English
Is the order to obtain blessings. At this time, the aspects of deity generation stage, mantra recitation, visualization, and samadhi will be explained in detail. Athi. Fourth, practicing the great secret guru practice, transforming the bodies of the guru father and mother into the immutable seed of the heart, and then praying. 1 The intention of spontaneously accomplishing the four actions. 2 Pacifying. 3 Increasing. 4 Magnetizing. 5 Subjugating. 6 Pursuing the supreme meaning. 7 That is, the great secret guru practice, liberated by one deity body, one mantra syllable, and one samadhi nail, is to tame those with sharp faculties, and is the order to obtain the supreme Dharma of the path of application. At this time, the key points of the swift path of the union of generation and completion stages will also be explained as appropriate. Athi. Thus, pacifying the delusions of the path is the ultimate of all key points, like the profound Dharma of guru practice, the profound key instructions like the essence of life, the four general meanings of the actual practice sequence, calculated by the number of sessions, are forty-four, combined with the four discriminations of the path of application and explained. Athi. Second, special oral instructions, some of which have been mentioned in the previous chapters, briefly summarize the extremely secret and vast meaning. Related to the vase empowerment is the key instruction of the mandala generation stage, as well as the oral instructions of mantras, and integrating them into the union of generation and completion stages. Related to the secret empowerment is the order of vajra recitation and tummo. Related to the wisdom empowerment is the teaching of the messenger of the path of means. The content related to the word empowerment will be explained below. This is just a division of chapters, and the number of sessions is known from oral transmission. Gambhira Upadesha Guhyai Atsha. Fourth general meaning, transforming illusion into wisdom, is the practice of the guru being the Dharmakaya. Visualizing the guru in the heart appearing as the syllable Hum (ཧཱུྃ, हूँ, hūṃ, Hum), finally converging in a gradual or complete way, dissolving the empty bindu into the nada. 1 Completely purifying the five aggregates and eighteen realms. 2 Abiding the body, speech, and mind in a state inseparable from the guru's body, speech, and mind. 3 That is, the three ways of visualization indicated by the root. Related to this is the teaching of awakening emptiness as a deity. 1 In addition, as branches, there are eating. 2 Dressing. 3 Walking. 4 Abiding. 5 Sleeping. 6 Changing visualization. 7 etc., are also explained in detail here, which is crucial. Thus, from taking refuge and generating bodhicitta, to the fundamental way of visualization
Chinese
