English
Generally, the amount realized by the intellect does not necessarily have to manifest. But here, if one realizes the inseparability of truth, the union of body, speech, and mind, and cultivates it, it will not only manifest, but also, in order to generate a firm conviction that will never regress, if we establish a subject, then, the play of wisdom, the subject, if you realize and cultivate it in this way, you will be able to manifest as it is, just like ice has the ability or blessing to melt into water. Thus. Fourth, if we think about which valid cognition can realize these reasons, then, this transcendent direct perception that surpasses the four direct perceptions, because it is the mind that enters into the reality of the object, and because the mind that focuses in this way is the one that eliminates defilements, and because the person who possesses this is the one who has exhausted faults, therefore, unlike a succession of blind inferences, it must rely on a direct perception that surpasses others. The play of wisdom, you, the subject, can thus realize the objectless self-illumination of self-awareness, because it is the direct perception of the noble ones, just like seeing the direct perception of the Dharmadhatu. Establishing the direct perception of others as the sign of inference is a common language of valid cognition, that is, in the rocky valley with flowers, the subject, there is no water, because Lhasbyin did not see it. Thus, it is permissible to state that one realizes direct perception by the sign of direct perception. In this way, it is necessary to generate a unique conviction in the two truths of mantra through this reasoning. In the garland of views of the illusionary instructions, the lotus instructions, there is no introduction to the higher instructions, therefore, the key point of the view of this Mahayoga seems extremely important, therefore, it is necessary to ascertain it in this way. After explaining the view of the characteristics of knowing the ground, you should explain the view of the characteristics of knowing the ground. Secondly, the establishment of the aspects of the path has two aspects: general and specific. First, among the ten objects of the tantra, the first, the view, is related to knowing the ground and related to obtaining the result. Therefore, it is related to the way of realizing the reality of the ground. Therefore, after explaining it together with the ground, the remaining path tantras are conduct, empowerment, vows, offerings, mantras, samadhi, practice, and nine others. In order to ascertain these, generally, one ascertains the explanation of the tantra with the wisdom of hearing and thinking. Here, it becomes a special three
Chinese
因为修习等持或者引入因缘的体性，生起次第和圆满次第这二者的修习，犹如这部续部的道路的支柱。首先，为了对治平凡不清净的显现执着，方便生起次第广大方面如何行持呢？主要是结合资粮积聚来说明获得暖位，这是续部的直接开示所暗示的。主要从最初学者的时候，如何行持方便生起次第有三：前行、正行、后行。首先，在何处修习的处所，如续部所说，具足特征，上师以足践踏过，吉祥且具有加持，喜欢白色地神一方，远离人群喧嚣的地方是必须的，这是一般的说法。特别是，时轮根本续中说：何处护地具正法，何处唯有诸众生，安乐住于地无诤，瑜伽行者当于彼。特别是，摄略续中说：于何心极生满足，人主当于彼作修。决定安乐之卧具，近于所依而安住，如前所说作守护。又，意集经中说：若意合，城市亦可。也说了对于长期的修持处所没有规定。总之，经中说在自己心中欢喜且没有损害的地方修习。时间方面，续部中说：极星宿指向于胜，日期数于上弦月。因此，对于初学者来说，五月初四是莲花生大师在意集经中所说的星期四星宿吉祥汇聚之时。在那里开始修习时，住所打扫干净，准备好息怒本尊的白色和红色食子，以及药物、酒、受用等。如果齐全，则准备好续部怙主善金的食子，以及常住的坚牢母等。在门口堆积白色的土堆，在土堆的牌位上写上金刚手菩萨的像或者咒语牌位，四大天王的咒语牌位下面写上圆满菩提修法等字样，用镇物压住。在自己的坐垫下面放置白色土的右旋雍仲，以及草尖朝内的十字
