Chinese
修习如是禅定的必要是，为了显现法身显现色身的缘起。此下所有的生起次第都已包含在原始空性大圆满中，因此具有从执着事物和相的束缚中解脱的必要。如果从修道次第的角度来说，以大空性的禅定来超越小资粮道，以慈悲幻化的禅定来超越中资粮道，从因的禅定中，显现手印之神，以手印合一的禅定来超越大资粮道，因此，无论显宗还是密宗，仅仅凭借对胜观的理解，修习一个寂止的自性，对于超越资粮道来说，没有差别。对于加行道，这里说的是有戏论的手印的迁转。对此，如果不加入顿悟圆满次第的口诀，就无法超越，因此必须凭借圆满次第，以风心融入中脉的力量所牵引的胜观譬喻智慧，产生体验才能超越。在见道中，寂止和胜观双运，产生意义的光明，之后如经中所说，必定要显现于不可思议任运成就的坛城中。首先，必须使如是之性的禅定达到五种体验的圆满。如果能够修习到心性自然进入禅定的状态，那么对于后面的这些就没有太大的困难，如果转移所缘来修习，不久就能成就特殊的禅定。二是普现禅定。虽然如是之性是无所戏论的，但还是需要述说。为了那些没有证悟如是之性，如幻如化的众生，修习无执如幻如化的大悲，遍布虚空。对于那个慈悲，没有以一心专注而获得稳固之前，都要修习。其必要是，从执着于空性一边中解脱出来，一切法显现而无自性，在如幻如化的状态中，自明自生的智慧显现而无执着，这就是在加行道中显现的必要。三是手印合一禅定的前行，修习因的禅定。述说无事物等等。那也是本体空性，体性是大悲，自明是显空二者。
English
The necessity of meditating on such samadhi is to manifest the interdependent origination of the Dharmakaya appearing as the Rupakaya. All generation stages below this are encompassed by the primordial emptiness of the Great Perfection, thus having the necessity of liberation from the bonds of attachment to things and characteristics. Furthermore, if considered from the perspective of the path's progression, one must transcend the lesser accumulation path with the samadhi of great emptiness, the intermediate one with the samadhi of compassionate illusion, and the great accumulation path with the samadhi of one mudra, which reveals the deity of the mudra from the samadhi of the cause. Therefore, whether it be Sutra or Tantra, there is no difference in needing to transcend the accumulation path by cultivating a qualified shamatha solely on the basis of understanding vipashyana. Regarding the path of joining, here it is said to be the transference of mudra with elaboration. Without adding the instructions of sudden completion stage to that, it cannot be transcended. Therefore, one must transcend it with an experience arising from the wisdom of example vipashyana, drawn by the power of the wind-mind dissolving into the central channel through the completion stage. In the path of seeing, having definitely understood that the union of shamatha and vipashyana gives rise to the luminosity of meaning, and after that, as it is said in the scriptures, it will certainly arise in the mandala of inconceivable spontaneous accomplishment. First, one must perfect the five experiences in the samadhi of suchness. If one can meditate until the mind's nature naturally enters samadhi, then there will be no great difficulty with these later ones. If one shifts the objects of focus and meditates, one will achieve a special samadhi before long. Second is the samadhi of all-appearing. Although suchness is without elaboration, it is still spoken of. For those sentient beings who have not realized suchness and are like illusions, one cultivates great compassion that is ungrasping and like an illusion, pervading space. One must meditate on that compassion without gaining stability through one-pointedness of mind. Its necessity is to be liberated from clinging to one extreme of emptiness, and in the state where all phenomena appear but are without inherent existence, like illusions, self-knowing, self-arisen wisdom dawns without grasping, which is the necessity of appearing on the path of joining. Third, prior to the samadhi of one mudra, one meditates on the samadhi of the cause. One speaks of the absence of things, etc. That is also the essence of emptiness, the quality of great compassion, and self-knowing is the duality of appearance and emptiness.