对于这些（弟子）有上、中、下三种引导方式。其中，上等是获得真实体验和梦境的征兆；中等是不懈怠地修习七天、五天或三天；下等也要每天修习，做到观修的要点不混淆，并且牢记于心。绝对不能草率引导，敷衍了事。务必认真修习，直至内心坚如磐石，这非常重要。此外，在所有加行、正行、结行的引导次第中，首先，为了利益众生而发起菩提心；其次，一心专注于善行；最后，不执着于善，不希求果报，将善根回向于大菩提，这些都非常重要，所以要始终不间断地去做。像这样，将上师视为与法身无二无别，将上师的身、语、意三金刚与自己的身、语、意三门无二无别地融合，这是获得见道功德的次第。ཨྠྀི།（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 在此，特别的窍诀是将上师与自己的心融为一体，大手印立断诀窍是，首先，使不稳定的心稳定下来，使稳定的心更加稳固，使稳固的心获得解脱。其中，首先是微细的对境：1. 本尊身像，2. 种子字，3. 法器，4. 明点，5. 气，6. 修习明点的燃烧和滴落，7. 等等。按照上师的传承来教授这些诀窍，务必认识到住、动之觉性，从而确定止的修法。其次，强烈地追溯生处、住处、灭处这三者，从而确定心性的本质，进行认识，并修习止观双运。第三，破除对体验的执着，从而证悟无造作、无生、离戏论的胜观，认识其面目，并增长其力量，最终实现究竟的证悟，在光明法界中，使母子光明无二无别地融合。这些也都是证悟的上师们，不违背佛陀的教言，以实修引导的方式来教授的，而不是自认为自己证悟了，就以违背佛陀教言的分别念来编造法，或者自己没有证悟，就以经论的分析来掺杂，这些都是绝对不允许的。务必珍视那些已经获得佛陀教言双运果位者的无误教导。此外，引导者，上等是具有证悟者，中等是生起体验者，下等也要能够无误地传达上师的教言，并且通达经论的意义。
English
For these (disciples), there are three types of guidance: superior, intermediate, and inferior. Among them, the superior is to obtain signs of genuine experience and dreams; the intermediate is to practice diligently for seven, five, or three days without laziness; the inferior is to practice every day, ensuring that the key points of visualization are not confused and are firmly remembered. Hasty and perfunctory guidance is absolutely unacceptable. It is crucial to practice diligently until the mind is as firm as a rock, which is extremely important. Furthermore, in all the stages of guidance—preliminary, main, and concluding—it is essential to generate bodhicitta for the benefit of beings at the beginning, to focus one's mind solely on virtuous practices in the middle, and to dedicate the merit to great enlightenment at the end, without attachment to virtue or expectation of results. Therefore, these should be done constantly without interruption. In this way, to meditate on the guru as being inseparable from the dharmakaya, and to blend the three vajras of the guru's body, speech, and mind with one's own three doors, is the sequence for obtaining the qualities of the path of seeing. Aྠྀི།（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Here, the special instruction is to blend the guru and one's own mind into one taste. The key point of trekchö of Mahamudra is, first, to stabilize the unstable mind, to make the stable mind more firm, and to liberate the firm mind. Among these, first are the subtle objects: 1. deity image, 2. seed syllable, 3. implements, 4. bindu, 5. wind, 6. training in the burning and dripping of bindus, 7. etc. Teach these instructions according to the guru's lineage, and be sure to recognize the awareness of abiding and movement, thereby establishing the practice of shamatha. Second, strongly trace the three: the place of arising, the place of abiding, and the place of ceasing, thereby determining the essence of mind itself, introducing it, and cultivating the experience of the union of shamatha and vipashyana. Third, break down the clinging to experience, thereby recognizing the face of the unfabricated, unborn, free from elaboration, vipashyana realization, and increase its power, ultimately realizing the ultimate realization, in the clear light realm, blending the mother and child clear light without separation. These are also taught as experiential guidance by realized gurus who do not deviate from the meaning of the Buddha's