English
Because the practice of Samadhi or the nature of introducing causes and conditions, the practice of both the generation stage and the completion stage, is like the pillar of the path of this Tantra. First, in order to counteract the attachment to ordinary impure appearances, how to proceed with the vast aspect of the expedient generation stage? Mainly, it is explained in connection with the accumulation of merit to obtain the stage of warmth, which is implied by the direct teaching of the Tantra. Mainly, from the time of the initial practitioner, how to proceed with the expedient generation stage has three parts: preliminary practices, main practices, and subsequent practices. First, the place where to practice, as described in the Tantra, should be complete with characteristics, stepped on by the feet of the Guru, auspicious and blessed, pleasing to the white earth deity, and a place far from the hustle and bustle of people, which is necessary in general. In particular, the Kalachakra Root Tantra says: Where the land is ruled by Dharma, Where only beings reside, Abiding in peace, the earth is without strife, There the yogi should practice yoga. In particular, the Condensed Tantra says: Where the mind is greatly satisfied, O lord of men, there practice. Surely, comfortable bedding, Abide near the support, Having done the protection as previously mentioned. Also, the Gongdü says: If the mind agrees, even a city is fine. It is also said that there is no fixed place for long-term practice. In short, it is said in the Sutra to practice in a place where one's mind is happy and there is no harm. Regarding the time, the Tantra says: The very star is directed to victory, The date is on the waxing moon. Therefore, for beginners, the fourth day of the fifth month is the auspicious time when Guru Rinpoche said in the Gongdü that the planet Thursday and the star are in conjunction. When starting practice there, clean the residence, prepare the white and red tormas of the peaceful and wrathful deities, as well as medicine, alcohol, offerings, etc. If available, prepare the torma of the Tantra Protector Lekden, as well as the permanent Tseringma, etc. Build a white mound at the door, and write the image or mantra plaque of Vajrapani on the plaque of the mound. Below the mantra plaques of the Four Great Kings, write the practice of complete enlightenment, etc., and press it with a pra-rtsi. Under one's seat, place a white earth swastika turning to the right, and a cross of kusha grass with the tips pointing inward.
Chinese
在未印刷的上面，将禅定垫子前面放低，从外面稍微放高，然后在下午灌顶的时候开始修法。而且要先进行日常忏悔，然后到门口。四大天王的朵玛，四个或者一个都可以。将它和供品一起陈设，加持后，念诵“凡在此处者”等。之后，在四大天王的咒语上加上供品和朵玛的咒语，以此立誓。也就是四大天王持国天王和增长天王，以及龙族军队，从东方到南方用链条连接起来等等，虽然有要说的，但是口头传承说，各位大国王因为往昔誓言的缘故，守护修行者是法性。所以在各个方向，四大天王各自带着自己的军队，像军队的队列一样安住，这样想就可以了。然后，为了遣除魔障而抛朵玛，像坛城仪轨中一样，自己安住在嗔怒金刚的慢心中，加持朵玛。向自己生生世世的债主的魔障之主和魔女们，以不可思议的受用之物，用虚空藏的咒语和手印供养，为了我成就菩提的障碍和违缘不要制造，以真实的语言劝解。如果他们不听从，仍然心怀恶意，就幻化出愤怒尊的军队，用吽吽吽 བི་ཤྭ་བཛྲ་ 等和四个吽的咒语来折磨，驱逐到修行之地的尽头。念诵吽字等，从五种兵器的守护轮，从外到内五层，像鸟蛋一样没有缝隙，从外面是智慧之火和火焰的自性，小忿怒尊的火星四射，观想自己的处所的天地都粘在一起，直到里面。说到直到虚空的尽头，这是未经考察的话。那个没有特别的必要。这个和四大天王立誓的两个时候，如果有特别的观想，就放观想丸。但是，在没有解除禁制之前，如果不需要让谁进入，就非常好。这个守护轮在没有解除禁制之前，在收摄次第的时候不要收摄，而是每个座次都清晰地显现，晚上睡觉的时候，要更加清晰地观想后再睡觉，这是华智仁波切的口头传承。然后从忏悔开始
