English
Furthermore, all appearances arise as the essence of oneness, inseparable from mind and deity, without grasping at appearances and without attachment to bliss. For example, like the appearances of dreams or illusions. Since it is merely appearance and not established as truly existent in its own nature, meditate as much as possible in a state of non-conceptualization of bliss and emptiness. If you become weary from meditating in this way, do not be separated from the radiance of the deity's clear appearance. Regard all appearances and sounds as the indestructible sound of mantra, and combine it with the entering, abiding, and rising of the breath, reciting the （Tibetan: ༀ་ཨཱཿཧཱུྃ།，Sanskrit Devanagari: ，IAST: oṃ āḥ hūṃ，Literal Meaning: Om Ah Hum）vajra. If you become tired of this, recite the mantra of the action accomplishment （Tibetan: ༀ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔，Sanskrit Devanagari: ，IAST: oṃ āḥ hūṃ vajra guru padma siddhi hūṃ，Literal Meaning: Om Ah Hum Vajra Guru Padma Siddhi Hum）as much as you can. Afterwards, when concluding the session or going to sleep, gather the environment and beings, including the deities, as if wiping a mirror, or gradually gather them into the （Tibetan: ཧཱུྃ，Sanskrit Devanagari: ，IAST: hūṃ，Literal Meaning: Hum）at your heart center, until it becomes extremely subtle. In between, hold the mind for a long time. Then, gather it again and rest in equanimity in a state of non-objectification and freedom from elaboration. When rising from that or engaging in activities, in general, all appearances are like the illusory body of the deity, all sounds are the empty sound of speech, and all memories and awareness are the mind, expanded by the play of the nature of reality, and then dedicate the merit. Secondly, in the Completion Stage, there are two paths: the Trekchö path, which reveals the naturally pure (Ka-dag) state of reality as free from elaboration, and the Tögal path, which directly reveals the spontaneously accomplished wisdom. The first has four aspects: seeking calm abiding, generating insight, meditating on union, and directly introducing the nature of reality. The first, seeking calm abiding, is as follows: "Mainly rely on the three kinds of solitude. Then, for the method of abiding in calm abiding, stones, wood, small statues, deities, bindus, hand symbols, seed syllables, or combine vajra recitation with the breath, or learn to be without support." Therefore, in a solitary place without the comings and goings of people and the noise of sounds, on a comfortable seat, straighten the body with the seven characteristics of Vairochana. The key point of speech is to let the breath be natural and gentle. The key point of mind is not to follow past actions, not to anticipate future actions, and not to think about whether the present moment of awareness is right or wrong. All the elaborations of conceptual thoughts of the three times are left unmade and without distraction. It is enough to abide in that. If it is difficult to abide in that, then in the space in front, visualize the form of the Guru as appropriate.