English
Now, having clearly stated this, one should not stop until the session is concluded. Then, one performs confession etc. as usual. In the latter three sessions, if one omits everything except the seven-branch purification of the continuum and the two bodhicittas, there is no fault of omission. Second, the main part, meditating on samadhi, requires a special preparation, namely generating bodhicitta through the door of necessity, because it is the agent that makes all the stages of generating means become the path of Mahayana. Generally, all sentient beings are primordially Buddhas of the nature of mind, perfectly pure. However, not realizing this, and being deceived by the illusory appearance of non-existence, through the door of great compassion arising effortlessly, one wishes to place the deluded sentient beings on the ground of Buddhahood, which is the self-abiding wisdom, spontaneously accomplished nature, and the essence of the seven supreme treasures spontaneously accomplished. Especially, in accordance with the specific dharma of the wrathful deity and the previous introductory story, generating bodhicitta is: Just as the Tathagata, with great compassion, became greatly wrathful towards the realm of the malevolent and subdued them, similarly, towards beings who are extremely malevolent and fierce, with great compassion that is attached to them, having accomplished the level of the mandala of the inexhaustible wheel of ornaments of the Vajra Wrathful One's body, speech, and mind, with the wish to place sentient beings who are to be tamed due to wrong views and who wander uncontrollably in samsara on the ground of Buddhahood, therefore: Suffering due to grasping, And subduing the malevolent three realms, In order to show great pride, Meditate on the samadhi of the illusory net. Thinking, "Just as the Tathagata previously, with skillful means, subdued the malevolent Rudra and his retinue, purified their continuums, and placed them on the correct path, so too shall I generate bodhicitta for enlightenment," one should make a vow and diligently generate bodhicitta. Second, in the actual stages of samadhi, outlining the three samadhis: Generating the mandala of the basis and the supported through the door of self-generation and other-generation. From the three samadhis of the action stage, the first also has three: Samadhi of Suchness, Samadhi of All-Appearing, and the Samadhi of Cause. These three are the unique dharma language of the Early Translation (Nyingma) school. In other traditions, accumulating the collection of wisdom...
Chinese
之后在中阴生起为天神不会出现，在这里则是以空性大悲为核心而投射，从而化现出具有面相和手相的化身天神，以四种事业利益他者，这是福慧二资粮双运的大乘无误之道。就像凡夫在轮回之时，投生到何处的业，如果没有贪爱执取的滋养，就无法进入母胎，就像以贪爱执取滋养后进入一样，在这里也是以大悲的投射为滋养，从光明空性的状态中执取坛城天神的生起，与凡夫所修习的相似。即使在究竟果位的阶段，也是以离于分别的大悲，从法身的状态中化现为色身，与遍虚空际利益众生相似。由于不离空性大悲的妙用，生起次第不可能偏离自相续，按照道次第圆满来修习，从而获得如所有性三摩地的稳固，这将成为生起次第和圆满次第的双运。由于相续中生起了导师佛智足所主张的深明无二的具相圆满次第，导师所主张的，是在生起次第上以圆满次第印证后修习，如此说道。像这样的三种三摩地，如果按照道次第圆满来修习，则依靠对所知见地的真实性进行介绍和推理，从而获得信解，安住于所见的法，或者以将明觉安住于普遍灌注的方式，使心安住在不造作、离戏、自然放松的状态中，切断分别念流动的持续时间，安住于远离沉没和掉举的过失，安住的方式是心保持紧松适度，专注于一处。明觉安住于内在放松。执持的方式保持锐利不放松。即使锐利丧失，也要将心收紧安住，等等，安住心的方法和修习方式，如同幻化寂静的亲近修习仪轨中所取，在此修习直至五种体验圆满。如果在寂静的阶段已经成就了禅定，那么在这里每个科判不需要很长时间，只需一部分修习时间，通过熟悉这一点，风和心会融入中脉，十相显现圆满，根器最利的人
English
