English
It is a branch of accumulating merit, so arrange it as usual. Even if it doesn't arrive, it's enough to just remind you to pay attention. That is, combine the remaining parts of the mind of refuge and the seven branches of the mind of refuge, accumulation, purification, and connection, as before, and eliminate obstacles without interruption. After the invitation and residence are completed, pray and recite to the lama in front of you for a moment, then receive the four empowerments and absorb them. In the ritual, perform offerings and praises, and repeatedly visualize the deity. First, clearly visualize the body color, hand gestures, sitting posture, decorations, etc., and focus. Finally, when the overall image appears clearly, it should be clear and without discrimination like an image in a mirror; like a rainbow in the sky, appearing without self-nature; like the moon in the water, unobstructed and pervading everything, generating such a definite understanding, and dwelling in the state of non-duality of appearance and emptiness for a long time. When the mind can abide in this, focus the mind on the white bindu marked with the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A) in the center of the Dharma source and joyful swirl between the eyebrows, about the size of a bean. This is the samadhi of the body mudra of the generation stage. When various clear and stable experiences arise, as stated in the activity ritual. ཨ༔ ཨོཾ་ནི་ངོ་བོ་ཆོས་ཀྱི་སྐུ༔ (Tibetan: ཨ༔ ཨོཾ་ནི་ངོ་བོ་ཆོས་ཀྱི་སྐུ༔, Devanagari: , Romanized Sanskrit: , literal Chinese meaning: Ah, Om is the essence of Dharmakaya) and other words, nail the nail of intention. Recite ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་སིཾ་ཧེ་ཤྭ་ར་སིདྡྷི་ཧཱུྃ་ཧཱུྃ་ཧཱུྃ༔ (Tibetan: ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་སིཾ་ཧེ་ཤྭ་ར་སིདྡྷི་ཧཱུྃ་ཧཱུྃ་ཧཱུྃ༔, Devanagari: , Romanized Sanskrit: oṃ āḥ hūṃ vajra guru siṃheśvara siddhi hūṃ hūṃ hūṃ, literal Chinese meaning: Om Ah Hum Vajra Guru Simha Ishvara Siddhi Hum Hum Hum), you can recite with melody, or according to the situation. Finally, combine the three ways of inhaling, holding, and exhaling, or perform vajra recitation in conjunction with vase breathing, and focus. If you feel tired, visualize light radiating from the bindu between the eyebrows, pervading all pure lands. Invite all refuge places, Buddhas and Bodhisattvas residing therein, especially the blessings of the three secrets of the lamas of the Light Heart Essence lineage, to descend like rain, and merge into the bindu in the form of body, letters, and dharma instruments, especially visualizing merging into the entire body. Again, visualize the light pervading all impure lands, transforming all sentient and insentient beings and the container world into pure lands, and then perform verbal recitation and mental recitation according to the situation, and practice the technique of contraction and expansion. This is the mantra samadhi of verbal recitation. Second, the profound completion stage is to completely collect all the container world after the generation and recitation are completed.
Chinese
然后将其融入自身。再次收摄，观想融入眉间明点，变得非常明亮，长久安住于此，则能生起无边无际的，念头波涛平息的禅定。最终，如彩虹消逝于空中般，在无所缘的状态中，随其自然安住，此乃心之光明本性的禅定。从该状态中，起身成为清净的器情世界之轮，进行回向、发愿和吉祥祈愿，如仪轨中所述般进行明观。其中，从心执持明点开始，是有所缘的止观；安住于无所缘，是无所缘的止观。这主要是依靠密咒的生起次第，生起殊胜的止观禅定的方法。如果暂时无法做到更多，则将下面将要讲到的修习胜观的见、修、行、果四者结合于此，则能成为生圆次第圆满合一的修法。前后连接起来，则无需加入普贤密诀，在祈请、灌顶完成后，即可进入本尊身像的执持。༈。第二，正行引导分三：上根者今生解脱，中根者中阴解脱，下根者于自性化身刹土中解脱。 初者分三：前行斩断错乱之基，正行错乱自然解脱，后行错乱显现转为智慧之引导。初者为：前行从根源上斩断错乱之基的关键在于，共有四点：身之修习，语之修习，心之修习，以及对一切进行扩展的关键。初者为：身体安住于不可动摇的金刚跏趺坐。从这之后的所有修法，首先都需要进行上师瑜伽。可以按照加持上师祈请文，或者简略地按照座间前行中所述进行修习。在铺设平坦宽大的坐垫上，仅缠绕腰布，伸直身体，双脚脚心相对，脚趾抵地。膝盖向外打开。双手手肘伸直，掌心合十置于头顶上方，但不要触及头部，做金刚三尖印的坐姿。眼睛凝视虚空。观想身体变为蓝色金刚，燃烧着火焰。然后，念头的闪
English
Then merge it into your own body. Again, gather it and visualize it dissolving into the bindu at the eyebrow center, becoming extremely bright. By maintaining the mind there for a long time, a samadhi arises in which the waves of conceptual thoughts subside, becoming boundless. Finally, like a rainbow disappearing into the sky, remain naturally in a state of non-objectification, which is the samadhi of the mind's own luminosity. From that state, arise as a pure mandala of environment and beings, and dedicate the merit, make aspirations, and offer auspicious prayers, clarifying the visualization as described in the ritual manual. From holding the mind on the bindu onwards, it is shamatha with support; remaining without objectification is shamatha without support. This is primarily a particularly excellent method for cultivating shamatha samadhi based on the generation stage of mantra. If you cannot manage more than this for the time being, then combining the four aspects of view, meditation, conduct, and result for cultivating vipashyana, which will be explained below, will transform it into a single practice that fully integrates the generation and completion stages. Connecting the beginning and end, there is no need to add the Kunzang Dondrin (All-Good Intentions); after the supplication and empowerment are completed, one can enter into the mind-holding of the deity's form. ༈. Secondly, the actual instruction has three parts: liberation in this life for those of sharp faculties, liberation in the bardo for those of middling faculties, and exhaling in the realm of the self-existing sambhogakaya for those of lesser faculties. There are three parts to the first: the preliminary cutting off the root of delusion, the actual delusion naturally liberated, and the