teachings, rather than presuming to have realized it themselves and fabricating dharma with conceptual thoughts that contradict the Buddha's teachings, or mixing it with scriptural analysis without having realized it themselves, which is never permissible. It is essential to cherish the unerring teachings of those who have attained the union of the Buddha's teachings. Furthermore, the guide: the superior is one who has realization, the intermediate is one who has generated experience, and the inferior must also be able to transmit the guru's teachings without error and understand the meaning of the scriptures.
Tibetan
་གོ་ངེས་པ་ཞིག་དགོས། དེ་བས་རང་གི་མྱོང་ཆོས་རྟོགས་ཆོས་ཡིན་པར་རློམ་ ཞིང་རྒྱལ་བའི་བཀའ་ལས་འདས་པར་བསྟན་ན་རྡོ་རྗེ་དམྱལ་བའི་རྒྱུ་ཡིན་པས་གཟབ་འཚལ། དེས་ན་ཉམས་རྟོགས་བརྟན་པ་མ་ཐོབ་ཀྱང་ཁྲིད་ཀྱི་གོ་དོན་མ་འཁྲུལ་པར་གོ་བ་ཞིག་ནི་ཤིན་ཏུ་གལ་ཆེའོ། །བློ་རྨོངས་ཉམས་བྲང་བྲིང་སྐྱེས་པས་ཆོས་བཤད་པ་ལས། བློ་གྲོས་ལྡན་པ་གོ་བ་ཡང་དག་ཐོབ་པས་བསྟན་པ་ལ་ཕན་ཐོགས་ཆེ་བར་འགྱུར་ཞིང་། ལར་སློབ་མའི་མོས་གུས་ཀྱི་གནད་ཁོ་ནར་རག་ལུས་པས། བཀའ་ཆོས་ཞུས་པའི་བླ་མ་ནི་ནམ་དུ་ཡང་དད་པ་ལྟེམ་རྐྱང་མེད་པར་རྡོ་རྗེ་སེམས་དཔར་བལྟ་བར་བྱ་ཞིང་སྤྱིར་ཉམས་དང་རྟོགས་པའི་ཤན་འབྱེད་ཅིང་འདྲ་མཚུངས་གོལ་ཤོར་དབང་དུ་མ་སོང་བ་ཤིན་ཏུ་གལ་ཆེའོ། །ཨྠྀི། །བླ་མ་རང་སེམས་བསྲེ་བའི་གནད་ཐུན་མོང་མ་ཡིན་པ་ཁྲེགས་ཆོད་ཐོད་རྒལ་གྱི་དོན་ཟུང་འཇུག་ཏུ་ཉམས་སུ་ལེན་པ་ནི་བླ་མ་དམ་པའི་ཞལ་ལས་བླང་བར་བྱའོ། །ཨྠྀི། ༈ །དེ་ལྟར་བླ་སྒྲུབ་ཀྱི་སྦྱོར་དངོས་རྗེས་གསུམ་གྱི་དམིགས་པའི་རྐང་ལ་ཆོས་བཞིའི་དང་པོར་དམིགས་རྐང་བཞི། གཉིས་པར་ཉི་ཤུ། གསུམ་པར་བཞི་བཅུ་ཞེ་བཞི། བཞི་པར་རྩ་བ་གསུམ་ཡན་ལག་བདུན་ཏེ་དམིགས་རྐང་བདུན་ཅུ་རྩ་བརྒྱད་ཐམ་པའོ། །དེ་ནས་དངོས་པོ་ཕྲ་མོར་ཐུན་གྱི་རྩ་བ་བྱས་ལ། དེ་ནས་སྐུ་ལ་ཉི་ཤུ་རྩ་ལྔ། ཡིག་འབྲུར་ལྔ། ཕྱག་མཚན་ལ་བདུན། ཐིག་ལེར་བདུན། རླུང་གི་བསླབ་པར་ལྔ། ཐིག་ལེའི་སྦྱོར་བར་བཞི་སྟེ་དམིགས་རྐང་དྲིལ་ནས་དྲུག་ཅུ་སྟེ། གོང་མ་དང་བསྡམས་པས་བརྒྱ་དང་སུམ་ཅུ་རྩ་བདུན་གྱིས་རྫོགས་པ་སྟེ་སློབ་མའི་རྒྱུད་ཚོད་དང་བསྟུན་ཏེ་དམིགས་པའི་བསྒྱུར་བཀོད་ནི་མཐའ་གཅིག་ཏུ་མ་ངེས་པས་སློབ་དཔོན་མྱོང་བ་ཅན་གྱི་བློས་བསྟན་ལ། ཞལ་ཤེས་གདམས་པ་འགའ་ཞིག་མ་གཏོགས་དམིགས་རྐང་མ་ཚང་མེད་པ་ཡོངས་སུ་རྫོགས་པའོ། །དེ་ལྟར་ཉམས་སུ་ལེན་པ་ལ་གོ་བ་དང་ཉམས་མྱོང་ཤན་དབྱེ། ཉམས་དང་རྟོགས་པ་མ་ནོར་བར་དཔལ་ལྡན་བླ་མ་ཉམས་རྟོགས་ལྡན་པས་མྱོང་ཁྲིད་ཉིད་དུ་བྱ་ལ། སྤྱིར་ཉམས་དང་རྟོགས་པའི་ནོར་ས་གོལ་ས་འདྲ་འདྲ་ནི་དབང་པོ་འབྲིང་མན་ཆད་ལ་ཤིན་ཏུ་མང་ཞིང་། གཞུང་ནས་བཤད་པའི་ཉམས་ལེན་གྱིས་མཚམས་དང་མཚུངས་མི་མཚུངས་ཅི་རིགས་པ་འབྱུང་ལ། དབང་པོ་རབ་རྣམས་ལ་དེ་ལྟ་བུས་མི་བརྫི་ཞིང་། བློ་གྲོས་མཆོག་ཐོབ་པ་རྣམས་ཀྱི་ཡང་ཤན་འབྱེད་པ་ལ་མཁས་པའོ། །དེ་ལྟར་མ་ཡིན་པ་རྣམས་ནི་ཉམས་འདྲ་མིན་གོལ་ཤོར་མེད་པར་རྟོགས་ལྡན་བླ་མའི་རྒྱལ་བའི་བཀའི་བླ་མ་ལ་ཞུན་ཐར་བ
Chinese
一定要有明确的理解。因此，如果自认为自己的体验是证悟，并且宣称超越了佛陀的教诲，那将是堕入金刚地狱的原因，务必谨慎。因此，即使没有获得稳固的体验和证悟，不误解口诀的意义而理解也是非常重要的。比起愚昧无知、内心空虚的人讲解佛法，有智慧、获得正确理解的人更能利益佛法。总的来说，完全依赖于学生对上师的虔诚敬仰。接受口传佛法的上师，任何时候都应毫无虚假地视为金刚萨埵，总的来说，区分体验和证悟，不被相似之处和错误所左右，这一点非常重要。ཨྠྀི། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）将上师与自心融合的无上口诀，特别是切断、顿超的意义，在双运中修持，应从具德上师处领受。ཨྠྀི། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）༈ 如此，在上师瑜伽的加行、正行、后行三个阶段的观想支分中，四法之初有观想支分四处，第二有二十处，第三有四十四处，第四有三根本七支分，总共有观想支分七十八处。然后将微小物作为一座的根本，之后，身有二十五处，字有五处，法器有七处，明点有七处，风的修习有五处，明点的修持有四处，总共观想支分六十处。与前面合计，总共有百三十七处圆满，根据学生的根器，观想的调整并不绝对，应依经验丰富的上师的智慧指示。除了口诀窍诀之外，没有遗漏观想支分，完全圆满。如此修持时，要区分理解和体验，不要混淆体验和证悟，应由具有体验和证悟的具德上师亲自指导。一般来说，体验和证悟的错误之处、偏差之处、相似之处，在中等根器以下的人中非常多。经论中所说的修持，会出现符合与不符合等各种情况。对于上等根器的人来说，不会被这些所迷惑，对于获得卓越智慧的人来说，善于区分。如果不是这样，就应毫无体验的相似之处和错误，向上师请教，以求得证悟上师的佛陀教诲。