Following this, arising as a deity in the intermediate state will not occur. Here, however, being projected by the essence of emptiness and compassion, one arises in the form of an emanation deity with face and hands, accomplishing the welfare of others through the four types of activities. This is the unmistaken Mahayana path of the union of the two accumulations. Just as ordinary beings in the time of cyclic existence, the karma that projects them to whichever birthplace, if not nourished by craving and grasping, cannot enter the womb; just as they enter after being nourished by craving and grasping, here too, being nourished by the projection of great compassion, one takes birth as a mandala deity from the state of clear light emptiness, which is similar to what ordinary beings practice. Even at the stage of the ultimate result, by great compassion free from conceptual thought, one arises as a form body from the state of the Dharma body, which is similar to accomplishing the welfare of beings pervading the limits of space. Since one is not separated from the dynamic energy of emptiness and compassion, the generation stage cannot possibly deviate into one's own continuum. By meditating according to the definite completion of the path, and thereby gaining stability in the samadhi of thusness, this becomes the union of generation and completion stages. Since the authentic completion stage of non-duality of profundity and clarity, as asserted by the master Sangye Yeshe Shab, has arisen in the continuum, the master stated that what he asserts is meditating on the generation stage sealed by the completion stage, thus he said. These three types of samadhi, if meditated upon according to the definite completion of the path, by relying on the introduction to the reality of the view of knowable objects and on reasoning, one gains conviction, and rests in the seen phenomena, or by whichever method of resting the awareness in a universal infusion, the mind is left in an uncorrected, free from elaboration, natural relaxed state, cutting off the duration of the movement of thoughts and concepts, and is placed free from the faults of sinking and excitement. The way of resting is to place the mind one-pointedly, balanced between tightness and looseness. The awareness is rested in inner relaxation. The intensity of the holding attitude is kept not loose. Even if the intensity is lost, the mind is tightened and rested, and so forth. The methods for resting the mind and the way of practice, taken from the ritual text for approaching the peaceful illusory form, are applied here, and the five experiences are meditated upon until completion. If meditation has been accomplished from the stage of peace, then here, from each section, not much time is needed, only a portion of a session. By becoming familiar with this, wind and mind gather in the central channel, and the appearances of the ten signs are perfected, and for the person of sharpest faculties
Chinese
也能生起依于三显现的比喻的智慧。即使不是那样，当心安住于空性离戏的所知境并且不离时获得稳定时，看着虽然不存在却显现的轮回，修习无执如幻遍虚空的悲心时，修习悲心和悲心的三摩地。熟悉了那个，当心安住于空性时，不离悲心的滋养。对那样未证悟的有情，被不存在的显现的错乱所欺骗的，悲心无勤而生起；即使修习悲心，也不离空性的滋养，自他不会执着为实有，从缘起无自性如幻的显现中，真实中自性未成立的空性的决定慧生起时，熟悉以悲心为核心的空性，是如是性和遍显二者的意义，因此必须将这二道不分离地修习。论典中的如是性三摩地，ཨེ་མ་ཧོཿ (ཨེ་མ་ཧོཿ, E ma ho, E ma ho, 稀有) 念诵“稀有”等，如上所述安住心于彼。熟悉了那个，遍显三摩地，念诵“ཨེ་མ་ཧོཿ 普贤是”等，修习遍显三摩地。如果将这二者分别孤立地修习不能成就圆满菩提，那么远离二者就更不用说了。百成就者的共同祖师萨惹哈说： 远离悲心观空性， 由此并非得胜道。 假若唯独修悲心， 住于此轮回岂有解脱？ 何者能将二者结合， 不住有寂不住涅槃。 如此，以智慧断除执有为实的邪见这一有之根本，不住于有；以悲心断除自利作意的执着，不住于寂静声闻缘觉的边际，如同所说： 以慧不住于有， 悲心不住于寂， 不住涅槃与轮回， 不住者您我顶礼。 如是，空性以悲心为核心是佛子共同的大道，因此永远修习三三摩地不分离，这是极其秘密甚深的殊胜要点，在此则是：体性空性，显现大悲，相状是因的字母寂静或忿怒何
