Chinese
在执着于认为事物真实存在的众生面前，显现轮回涅槃的诸法，是因心之理的同类，因为是心的音声或游舞。例如圆满报身佛的显现。这说明了周遍成立。如果建立理由，内道徒不像外道那样不承认，必须承认显现是从不净心中产生的，并且必须承认那个心有粗细。而且，即使在没有心的时候，也必须承认有一种没有心、没有境和执着的微细心，如《释量论》中所说： “非识之识，无取亦成。” 因此，生起为境执着的识是不清净的，与此分离的则是清净的，以这三个理由成立了存在一个有境的清净。如果成立了这一点，那么它的境空性无生也成立了。相似的例子，就像瓶子被制造出来并且成立为无常一样，声音也同样成立。密严刹土的受用等是智慧心识的音声和游舞，因此相似的例子成立。 第二，存在智慧之理：如果错误的想法认为，如果因或心是一个，就不应该显现为多种多样，那么，对于这一点，像这样，清净和不清净的显现，可以显现为多种多样，因为无论什么都可能是存在智慧之理。例如，就像余甘子的种子一样。那么，清净和不清净的显现是从哪里产生的呢？通过认识自己的本性和认识自己的能力，就会产生寂灭的显现，如果不认识，就会产生轮回的显现。这两者通过道的所依界和智慧之理来显示见解，然后，第三是断除对此的疑惑。如《释量论》中所说：如果认识到境空性并习惯了，就能阻止实执，即使能阻止，也会有是否会退转的疑惑。在这里，如果像这样习惯了法界和智慧的游舞，那么像这样不清净的显现执着能够阻止吗？即使能阻止，也会有是否会退转的疑惑。第三，以游舞产生的理由，智慧的游舞，现在正在进入如实之坛城的禅修中，因为你如何
English
In the face of beings who are attached to believing that things truly exist, all phenomena of appearance, existence, samsara, and nirvana are of the same kind by reason of cause and mind, because they are the sound or play of the mind. For example, the appearance of the fully endowed enjoyment body of a Buddha. This establishes pervasion as valid. If establishing the reason, Buddhists do not assert like non-Buddhists, so it must be asserted that appearances arise from an impure mind, and it must be asserted that that mind has subtle and coarse aspects. Moreover, even in the state of no mind, a subtle mind without mind, object, and grasping must be asserted, as it is said in the Pramāṇavārttika: "By a consciousness that is not consciousness, it is also established because there is no appropriation." Therefore, the consciousness that arises as an object-grasping agent is impure, and that which is separated from it must be considered pure. By these three reasons, it is established that there is a pure object-possessor. If that is established, then its object, emptiness, which is unborn, is also established. A similar example is that just as a pot is made and established as impermanent, sound is also established as the same. The enjoyments of Akanishta, etc., are the sound and play of the wisdom mind, so the similar example is established. Second, the reason of existence-wisdom: If the wrong thought thinks that if the cause or mind is one, it should not appear as diverse, then, in this regard, like this, pure and impure appearances, can appear as diverse, because anything is possible by the reason of existence-wisdom. For example, like the seed of an Amla fruit. So, where do the pure and impure appearances of existence come from? By knowing one's own nature and knowing one's own ability, the appearance of cessation arises, and if one does not know that, the appearance of samsara arises. These two show the view through the basis of the path, the realm of reality, and the reason of wisdom, and then, the third is to cut off doubts about this. As it is said in the Pramāṇavārttika: If one realizes emptiness of objects and becomes accustomed to it, one can reverse the grasping of truth, and even if one can reverse it, there is doubt whether one will revert. Here too, if one becomes accustomed to the play of the realm of reality and wisdom in this way, can this impure appearance-attachment be reversed? Even if one can reverse it, there is doubt whether one will revert. Third, by the reason of the arising of play, the play of wisdom is now entering into the meditation of the mandala of suchness, because how you
Chinese