English
It is necessary to have a clear understanding. Therefore, if one boasts that one's own experience is realization and claims to have surpassed the Buddha's teachings, it will be the cause of falling into the Vajra Hell, so be careful. Therefore, even if one has not gained stable experience and realization, it is very important to understand the meaning of the instructions without misunderstanding them. Rather than someone who is ignorant and empty-hearted explaining the Dharma, someone who is wise and has gained correct understanding will be more beneficial to the Dharma. In general, it depends entirely on the student's devotion and reverence for the guru. The guru from whom one receives oral transmission of the Dharma should always be regarded as Vajrasattva without any pretense, and in general, it is very important to distinguish between experience and realization and not be swayed by similarities and errors. A thi. The unsurpassed key to blending the guru with one's own mind, especially the meaning of Trekchö and Tögal, practicing in union, should be received from the mouth of a qualified guru. A thi. Thus, in the visualization aspects of the three stages of guru yoga, the preliminary, main, and subsequent, the first of the four dharmas has four visualization aspects, the second has twenty, the third has forty-four, and the fourth has three roots and seven branches, for a total of seventy-eight visualization aspects. Then, taking the subtle object as the root of a session, then the body has twenty-five aspects, the letters have five, the implements have seven, the bindus have seven, the training of the winds has five, and the practice of the bindus has four, for a total of sixty visualization aspects. Combined with the previous ones, there are a total of one hundred and thirty-seven aspects that are complete. According to the student's capacity, the adjustment of the visualization is not absolute, and should be guided by the wisdom of an experienced guru. Apart from oral instructions and key points, there are no omissions in the visualization aspects, and it is completely perfect. When practicing in this way, one must distinguish between understanding and experience, and not confuse experience and realization, and should be personally guided by a qualified guru who has experience and realization. In general, the errors, deviations, and similarities of experience and realization are very common among those of average capacity and below. The practice described in the scriptures will have various situations, such as conforming and not conforming. For those of superior capacity, they will not be deceived by these, and for those who have attained excellent wisdom, they are skilled at distinguishing. If this is not the case, then one should be without any similar experiences and errors, and consult the guru to seek the Buddha's teachings from the realized guru.