English
is also able to generate the wisdom of the example based on the three appearances. Even if not like that, when the mind remains stable, not separate from the object of knowledge which is emptiness free from elaboration, looking at the samsara which appears while not existing, when cultivating non-grasping, illusion-like compassion pervading space, train the mind in compassion and the samadhi of compassion. By becoming familiar with that, when the mind is placed on emptiness, it is not separate from the nourishment of compassion. For sentient beings who have not realized that, who are deceived by the mistaken appearance of non-existence, compassion arises effortlessly; even when cultivating compassion, it is not separate from the nourishment of emptiness, self and other are not mistaken as truly existent, from the appearance of dependent arising which is without self-nature, like an illusion, when the certain knowledge of emptiness, that in reality self-nature is not established, arises, becoming familiar with emptiness having compassion as its core, is the meaning of both suchness and all-appearance, therefore these two paths must be practiced inseparably. The samadhi of suchness from the treatise, E ma ho: (ཨེ་མ་ཧོཿ, E ma ho, E ma ho, Rare) saying "Rare" etc., place the mind on that as explained above. Having become familiar with that, the samadhi of all-appearance, saying "E ma ho, Samantabhadra is" etc., cultivate the samadhi of all-appearance. If cultivating these two separately cannot accomplish perfect enlightenment, what need is there to speak of being without both? Saraha, the common ancestor of the hundred siddhas, said: Viewing emptiness devoid of compassion, By that the supreme path is not found. Even if one cultivates compassion alone, Remaining in this samsara, is there liberation? Whoever is able to unite the two, Does not abide in existence, does not abide in nirvana. Thus, by wisdom cutting the root of existence which is the mistaken view of grasping at true existence, one does not abide in existence; by compassion cutting the grasping of self-interest intention, one does not abide at the extreme of the peace of Hearers and Solitary Realizers, as it is said: By wisdom not abiding in existence, By compassion not abiding in peace, Not abiding in nirvana and samsara, To you, the non-abiding one, I prostrate. As it is said, emptiness having compassion as its core is the great common path of the sons of the Victorious Ones, therefore cultivating the three samadhis inseparably at all times is an extremely secret, profound, and especially exalted key point, here it is: Nature is emptiness, Radiance is great compassion, Form is the causal letter, peaceful or wrathful, which
Chinese
的时候，墙壁是基础，如果没有它，在何处作画？墙壁存在但没有颜料，则无法在墙壁表面作画，因此颜料是与画和墙壁一起作用的条件。如同画已完成时，墙壁、画和颜料都圆满具足一样。从因的三摩地中圆满修习坛城的轮的时候，空性、悲心的力量显现为本尊，因此三者必须无有分离地存在。如果想问原因是什么，如果凡俗的显现没有清净为空性，在何处修习坛城的轮？因此，由于一切法是空性，以及轮回涅槃无有差别的原因，能够修习并显现坛城的轮。空性是生起次第的基础。如同怙主龙树所说：“何者于空性适宜，于彼一切皆适宜。”如果一切法不是空性，并且凡俗的显现真实存在，则无法修习生起次第。如同所说：“虽对麦豆果灌顶，于彼无有稻之实显现。”本来二谛无有差别，安住于大平等中，但由于迷惑的心执取住相不一致，由于颠倒分别执著为真实，因此由于执著此凡俗显现为真实、为实有而显现。在境自身之上，由真实成立的自相所成立的丝毫也没有，因此此显现是心向外安立的无有错乱的清晰显现唯一安立，这在经的第二十七章和第五十一章中宣说。以及在自性修习的大瑜伽以上，宣说世俗是唯有假立。从幻化的第三章中说：“于颠倒分别自身而行持，颠倒分别亦是幻化。”等等，如是清晰而广泛地宣说。接着，虽然了知一切法是空性，但如果缺乏大悲心的推动，则无法为了他利而建立色身，如同声闻、独觉入于灭尽定，不会出现作色身饶益众生一样。因此，在修习因的生起次第坛城时，空性和悲心二者不仅重要，