English
Mandala. In the space between the lower bases, establish clearly and completely, one by one, without mixing them, how they arise from manifest realization. After becoming accustomed to this, one should then develop the mandala. As the Root Tantra says: "If one possesses the wealth of skillful means and wisdom, without moving or shaking, all abide in the Great Seal. Endowed with forty-two branches, that itself is the nature of the branches, the forty-two transform into the play of the Mother. The supreme chief who possesses thus, like the victorious ones, the supreme victors, radiates the light of twelve and six." Like that, developing the mandala of a thousand Buddhas from one chief deity, train the mind in developing the complete mandala in that way. If it is a mandala other than that of illusion, then train until the number of deities, the palace, etc., in double, triple, etc., and finally the support and supported, are all clearly manifest at once. Then, training in the uncertain, such as the mandala's size, the number of deities, the body color, the measurement of faces and hands, hand gestures, postures, ornaments, expressions, etc., are uncertain, and condensing the many into few, expanding the few into many, the large support becoming the small supported, etc., cultivate special skills in samadhi as desired, and after special capacity is produced, when clear appearances arise directly for each, although that is the measure of learning the order, still, in order to gain stability, one should prolong the time. Moreover, since it is established by the four modes of approach and accomplishment, the manner of severing the grounds and paths is the uncommon Dharma language of the Secret Illusionist. Thus, with the first three samadhis, one traverses the accumulation path, which is approach; gaining power over the samadhi with elaborate mudras is the close approach, the first of the joining paths. Then, with the practice of the assembly circle endowed with five articles, for six months or with the completion offering, on the horse descent, meditating on the mandala of the four families' assembly circle is the practice of traversing the four joining paths. Then, in the evening, taking accomplishment from the enemy, at noon, taking accomplishment from the deity, at dawn, taking accomplishment from the Mother, at the edge of the upward descending bindu, the co-emergent wisdom arises, and at the edge of the downward stability, the meaning of the self-nature co-emergent luminosity arises in the continuum, and in the subsequent attainment, without
Chinese
生起于成就之坛城，乃大成就道之智慧。如根本续云：如是等事不可思议，十方四时无量中，分别显示调伏之义。如是。声闻乘之法最胜者，唯是无间之智慧，为时短暂。然于此处，如大乘之加行道，有内分十二，应如是知。今于座间修习者：于座间亦如前修习，虽经多日，亦不觉长久。若无冷热饥渴等散乱之害，则名于座间修习。如是修习，则修习之差别量为：观瞻彩绘佛像等光彩鲜明者，若自所修意中明现之本尊光彩，压倒彼者，则自之生起次第转为模糊，名不平等修习。若二者光彩无有大小，则名平等修习。闭目，专注观像之明相，既而张眼观像，若彼本尊之光彩，反压倒于己，而呈黯淡，或如灰尘飞扬，是名超胜修习，此乃颜色上修习之量。随欲转变所缘之大小等，而得自在，是名次第上修习之量。欲于此时安住于三摩地，如是立下誓愿，能如所愿安住，是名座间修习之量。稳固之量者：于彼等不为违缘所害，何时欲得，即能无碍获得，是时即得稳固。如是若能成就观自身为本尊，则最初，观于眼前所见之任何易于修习之物为本尊。若彼清晰，则次第扩展，终至将外器内情，包括所依能依等一切，修习为幻化大网之所依能依坛城。今说第二修习慢者：特意舍弃自为凡夫之想，生起我即断尽诸过、圆满诸功德、诸佛之本体，所明现之殊胜本尊是实有之慢。复次，观自身为本尊之
English
Rising in the mandala of accomplishment is the wisdom of the path of great accomplishment. As the root tantra says: These and other things are inconceivable. In the ten directions and four times, in immeasurable ways, they separately show the meaning of taming. Like that. The supreme Dharma of the Hearers' vehicle is only the immediate wisdom, which lasts for a short time. But here, like the Mahayana's path of joining, there are twelve subdivisions, which should be known as such. Now, training in the intervals between sessions: In the intervals between sessions, train as before. Even if many days pass, you will not feel the time. If you are not harmed by distractions such as heat, cold, hunger, or thirst, it is called training in the intervals between sessions. The measure of progress from meditating in this way is special: When looking at a painted image that is very bright, such as one that is struck by sunlight, if the brightness of the deity that appears clearly in your mind's eye overwhelms it, and your generation stage becomes murky, it is called unequal training. If the two are not different in brightness, it is called equal training. When you close your eyes and focus on the clarity of the visualized image, and then open your eyes and look at the image, if the brightness of the deity overwhelms you and it becomes dark, or if it is like dust flying up, it is called superior training, which is the measure of training in color. The measure of training in order is to be able to change the object of focus, such as its size, at will and to have freedom. The measure of training in the intervals between sessions is to be able to remain in samadhi for as long as you wish, according to the aspiration you have made. The measure of stability is that these are not harmed by obstacles, and that you can obtain them without hindrance whenever you wish. At that time, you have obtained stability. If you are able to meditate on yourself as the deity in this way, then at first, meditate on any object that you see in front of you that is easy to meditate on as the deity. If that is clear, then gradually expand it, until finally you train to meditate on the outer world and the beings within it, including the support and what is supported, as the mandala of support and what is supported in the great net of illusion. Now, the second training is in pride: Deliberately abandon the idea that you are an ordinary person, and generate the pride that you are the deity that has been clearly visualized, who is the essence of all Buddhas, who has exhausted all faults and perfected all qualities, and that this is real. Then, visualize yourself as the deity.
