心聚集时，中阴的意识进入，经历父母交合变化的五种阶段，精血心三者混合，十三种风次第成就，诸根圆满后出生的过程。果时，诸佛显现为随所应化的化身时，示现入胎和诞生的事业的缘起。在圆满次第时，种子字和法器是风心融入中脉，放出和收回是融化乐产生的乐空，身圆满是从那（乐空）成就无迁变的乐空俱生智之身的基础。此外，金刚萨埵身色洁白明亮，具有娇美微笑的青春相，右手持五股金刚杵于心间，左手持铃置于腰间拥抱明妃，双足金刚跏趺坐，头发……
English
Fourth, regarding the eight-eight sequence of cause and effect, and the central raised peak adorned with a vajra jewel crest, etc., in the center where all characteristics are complete, contemplate the lion throne lotus-moon seat in the center of the eight-petaled lotus. The palace is the dwelling where sentient beings wander and enjoy, the lotus-moon seat is the mother's womb and semen and blood of womb-born and egg-born beings, and the other two (referring to the lion throne) are warmth and moisture, purifying the habitual tendencies of craving and attachment to places and bodies. In the fruition stage, it is the auspicious connection for the manifestation and accomplishment of the palace of wisdom's self-appearance. In the completion stage, the palace is the aspect of clear, empty bliss where the three—channels, bindus, and winds—mingle into one taste, the lotus seat is the chakra at the crown of the head, and the moon is the basis for gaining great conviction that the sixteen parts of the reversed flow of semen are complete and unchanging. Third, generating the deity and bestowing blessings, of which the first is generating the three rites: the seed-syllable Hūṃ (ཧཱུྃ, Sanskrit: hūṃ, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ) of the cause descends onto the seat, which is the rite of the speech-syllable seed; contemplate the white five-pronged vajra, the emblem of that family, marked with the syllable Hūṃ (ཧཱུྃ, Sanskrit: hūṃ, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ), which is the rite of the mind-emblem; from that (emblem), emanate and gather rays of light, doing the two purposes, and from becoming a mass of light, recite Oṃ Vajrasattva Āḥ (ༀ་བཛྲ་སཏྭ་ཨ་, Sanskrit: oṃ vajrasattva āḥ, Romanized Sanskrit: oṃ vajrasattva āḥ, literal meaning: Oṃ Vajrasattva Āḥ), generating the body of Vajrasattva, which is the rite of the complete body. This purifies the process of the consciousness of the intermediate state entering when the white and red bodhicitta gather in the womb, experiencing the five stages of transformation through the union of the parents, the mingling of the three—semen, blood, and mind—the gradual accomplishment of the thirteen winds, and the completion of the faculties, resulting in birth. In the fruition stage, when the Buddhas manifest as emanations to tame beings, it establishes the auspicious connection for demonstrating the deeds of entering the womb and being born. In the completion stage, the seed-syllable and emblem are the wind and mind dissolving into the central channel, the emanation and gathering are the bliss and emptiness arising from melting bliss, and the complete body is the basis for accomplishing the body of unchanging, co-emergent wisdom of bliss and emptiness from that (melting bliss). Furthermore, Vajrasattva's body color is clear white and radiant, possessing the youthfulness of a charming smile, the right hand holds a five-pronged vajra at the heart, the left hand holds a bell resting on the hip embracing the consort, the legs are in vajra posture, the hair...