Chinese
应当观想无有自性的形象为白色藏文阿字。经续中说：阿，极其坚固白色阿。等等。因此，对于阿字，心要极其坚固，在尚未成就禅定之本体前进行观修。当它稳固时，从那阿字中，无数的白色阿字向世间散布。如果能获得这种特殊的禅定稳固，那么无需依赖下方的本尊生起和念诵咒语等，就能自主成就息增怀诛等不可思议的事业。正如经中所说：此乃金刚成就之，稳固生起智慧之因。之后是观想本尊，分为观想所依之宫殿和能依之本尊两部分。首先，观想光明的心性，其中宫殿的陈设，即是普贤寂静尊安住之处，因此在此生起。基为大权之坛城明亮，心性阿白色等中燃烧。等等念诵后，清晰生起。第二，生起所依之宫殿。从须弥山等，到各种乐器如云般聚集之间念诵后，清晰生起。第三，从座垫到本尊生起圆满之间，念诵一遍使其清晰。之后，对于主尊，观想为手印相同之本尊，并进行明观，分为三部分：学习本尊显现，学习我慢，学习清净忆念。第一部分分为两点：对本尊的总体形象专注，以及对细节专注。首先，即使一开始观想整个坛城，也很难成就清晰的显现，因此需要先观想单独的主尊，在获得清晰的显现后，再逐渐学习观想坛城等。在自己的前方，在有白色的地方，摆放一幅面向自己的本尊唐卡，其相好圆满且大，清晰，面容端正等无有瑕疵，庄严。如果能像大掘藏师父子传承敏林派的传统那样，有一种称为“引导唐卡”的，没有场景布置和众多本尊眷属，而是以本尊为主的唐卡，那就更好了。在其前方，摆设象征性的供品。在靠近的地方，铺设自己的坐垫。以具足身之要点，首先目光专注地注视前方的唐卡，务必确定本尊的形象，集中精神，稍作停留。然后闭上眼睛，
English
One should meditate on the form of emptiness, the white letter A. As the tantra says: A, utterly stable, white A. Etc. Therefore, for the letter A, the mind should be extremely stable, meditating until the actual basis of samadhi is accomplished. When it is stable, from that letter A, countless white letters A spread into the world. If one obtains this special stability of samadhi, then without relying on the generation of deities below and the recitation of mantras, etc., one can spontaneously accomplish inconceivable activities of pacifying, increasing, magnetizing, and wrathful actions. As it is said: This is the cause of the vajra accomplishment, the stable arising of wisdom. Then, meditating on the deity, there are two parts: meditating on the support, the palace, and the supported, the deity. First, the arrangement of the palace in the mind of clear light is the place where Samantabhadra abides in peace, so here it is generated. The basis is the clear mandala of great power, the mind itself, the white A, etc., blazing. Etc., recite and generate clearly. Second, generate the supporting palace. From Mount Meru, etc., to the various musical instruments gathered like clouds, recite and generate clearly. Third, from the seat to the complete generation of the deity, recite once to make it clear. Then, for the main deity, visualize the deity with the same mudra and clarify it, in three parts: learning the appearance of the deity, learning pride, and learning pure recollection. The first part has two points: focusing on the general form of the deity and focusing on the details. First, even if one meditates on the entire mandala from the beginning, it is difficult to achieve a clear appearance, so one needs to meditate on a single main deity first, and after obtaining a clear appearance, gradually learn to meditate on the mandala, etc. In front of oneself, in a place with white, place a thangka of the yidam facing oneself, with complete marks and signs, large, clear, with a straight face, etc., without defects, beautiful. If there is one like the tradition of the great treasure discoverer father and son, the Minling tradition, called a "guide thangka," without scenery and many deity retinues, but focusing on the main deity, that would be even better. In front of it, arrange symbolic offerings. Near it, spread one's own seat. With the essential points of the body, first stare intently at the thangka in front, be sure to fix the form of the deity, concentrate the mind, and pause for a while. Then close your eyes,
Chinese
看看唐卡是否清晰。如果不清晰，就睁开眼睛，像以前一样，以任何方式持续观看，不要分心。再闭上眼睛，像以前一样禅修。像这样交替禅修，直到最后闭上眼睛时，面前的唐卡佛像清晰地显现。然后将它转移到自己的身体上进行禅修。同样，首先在自己的身体上清晰地观想佛像的形态、颜色、手印、装饰、服饰和坐垫。如果这些都完全清晰，那么专注于它们就可以了。如果不太清晰，首先完整地观想一次，然后详细观想佛像的颜色，如白色、红色等，以及面部、手、手印，寂静和忿怒本尊各自的装饰和姿态、坐姿、宝座，以及放射出六百万束光芒。如果是忿怒本尊，则观想其安住在智慧之火燃烧的中央。对这些稍作禅修，然后中断。再次详细观想一次，然后像以前一样专注于它。如果不清晰，就像以前一样观看画像。像这样反复进行，白天两个时段交替进行观看画像和禅修自生本尊。每个时段不一定非要这样。另外，在其他两个夜晚时段，无论佛像的形态清晰与否，交替进行专注的观想和中断，并生起“我是自生本尊”的自豪感。有时，为了放松意识，只专注于佛像的存在形式，放松地禅修。有时，为了增强效果，将玻璃或镜子的光线照射在画像上，不要分心于其他事物，长时间地观看它。然后闭上眼睛，观想自己也像那样，每次片刻。在白天的所有时段里，都这样度过。在时段之间的夜晚，什么也不要想，自然放松。或者充分睡眠。像这样，不厌倦禅修，一心一意地投入，六个月等短时间内，就能圆满完成特殊的明相。在所有这些时段之间，放弃身语的一切活动。不要让心陷入无边的妄念中，不要与佛像的明相分离。第二，专注于差别，有两种：专注于无装饰的本尊和专注于有装饰的本尊。第一种是：