如果需要证悟，那会如何发生呢？例如，冰具有融化成水的能力或加持。同样，对于那些认为无法以任何量来理解这些论证的人来说，智慧的显现也是一种法。因此，必须如此证悟，因为这是圣者的现量。例如，就像证悟法界现量一样。因此，在四种现量中，这种圣者的现量是进入对境状态的心，并且与此相应的人是二障已尽者。因此，对于像盲人传递的后来的推论来说，圣者的现量被作为依据。如此，通过三种道理，确定清净、平等、真谛无别，先前已有的等持，使一切显现存在皆为空性，法界方便之母普贤佛母的自性，显现为红色明亮的交织法源三十三个，与高度差异相同，在中央显现的部分代表着父普贤王如来，在日月和红黄色尸体头朝左侧的上方。法界与智慧无二，儿子大乐力圆满显现，是所有坛城的遍主，努钦·桑杰·耶谢与本尊忿怒文殊无二，通过经文的词语来阐明。生起次第的主要部分是观修本尊，如果乐于作为支分进行念诵，按照经文进行有时间限制和数量限制的念诵即可。这里主要展示的是观修本尊。其中有两种：对本尊的总体形象进行专注，以及对细节进行专注。第一种是，虽然一开始就试图观修完整的坛城，但很难实现清晰的显现。因此，这里只观修一位主要的上师。一旦清晰的显现出现，就逐渐学习观修文殊寂静和忿怒的完整坛城。此外，在自己面前摆放一幅具有清晰部分的、面容朝向自己的上师或本尊的圆满具相、美丽且无瑕疵的唐卡。根据伏藏大师父子的传统，有一种叫做“引导唐卡”的，其中没有场景布置和许多本尊等，而是主要突出本尊的形象。据说这种做法是宁玛派的传统，所以如果能聚集这些，那将是很好的。
English
If realization is needed, how does it occur? For example, ice has the power or blessing to melt into water. Likewise, for those who think that these arguments cannot be understood by any valid cognition, the play of wisdom is a phenomenon. Therefore, it must be realized in this way, because it is the direct perception of the noble ones. For example, like realizing the Dharmadhatu directly. Therefore, among the four direct perceptions, this direct perception of the noble ones is the mind that enters the state of the object, and the person who possesses it is one who has exhausted the two obscurations. Therefore, for later inferences like a blind person passing on [information], the direct perception of the noble ones is established as a sign. Thus, through the three reasonings, having previously ascertained the inseparability of purity, equality, and truth, the samadhi makes all appearances and existence empty, the nature of Dharmadhatu, the mother of skillful means, Samantabhadri, appearing as thirty-three intersecting dharma sources, red and clear in color, equal in height and difference, and in the center, the part that represents the father Samantabhadra, above the sun and moon and the red and yellow corpse with its head pointing to the left. The inseparability of Dharmadhatu and wisdom, the son, great bliss, fully manifested power, the lord of all mandalas, Nubchen Sangye Yeshe, inseparable from the wrathful Manjushri, is clarified by the words of the text. The main part of the generation stage is deity meditation, and if one is inclined to perform recitation as a branch, it is sufficient to perform the recitation with time and number limits according to the text. Here, the deity meditation is mainly shown. There are two types: focusing on the general form of the deity, and focusing on the details. The first is that although one tries to meditate on the complete mandala from the beginning, it is difficult to achieve clear appearance. Therefore, here one meditates on only one main lama. Once a clear appearance arises, one gradually learns to meditate on the complete mandala of peaceful and wrathful Manjushri. Furthermore, in front of oneself, display a complete, beautiful, and flawless Thangka of a lama or yidam with a clear part and whose face is turned towards oneself. According to the tradition of the great treasure discoverer father and son, there is something called a "guide Thangka," which does not have scenery arrangements and many deities, etc., but mainly highlights the image of the deity. It is said that this practice is a tradition of the Nyingma school, so if these can be gathered, it would be good.
Chinese
好。在那前面摆设供品。在附近铺设自己的坐垫，以身体的要点端坐。可以做广略不同的前行。总而言之，生起出离心和菩提心。观想自己的头顶为上师，信奉为一切皈依境的自性，以强烈的信心，献上一切身受用。祈请三世一切诸佛的自性，恩重如山的根本上师仁波切。请加持我的相续。特别是，请加持使生起次第的真实三摩地，现在就在相续中生起。这样强烈而长久地祈请后，观想上师大乐化为红光，从自己的头顶融入，观想上师的心和自己的心无二无别地融合，放松心情，保持片刻。然后，首先用眼睛盯着唐卡，务必确定佛像的形态，集中精神，保持一会儿。再闭上眼睛，看是否能清楚地显现出与唐卡相同的佛像。如果不清楚，就睁开眼睛，像以前一样，以各种方式持续观看，不要让心散乱。再闭上眼睛，像以前一样禅修。这样交替禅修，最终闭上眼睛时，如果能清楚地显现出与面前唐卡相同的佛像，就将它转移到自己的身体上进行禅修。也就是首先在自己的身体上清晰地观想出本尊的形态，包括身色、手印、法器、装饰、服饰和坐垫。如果能完整地清晰观想，就专注于此。如果不太清楚，就首先通过唐卡完整地进行清晰观想。然后，清晰地观想身色为白色或红色等差别，面容、手、手印、姿态、坐姿、坐垫、光芒，放射出六百万道光芒。在智慧之火燃烧的中央安住。对此禅修片刻，然后停止。再做一个寂静红色本尊的清晰观想，像以前一样专注于此。如果不清楚，就像以前一样，交替观看画像等方式进行禅修。白天分两次反复禅修。每次禅修没有固定的次数。晚上，本尊的形象清晰也好，不清晰也好。有时集中精神进行清晰观想，并交替停止。有时自己就是本尊。
