English
Similarly, the appearance of the form is also the wisdom body of emptiness appearing, that is, form is emptiness. Remembering the meaning of 'emptiness is form' is the root of purity. Furthermore, the purity of body color, face, hands, ornaments, and hand symbols should also be contemplated. In general, no matter what kind of generation stage is practiced, the clarity of the image, the stability of pride, and the remembrance of purity are the three important keys, so practice diligently. In the above-mentioned realization, the oral instruction of the six-character mantra practice of Jowo Je Atisha Dipamkara Shrijnana is also included. Similarly, transforming the seed syllable and body color hand symbol of the noble one into red, with the root hands in the mudra of prostration, empty inside, is Gyalwa Gyatso. Embracing Vajravarahi is the Great Compassionate Avalokiteshvara Sun-Moon Lotus. Also, one face and two arms, white, with hands in the mudra of prostration, with a consort, is Yeshe O-chok. Transforming it into red, with hands in the mudra of prostration, holding a lotus in the middle, it becomes Padma Gyalpo. In general, the wish-fulfilling jewel six-character mantra taming beings is like the root of all Avalokiteshvara practices, so it is also called the root Great Compassionate Avalokiteshvara. Second, the method of gathering all lineage masters on the crown of the head: From the heart of oneself, rays of light like iron hooks emanate. From the Akanishta heaven of self-nature purity, invite one's own root guru Rinpoche. In the space in front, in the form of Amitabha, abiding in the nature of possessing three seats, around it, from the ten directions and infinite realms, all the gurus of the lineage of wisdom empowerment oral transmission, and the lineage of intention transmission, ear transmission, view, practice, realization, and the three trainings, and all the great Vajradhara gurus who have come in the past, present, and future, without exception, instantly descend and abide. As before, offer with mind-created clouds of offerings, and pray: Om Sarva Tathagata Guru Abhisincatu Mam (藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་གུ་རུ་ཨ་བྷི་ཥིཉྩ་ཏུ་མཱཾ།，梵文天城体：ओंसर्वतथागतगुरुअभिषिञ्चतुमां，梵文罗马拟音：oṃ sarva tathāgata guru abhiṣiñcatu māṃ，汉语字面意思：嗡，一切如来，上师，请灌顶我！). After praying, Amitabha empowers with a nectar vase, filling the body, purifying defilements. The remaining water on the crown of the head transforms into the nature of gathering all lineages, a blooming lotus, adorned with Amitabha. To this, the root branches
Chinese
观传承的所有上师都以智慧勇识的形象安住，观想为种姓之主无量光佛，是所有上师的总集之体性。第三，心间的种子字咒鬘，总的展示了总集一切圣法的形式，以及各自的差别。第一，自己的心间，在法轮的中央，于八瓣白莲花和月轮之上，自身相似的圆满智慧勇识的心间。禅定勇识，如来之心的无二智慧体性，任何一种手印的形象。此处，在莲花或白乌巴拉花如豌豆大小的中央，于芥子大小的月轮中心，以（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字为中心，如同用精美的笔触书写的六字真言环绕着。（藏文：ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ，梵文天城体：ओं मणि पद्मे हूँ，梵文罗马拟音：oṃ maṇi padme hūṃ，汉语字面意思：嗡 嘛呢 贝美 吽）如是，从如青金石般白色或黄色的（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字放出铁钩般的radiance，从无边无际的诸佛刹土中。所有经教和证悟的圣法，无余，不留下任何东西，以经书的形象，伴随着其自身的声音。 迎请到面前的虚空中，是无二智慧的自性。如上供养完毕后，它们都化为六字真言的形象，融入自身心间的（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字和咒鬘中。生起强烈的定解，一个咒语中总集了一切圣法。然而，暂时如果不能做到那么多，喜欢简略的话。在心莲白月上安置（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字和咒鬘。这样，莲月是智慧勇识，（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字是禅定勇识，这个便于携带，并且具有巨大加持的传承，所以也是很好的。第二，各自的差别是。在心莲月上安置（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字，以光芒如前迎请供养，它们都以六字真言的形象融入（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字中。它转变成为，过去现在未来三世诸佛菩萨和弟子们的母亲，般若波罗蜜多六字明咒，具有金刚之音声。与自生本尊相同，从女神的特征，娇媚动人，美妙庄严的姿态中，以各种姿态装饰的圆满身相，作为智慧勇识，在其心间如前所说的禅定勇识进行观修。这也是上师的口诀，要点极其深奥，没有隐瞒的一个诀窍。其他嘉瓦嘉措和莲花王
English
Think that all the lineage lamas abide in the form of wisdom beings, and that the lord of the family, Amitabha, has become the essence of all lamas combined. Third, the seed mantra of the heart, the garland of mantras, generally shows how all the holy Dharma is gathered, and specifically, each individually. First: In the center of the Dharma wheel in one's own heart, on top of an eight-petaled white lotus and a moon, in the heart of a wisdom being, a complete image of oneself. The samadhi being, the non-dual wisdom essence of the Tathagata's heart, in the form of any hand symbol. Here, in the center of a lotus or white utpala flower the size of a pea, in the center of a moon the size of a mustard seed, with the (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: shame) syllable as the center, surrounded by the six-syllable mantra written with exquisite strokes. (Tibetan: ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ, Sanskrit Devanagari: ओं मणि पद्मे हूँ, Sanskrit Romanization: oṃ maṇi padme hūṃ, Chinese literal meaning: Om Mani Padme Hum) Like this, from the (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: shame) syllable, which blazes like a white or yellow sapphire, rays of light like