English
Check if the Thangka is clear. If it is not clear, open your eyes and continue to look at it in any way possible, without distraction. Then close your eyes and meditate as before. Meditate alternately like this, until finally, when you close your eyes, the image of the Thangka in front of you appears clearly. Then transfer it to your own body and meditate. Again, first clearly visualize the form of the deity, the color of the body, the hand gestures, the ornaments, the attire, and the seat on your own body. If these are all completely clear, then it is enough to focus on them. If it is not so clear, first visualize the whole thing completely once, and then visualize in detail the distinctions of the body color, such as white, red, etc., and the face, hands, hand gestures, the ornaments and expressions of the peaceful and wrathful deities, the posture, the throne, and the rays of light radiating six million-fold. If it is a wrathful deity, then visualize it clearly as residing in the center of the blazing fire of wisdom. Meditate on these for a short time, and then interrupt. Visualize in detail once again, and then focus on it as before. If it is not clear, look at the painted image as before. Do this repeatedly, and during the two daytime sessions, alternate between looking at the painted image and meditating on yourself as the deity. There is no need to be so strict about each session. Also, during the other two night sessions, whether the form of the deity is clear or not, alternately focus and interrupt the visualization, and take pride in thinking, "I am the self-deity." Sometimes, in order to relax the mind, meditate by focusing only on the existence of the deity's form and letting go. Sometimes, to enhance the effect, allow the light from a glass or mirror to shine on the painted image, and without being distracted by anything else, look at it for a long time. Then close your eyes and meditate for a moment at a time, visualizing yourself as being like that. Spend all the daytime sessions in this way. In the intervals between sessions at night, do not think about anything, and relax naturally. Or get enough sleep. In this way, without getting tired of meditation, devote yourself wholeheartedly, and in a short time, such as six months, you will completely perfect the special clear appearance. In all these intervals between sessions, abandon all activities of body and speech. Do not let the mind wander into endless thoughts, and do not separate from the clear appearance of the deity. Secondly, focusing on the distinctions has two aspects: focusing on the deity without ornaments and focusing on the deity with ornaments. The first is:
Chinese
在不失去如是这般本尊明观总相的执持下，具体而言，对于寂静尊，首先从顶髻或眉间开始摄心；如果是忿怒尊或忿怒母尊，则首先从双眼中央摄心。以双眼中央为例，中央黑色，边缘白色，眼脉鲜红，左眼向上挑起，如是连同眉毛一起，用心反复观想。一旦清晰，就将心如标枪般钉在那里，这叫做通过反复观想而使之清晰。如果不能清晰，就通过口头念诵来使之清晰，念诵中央黑色等，从而使之清晰。如果仍然不能清晰，就通过书写来使之清晰，即将双眼中央的图像完整细致地描绘出来，放置在适当的距离。半闭双眼，适度观看，一旦明相显现，就闭上眼睛，观想如此这般的形象存在于自己的眉间，并使之清晰。无论如何，都要将心以适当的松紧度，专注于一处。在这些时候，调伏禅定之障碍——掉举和昏沉的方法，在初学禅定时已经讲过。但因为初学者难以理解口诀的精髓，所以这里还需要讲解。因此，在修习禅定时，意识要放松，在不失去执持力度的前提下，稍微收紧。如果杂念纷飞，无法清晰，就稍微放松，内心收紧。如果念头过于散乱，就彻底斩断念头，立即专注于所缘境。如果所缘境在心中不清晰，并且失去了执持的力度，那就是陷入了昏沉。如果所缘境从心中消失，心变得无记，那就是陷入了轻微的昏沉。这二者是禅定最大的障碍，所以务必收摄心，不要失去对所缘境的执持力度和清晰度。如果所缘境变得模糊，心随之下沉，粗大的杂念如洪水般泛滥，就要下定决心，不再让此类情况发生。如果出现身体不适或昏昏欲睡等情况，就用冷水拍打脸颊，洗澡，穿薄衣服，坐在高而凉爽的地方。如果出现意识涣散的情况，就食用营养丰富的食物，穿暖和的衣服，住在黑暗和低矮的地方。如果这些方法都不能消除，就