English
Good. Arrange offerings in front of that. Spread your own mat nearby and sit properly with the essential points of the body. It is fine to do elaborate or concise preliminaries as appropriate. In short, generate renunciation and bodhicitta. Clearly visualize the lama on the crown of your head as the essence of all refuge objects, and with strong faith and devotion, offer all your body, possessions, and enjoyments. Pray to the kind and precious root lama, who is the essence of all buddhas of the three times. Please bless my mind-stream. In particular, please bless me so that the correct samadhi of the generation stage arises in my mind-stream right now. After making this prayer intensely and for a long time, visualize the lama dissolving into red light with great joy, merging from the crown of your head, and think that the lama's mind and your own mind are inseparably mixed, relax your mind, and remain for a moment. Then, first stare at the thangka to ascertain the form of the deity, concentrate your mind, and remain for a while. Then close your eyes and see if a similar image appears clearly in front of you. If it is not clear, open your eyes and look as before, in various ways, without letting your mind wander. Close your eyes again and meditate as before. Meditate in this alternating way, and finally, when you close your eyes, if the image of the thangka in front of you appears clearly, transfer it to your own body and meditate. That is, first clearly visualize the form of the deity on your own body, including the body color, hand gestures, implements, ornaments, attire, and seat. If you can visualize it completely and clearly, then focus on that. If it is not so clear, first do a complete and clear visualization using the thangka. Then, clearly visualize the distinctions of the body color, such as white or red, the face, hands, hand gestures, expressions, posture, seat, and rays of light, radiating six million rays of light. Visualize that you are dwelling in the center of the blazing fire of wisdom. Meditate on this for a moment and then stop. Then do a clear visualization of a peaceful red deity, and focus on it as before. If it is not clear, meditate by alternating between looking at the painted image as before. Meditate repeatedly twice a day. There is no fixed number of sessions for each day. At night, whether the deity's image is clear or not, sometimes concentrate your mind and visualize clearly, alternating with stopping. Sometimes you are the deity.
Chinese
的傲慢，仅仅是知道有天神的样子，就放松休息地修习。第二，分别的摄心，有无装饰和有装饰的摄心两种。第一种是，在那样的天神身像的显现总体上，在不失去执持方式的状态中，特别地，对于寂静的种类，从顶髻和眉间二者中任何一个开始摄心。对于忿怒的种类，首先从眼中间摄心。那也是中间是黑色的，边缘是灰色的，眼脉是红色的，左眼向上翻起的样子，连同眉毛一起，心中反复观想。获得清晰后，在那里像竖立标枪一样地投入觉性，这叫做通过修习而清晰显现。如果这样没有获得清晰，就口中念诵而清晰显现。即使这样也不清晰，就将一个眼中间的形象，完整美好地绘制，放置在适当的近处或远处，用半睁的眼睛看。如果清晰显现，就闭上眼睛，观想那样的形象在自己的眉间中间。像这样轮流地，时而收紧心，时而放松，以不失去专注的方式修习。如果念头纷乱而无法清晰，就稍微放松，从内心收紧，切断念头的蔓延，然后立即投入到所缘上。如果忘记所缘，陷入散乱和遗忘，这是很大的过失，因此要强烈地下决心不再发生那样的情况。像这样，如果眼中间的形象清晰显现，就从那里依次地，右眼、左眼、鼻梁、嘴、牙齿、舌头、耳朵、颈部、上半身、腰部、下半身、脚、座垫、宝座、光芒、火焰山之间，一个一个部分地摄心。直到像实际用手触摸或用眼识看到一样，没有产生稳固的相状之前，都要修习。如《普尔提克·十万黑法》中所说：“那也要坚固坚固、紧密紧密地修习。”因此，如果不这样修习，而将生起次第修得像彩虹一样，或者像幻术、梦境一样飘忽不定，自己思考，向他人讲述。还说生起次第是繁琐的。因此，修大圆满更好，说这样的话。实际上自己的相续并没有超越凡庸，却将从持明上师们传承下来的生起次第和圆满次第二者分开，对于生起次第没有观察，这些人是宁玛派的卖法者。不要听信那样的高谈阔论。