iron hooks emanate, from the boundless realms of the Buddhas. All the scriptural and realized holy Dharma, without remainder, without leaving anything behind, in the form of books, accompanied by their own sounds. Invite them into the space in front, which is the nature of non-dual wisdom. After offering as above, they all transform into the form of the six-syllable mantra, and dissolve into the (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: shame) syllable and mantra garland in one's own heart. Generate a strong conviction that all the holy Dharma is gathered in one mantra. However, for the time being, if one cannot do that much, and prefers brevity. Place the (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: shame) syllable and mantra garland on the heart lotus white moon. In this way, the lotus moon is the wisdom being, and the (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: shame) syllable is the samadhi being, this is easy to carry, and has a lineage of great blessings, so it is also good. Second, the individual differences are: Placing the (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: shame) syllable on the heart lotus moon, invite and offer with light as before, and they all dissolve into the (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: shame) syllable in the form of the six-syllable mantra. It transforms into the mother of all Buddhas, Bodhisattvas, and disciples who have come in the three times, the six-syllable mantra of Prajnaparamita, with the vajra sound. Similar to the self-generation deity, from the characteristics of a goddess, adorned with various postures of charm, beauty, and splendor, the complete form, as a wisdom being, meditate on the samadhi being in her heart as described above. This is also a guru's instruction, a key point that is extremely profound and not concealed. Other Gyalwa Gyatso and Padma Gyalpo
Chinese
对于诸如耶喜嘿汝嘎（藏文：ཡེ་སེམས་ཧྱ་གྲཱི་ཝ་）和智慧空行母的观修等特殊之处也应了解。以上，应尽可能地修持生起次第的明观。如果不能那样做，对于能力薄弱的人来说，无论形象是否清晰，都只能持续不断地忆念“本尊就是如此”的虔诚心，除此之外别无他法。这只是生起次第的影像而已。如今，仅凭这些就能勉强过关的情况也似乎存在。如果拥有毫不怀疑的坚定信仰，据说也能获得巨大的成就。第四，是遍布虚空的念诵瑜伽：首先，将意念集中于心间的种子字上，为了念诵咒语，以适当的长短念诵几次六字真言。然后，因为我是一切本尊的总集，所以我念诵就等于一切本尊都在念诵。身体的八万四千个虫子，两万一千根头发，以及四十四亿个毛孔，每一个都安住于大悲尊的自性中，并不间断地发出六字真言的声音。与自己一同，顶轮的一切上师总集都在念诵，所以一切上师都在念诵。由此，诸佛的意续受到触动，散发出无量的加持和慈悲的光芒，消除如虚空般无边无际的众生的业障，获得一切成就，化为大悲尊的身相，并不间断地宣说六字真言。外在的一切显现都是大悲尊自性的光彩。从每一个微小的四大元素微粒中，也发出六字真言的声音。同样，诸佛菩萨以及弟子们，都安住在充满虚空的一切处所，也作为念诵的助伴。咒语的声音充满整个虚空，并思念在时间的长河中永不间断地宣说，并尽可能地念诵六字真言。如果不具备这样的禅定，即使念诵数百万遍，也不如明观的少量念诵的利益大。即使不能完全明观，也应通过信心的道用方式努力，也能获得超凡的能力。第五，是后摄持，包括迁识和光明。
English
Regarding things like the visualization of Yeshe Hayagriva and Jnana Dakini, one should also understand the special aspects. Up to this point, one should practice the generation stage with as much clarity as possible. If one is unable to do so, those with weak faculties have no choice but to rely on a continuous stream of mindfulness with the aspiration that "the deity is like this," regardless of whether the form is clear or not. This is merely a reflection of the generation stage. Nowadays, it seems that it is acceptable to barely get by with just that much. It is said that if one has unwavering and firm faith, one can also attain great accomplishments through that. Fourth, the yoga of all-pervading recitation: First, focus the mind on the seed syllable in the heart, and recite the six-syllable mantra a few times with appropriate length to facilitate the recitation of the mantra garland. Then, since I am the union of all yidams, when I recite, all yidams recite. Each of the eighty-four thousand worms in the body, the twenty-one thousand hairs, and the four billion and forty million pores also abide in the nature of Great Compassion, and each one continuously produces the sound of the six syllables. Together with oneself, the union of all lamas at the crown of the head speaks, so all lamas recite. By this, the minds of the Buddhas are moved, and immeasurable blessings and rays of compassion radiate, clearing away the obscurations of all beings as vast as space, attaining all siddhis, transforming into the form of Great Compassion, and continuously proclaiming the six-syllable mantra. All outer appearances are the radiance of the nature of Great Compassion. From each tiny particle of the four elements, the sound of the six syllables also proclaims. Likewise, the Buddhas, Bodhisattvas, and disciples, including the noble ones, abide filling all realms of space, also acting as companions in recitation. The sound of the mantra fills the entire expanse of space, and one should think that it proclaims without ceasing for as long as time exists, and recite the six syllables as much as possible. Without such samadhi, reciting hundreds of millions of times is less beneficial than a small number of recitations with clear visualization. Even if one cannot visualize perfectly, one can still attain extraordinary abilities by striving through the path of aspiration.