English
On the unprinted surface, place the meditation cushion with the front lower and slightly higher from the outside, and then start the practice in the afternoon at the time of empowerment. Moreover, the daily confession should be done first, and then go to the door. The four great kings' torma, four or one is enough. Arrange it with offerings, bless it, and recite "Whoever dwells here" etc. After that, add the mantras of offerings and torma to the mantras of the four great kings, and make a vow with this. That is, the four great kings, Dhritarashtra and Virudhaka, and the Naga army, connected by chains from east to south, etc., although there is something to say, the oral tradition says that the great kings, because of the vows of the past, protecting practitioners is the nature of Dharma. Therefore, in each direction, the four great kings, each with their own army, abide like a military formation, and it is enough to think like this. Then, in order to dispel obstacles, throw the torma, like in the mandala ritual, abide in the pride of wrathful Vajra, bless the torma. To the lords and ladies of the obstacles, who are the debtors of my lifetimes, offer inconceivable objects of enjoyment, with the mantra and mudra of the treasury of space, and exhort with truthful words not to create obstacles and adverse conditions for my attainment of enlightenment. If they do not listen and still harbor malice, then emanate an army of wrathful deities, torment them with mantras such as Hūṃ Hūṃ Hūṃ Biśva Vajra etc. and the four Hūṃs, and drive them to the end of the practice place. Reciting the syllable Hūṃ etc., from the wheel of protection of the five weapons, from the outside to the inside, five layers, like a bird's egg without gaps, from the outside is the nature of the fire of wisdom and flames, sparks of small wrathful deities radiate, visualize the sky and earth of one's place sticking together, until the inside. Saying until the end of the sky, that is an unexamined statement. That is not particularly necessary. During these two times of this and the vow of the four great kings, if there is a special visualization, put the visualization pill. However, it is very good if you don't need to let anyone in until the retreat is over. This protection wheel, before the retreat is over, do not gather it during the gathering stage, but clearly manifest it in each session, and at bedtime at night, you must visualize it more clearly before going to bed, this is the oral tradition of Paltrul Rinpoche. Then starting from confession
Chinese
通过不断地念诵，念诵了一千多次。傍晚时分，做一个盛大的会供，完成所有的结尾仪轨后睡觉。第二天黎明时分，从床上起来，把衣服穿戴整齐，坐在垫子上。按照各自的仪轨，通过共同和不共同的前行，好好地调伏自相续。如果要圆满五加行，就在这里修习。即使不是，通过四种厌世心的前行，也能很大程度地调伏自相续。在那七天或三周内，好好地修习。那期间不需要念诵《业障忏悔文》。用意识清晰地安立守护轮。特别是为了净除成就的障碍，使自相续成为堪能的法器，尽可能多地积累与智慧身圣尊相关的顶礼和忏悔。这样，通过前行的次第，普遍地调伏自相续，其利益是平息障碍和违缘，令本尊欢喜，迅速地加持自相续，使心更容易习惯于正行的禅定，积累广大的二资粮，特别是福德资粮，促成殊胜的基础、道、果三者的缘起，成熟自相续，生生世世被殊胜的本尊摄受。暂时来说，能自在地获得事业和成就的各种差别等等，有无数的必要，因此不要认为前行是无关紧要和没有意义的，而要使其成为要点。第二，实际进入正行修持，在生起次第和圆满次第的第一个阶段，在每天的早晨修一次广大的《业障忏悔文》。其余的时间里，会供的积累和五种兵器的守护轮仅念诵咒语，以及供品、药酒、朵玛等仅念诵咒语，正行从如是之性（法性）的禅定到圆满生起本尊之间，不断地念诵。灌顶加持仅以念诵咒语来完成。迎请和安住，包括仪轨的词句和咒语。普贤四供、四种混合供品、药酒、朵玛等仅念诵咒语。赞颂因为是清净的忆念，所以按照仪轨念诵。然后，从如是之性（法性）的禅定开始，依次学习心的专注，在每个座次的后三分之二和最后一部分念诵心咒。