subsequent instruction on transforming deluded appearances into wisdom. The first is: the key to cutting off the root of delusion in the preliminary practice is as follows: there are four points: training the body, training the speech, training the mind, and the key to expanding everything. The first is: the body should remain in the immovable vajra posture. From now on, all practices require guru yoga as a preliminary. One can practice according to the Blessing Guru Supplication, or briefly as described in the session preliminary. On a flat and wide cushion, wrap only a loincloth, straighten the body, place the soles of the feet together with the toes touching the ground. Extend the knees outwards. Straighten both arms, join the palms above the head without touching it, and assume the vajra three-pointed posture. Gaze intently into space. Visualize the body as a blue vajra, blazing with flames. Then, the flashes of thought
Chinese
即使是极小的动摇也要舍弃，保持在无分别的唯一状态中，身体在没有自然倒下之前不要动摇。如果突然倒下，也不要对此进行任何移动或调整，而是无意识地保持一段时间。再次重复，努力三天，身体的执着就会消失，并能解脱为化身，因此身体的训练和身体的区分同时完成。第二，语言的训练是：不要说话，让语言显现为（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的自声。如是说之义。虽然可以像《大圆满心髓》一样，逐一进行扩展、技巧训练、柔软寻找之路等，但在此处进行要点总结：身体采用七支坐法，视线专注于鼻尖。停止说话，观想自己心间有一个蓝色的（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。以适当的大小和节奏念诵（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的歌，从心间的（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中发出许多（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），从右鼻孔出来，充满所有附近的地方。逐渐地，充满外面的器情世界，一切都变成（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的自性，闪闪发光。然后，它们从左鼻孔进入，专注于身体内部充满每一个火焰。再次提高视线，强烈地念诵（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），从心间的（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中发出许多炽热、快速、锋利且强烈的（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。观想它们穿透自己的身体和外面的器情世界的一切事物，清空它们，最终内外、稳定和移动的一切都变成唯一的（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。之后，将一切都保持在不可见的虚空状态中。像这样重复，努力三天左右，语言的执着就会消失，并能解脱为报身，因此语言的训练和区分同时发生。第三，心的训练是：不要让心散乱，要确定生处、住处、去处这三者。如是说之义。像之前的上师瑜伽和身体姿势一样，不要散乱到其他地方。好好观察和思考，从无始以来在轮回中流浪，最终获得佛果等等，体验各种苦乐的这个主体，到底是身、语、意三者中的哪一个。身体经历了多次生死，所以是无常的。语言依赖于身体和心，所以没有自主权。心永远不会消失，所以要知道只有心才是最重要的。
English
Even the slightest wavering should be abandoned, and one should remain in a state of non-conceptualization alone, without wavering until the body collapses naturally. If it collapses suddenly, do not make any movements or adjustments to it, but remain in a state of unconsciousness for a while. Repeat this again, and after practicing diligently for three days, the clinging to the body will be reversed, and one will be liberated into the Nirmanakaya, thus accomplishing the training of the body and the separation of the body's root consciousness simultaneously. Second, the training of speech is: Do not speak, but let speech appear as the natural sound of (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum). This is the meaning of what was said. Although it is permissible to perform each of the expansion, skill training, and gentle searching paths, etc., as in the Great Perfection Heart Essence, here, the key points are summarized: The body adopts the seven-point posture of Vairochana, and the gaze is fixed on the tip of the nose. Stop speaking, and visualize a blue (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) syllable residing in your heart center. By reciting the song of (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) with an appropriate size and rhythm, many (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) syllables emerge from the (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) in the heart, coming out of the right nostril and filling all the surrounding areas. Gradually, they fill the external environment and beings, and everything becomes the nature of (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), shimmering and sparkling. Then, they come back in through the left nostril, and focus on the fact that the inside of the body is filled with each flame. Again, raise the gaze and recite (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) intensely, and many hot, fast, sharp, and powerful (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) syllables emanate from the (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) in the heart. Visualize them piercing through all the objects of your own body and the external environment and beings, emptying them, and finally, everything internal and external, stable and moving, becomes solely the form of the (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) syllable. Afterwards, leave everything in a state of invisibility, like the sky. By repeating this and striving for about three days, the clinging to speech will be reversed, and one will be liberated into the Sambhogakaya, thus the training of speech and the separation occur simultaneously. Third, the training of mind is: Without letting the mind wander, one should ascertain the three: the place of arising, the place of abiding, and the place of going. This is the meaning of what was said. As with the previous Guru Yoga and body posture, do not wander elsewhere. Carefully observe and contemplate whether this agent who has wandered in samsara since beginningless time and will eventually attain Buddhahood, etc., experiencing various joys and sorrows, is the body, speech, or mind. The body has gone through many births and deaths, so it is impermanent. Speech depends on both body and mind, so it has no autonomy. The mind will never cease to exist, so know that the mind alone is the most important.