Chinese
明亮的眼睛是殊胜本尊真实之眼，从面容到身体、手脚等一一处，都认为是真实本尊的这和那。语言也是真实本尊的语，心也是真实本尊的意，这样观想。之后，从自身显现为殊胜本尊的身语意之显现中，在所有虚空界，于每个众生的显现前，以适合各自调伏的身之形象利益众生，以所有声音和旋律，与众生的想法相符地宣说佛法，以及心中对于胜义谛和世俗谛的一切所知，如同放在手掌中的余甘子一般现量了知等等，本尊的身语意的一切功德，我都一一具备。因此，我就是殊胜本尊本身，这样学习观想。当这种本尊慢的形象在心中清晰显现时，清晰地确定其状态，像前面一样一心专注。最终，就像自己真正变成了本尊一样，产生真实的认知，无造作的认知持续不断地显现，或者暂时地，或者在观修时出现，无论持续多久都能保持，这就是修习的程度。第三是学习清净忆念。这些清净忆念，平时在现观或观修时都必须忆念，但这里是为了最初进行观修，因此对这和那产生强烈的信心后进行学习。详细内容需要在各自的修法和续部的解释中广泛了解。这里简略地说，这些本尊形象，并非像受烦恼控制而无奈地受生，形成粗大的血肉之躯那样，而是为了在所化众生面前，象征圆满果位的本尊不动金刚等各个本尊的身语意功德，作为本尊的象征而显现。因此，在古老的宁玛派修法中，本尊的身体颜色和手持法器等一一都赞颂为伟大功德的象征，以及如实宣说诸法体性的意义。这里必须如实确定诸法体性的赞颂，然后简略地归纳到清净忆念的意义中。
English
The clear eyes are the actual eyes of the supreme deity. From the face to the body, hands, feet, and so on, each part is thought to be the actual deity, this and that. Speech is also the actual speech of the deity, and mind is also thought to be the actual mind of the deity. Then, from the appearance of the body, speech, and mind of oneself, who is clear as the supreme deity, in all realms of space, in the appearance of each sentient being, one benefits beings with the form of whatever body tames them, teaches the Dharma in accordance with the thoughts of sentient beings with all sounds and melodies, and knows directly all objects of knowledge of ultimate truth and conventional truth in the mind, like a myrobalan in the palm of one's hand, and so on. I possess each and every quality of the body, speech, and mind of the yidam deity. Therefore, I am the actual supreme deity, and one should train in contemplating this. When such an image of divine pride arises clearly in the mind, one should clearly ascertain its state and maintain single-pointed concentration as before. Finally, one should have a real sense of having actually become the deity, with genuine, unfeigned cognition arising continuously, or temporarily, or appearing at the time of meditation, and if one can maintain it for as long as one wishes, that is the measure of training. The third is training in pure recollection. These pure recollections must be remembered during realization or meditation, but here, in order to meditate initially, one trains by generating strong faith in this and that. Detailed explanations should be understood extensively in the respective sadhanas and tantric commentaries. Here, to put it briefly, these forms of deities are not like taking birth involuntarily under the control of afflictions, forming a coarse body of flesh and blood, but rather, in order to represent the qualities of the body, speech, and mind of the deities who have attained the ultimate fruition, such as Vajra Akshobhya and other deities, as symbols of the deities to be tamed. Therefore, in the sadhanas of the ancient Nyingma tradition, each of the deity's body color and hand implements are praised as symbols of great qualities, and the meaning of the nature of reality is explained accordingly. Here, one must ascertain the praise of the nature of reality according to the text, and then briefly summarize it into the meaning of pure recollection.
Chinese
所说的是，像这样在显有世间各自的本尊坛城中忆念清净，称为有法本尊和本尊母的清净。为了阐明基位自性本来自明智慧俱全大圆满的状态，如各自修法仪轨的会供等场合中所出现的那样，清晰观想本尊父母双运，或者在修习生圆双运时，通过将要点按在圆满次第的身上，即使仅仅生起少许大乐分，也能增进生起次第。无论如何，将后续生起的大乐纳入计算，就是自明大乐的清净。而且，对于显现如幻的事物，以远离本体、生处、去处三者，以及生灭、住三者的所有执着的见解来增进，从而修习显空双运，就是法性如是的清净。对于每一个清净忆念，以见解来去除毒害至关重要。像这样，首先产生强烈的定解，如果习惯于修习，那么本尊的形象一旦显现，就会毫不造作地认识到那就是那个清净的自性。那时，就是清净忆念已经习惯和熟练的程度。修习三种三摩地，每个月修一种。从单印三摩地以下，九个月，总共一年之间进行念诵，主要修习形象清晰、我慢稳固、清净忆念三者相应的两个部分。三分之一的时间用于念诵。主要念诵：毗卢遮那佛（བྱེ་ཆུང་གཅིག），四部眷属各念诵四十万遍，勇识父母各念诵十万遍，普贤父母各念诵一百万遍，六能仁和四门神各念诵一万遍。如果简略地计算，主尊不动佛念诵四十万遍，四部眷属各念诵十万遍，此后每个本尊念诵一万遍，这样念诵才勉强可以完成念诵的数量。第二，修习圆满次第。在单印等三摩地的五种体验达到究竟之后，才能进入圆满次第。如果一开始就修习圆满次第，那就是因为不了解前译派的道之要诀的引导方式而犯的错误。因此，在生起次第获得稳固究竟，或者获得少许稳固之后，再修习圆满次第。前行道之要诀有三。调理脉络空轮的要诀是：自己