English
and the pride of [being a deity], merely knowing that there is the appearance of a deity, one meditates while relaxing and loosening the mind. Secondly, in the specific mind-holding, there are two types: mind-holding with and without ornaments. The first is: while not losing the grasp of the general appearance of such a deity's form, one first holds the mind on either the crown or the brow center for peaceful deities. For wrathful deities, one first holds the mind on the central eye. That is, the center is black, the edge is gray, the eye veins are bright red, and the left eye is turned upwards, along with the eyebrows, one repeatedly meditates on this in the mind. When clarity is attained, directing awareness there like planting a spear is called clarifying through meditation. If clarity is not attained through this, one clarifies by speaking. If it is still not clear, one draws a complete and well-formed central eye image, places it at an appropriate distance, and looks at it with half-closed eyes. When a clear appearance arises, one closes the eyes and meditates that such an image is in the center of one's brow. In this way, alternately tightening and loosening the mind, one must meditate without losing focus. If conceptual thoughts are turbulent and unclear, one relaxes slightly and tightens from within, cutting off the flow of conceptual thoughts, and immediately directs the mind to the object of focus. If the object of focus is forgotten and one goes astray into wandering and forgetfulness, it is a great fault, so one makes a strong determination not to let that happen again. In this way, when a clear appearance arises well in the central eye, one then gradually holds the mind on each part, one by one, from the right eye, left eye, nose, mouth, teeth, tongue, ears, neck, upper body, waist, lower body, feet, seat, throne, rays of light, to the mountain of fire. One must meditate until a stable sign arises, as if one could actually touch it with one's hand or see it with eye consciousness. As it is said in the "Phurtik Bum Nak": "One must meditate firmly and tightly." Therefore, if one does not meditate in this way, and the generation stage is like a rainbow, or like an illusion or a dream, fleeting and vague, one thinks for oneself and explains to others. Furthermore, one says that the generation stage is elaborate. Therefore, one says it is better to meditate on Dzogchen. In reality, one's own mindstream has not transcended ordinariness, yet these people separate the generation and completion stages, which have been transmitted from the vidyadhara gurus, and have no contemplation on the generation stage, these are the Dharma-selling Nyingmapas. Do not listen to such loud talk.
Chinese
生起次第首先需要学习。第二是，像这样从全裸无饰的状态，心完全专注于此，在不失去目标的状态中，需要将心思放在每一种装饰的细节上。对于拥有珍宝饰物者，从头顶的发髻、宝珠顶饰开始；对于拥有骨饰者，从头顶的骨轮开始，到上半身和下半身饰物的每一个细节，都要用心专注，直到清晰的显现变得稳定为止，都要修习。其中，上等是通过修习来清晰，中等是通过念诵，下等是通过书写来清晰，改正沉没和掉举的过失等等，要像诀窍一样地修持。这样，当所依和能依变得清晰时，就要学习我慢。要特意抛弃自己是普通人的想法，生起“我是断尽一切过失、圆满一切功德、一切佛的自性、上师和本尊，所观想的本尊是真实存在”的我慢。从内生身像的顶髻开始，对每一个细节生起我慢，对于饰物和法器也要同样理解。第三，清净猛烈的修法，虽然出自各自的法性意义和征相的赞颂，但总的来说，当以自明大乐的清净，父尊母尊双运来清晰目标时，以圆满次第在身体上敲击要点，生起少许与大乐相应的觉受，从而在生起次第上加以扩展。无论如何，都要将后续生起的大乐纳入计算之中。法性的意旨是：对于如幻的显现，以远离本体、生处、去处三者，以及生、灭、住三者等一切执着的空性来扩展，从而修习显空双运。也就是说，将一切显现、声音、运动三者，都确定为从法界无生中，毫不阻碍地产生的智慧游舞，并将一切外器内情的显现，所依和能依的坛城，一切声音都视为咒语，一切念头都视为法性平等性。在一切定中和定后，都要学习将一切显现都修习为清净显现。当对本尊的显现执着变得清晰稳定时，安止修法则是在其头顶观想红色的明点，从那之上，观想一个指节高度的白色明点。观想这两个明点如豆粒般闪耀。当它变得清晰时，从鼻孔
English
First, one must study the generation stage. Second, in this way, from the state of being completely naked and without ornaments, with the mind fully focused, without losing that focus, one must focus on each detail of the ornaments. For those with precious jewel ornaments, starting from the topknot of the head and the jewel crest; for those with bone ornaments, starting from the bone wheel on the crown of the head, to each detail of the ornaments on the upper and lower body, one must focus the mind and meditate until a clear appearance becomes stable. Among these, the best is to clarify through meditation, the intermediate through recitation, and the lowest through writing, correcting the faults of sinking and excitement, etc., practicing according to the instructions. In this way, when the support and supported become clear, one should train in pride. One should deliberately abandon the thought that one is an ordinary person and generate the pride of thinking, "I am the one who has exhausted all faults, perfected all qualities, the essence of all Buddhas, the lama, and the deity, and the deity that is visualized is actually real." Starting from the crown of the head of the inner-generated body, one should hold pride in each detail, and the same applies to ornaments and hand implements. Third, the means of accomplishing fierce purification arises from the praises of the nature of things and their signs, but in short, when clarifying the object of focus with the pure union of father and mother of self-awareness and great bliss, applying the essential points to the body with the completion stage, a small portion of great bliss arises, thus expanding the generation stage. In any case, one should make sure to include the subsequent arising great bliss in the calculation. The intention of the nature of things is: for the illusory appearance, expanding with emptiness that is free from all grasping of essence, place of origin, and the three goings, as well as the three of arising, ceasing, and abiding, etc., thus meditating on the union of appearance and emptiness. That is, determining that all three of appearance, sound, and movement are the wisdom play that arises unceasingly from the unborn realm of space, and viewing all appearances of the outer and inner worlds, the mandala of support and supported, all sounds as mantras, and all thoughts as the equality of the nature of things. In all post-meditation and meditation, one should train in transforming whatever arises into pure appearance. When the attachment to the appearance of the deity becomes clear and stable, the abiding meditation is to visualize a red awareness fire on its crown, and above that, a white drop one finger's breadth high. Meditate on both of these shining like beans. When it becomes clear, from the nostrils
Chinese
从（性）根处发出一个红色光点，如豌豆般大小。它融入头顶的红色光点中。从那儿，光芒四射，遍布虚空，供养诸佛。完成了心的利益，净化了罪业和障碍。轮回和涅槃的所有显现都溶解，与光融合，然后聚集并融入红色光点中。同样地，专注于光溶解成脐火。然后，从右鼻孔发出一个白色光点，如豌豆般大小。当它触及上方的白色光点时，光芒四射，完成了二利。轮回和涅槃溶解并与光融合，融入白色光点中。同样地，它溶解成光，融入红色光点中，从自己的梵穴融入心中，因此观想生起乐空无二的心，并安住于此。控制缓和之气并安住于此。这是天尊入定阿努的前行。阿努自身的入定是：在自己的心间，观想先前的光点，它是白色的，如鸽子蛋般大小，闪耀着光芒。当它变得清晰时，从那儿，一道光点如流星般从头顶射出。从那儿，不可思议的光点散发出来，充满了整个天空。再次，专注于所有光点聚集，与最初的光点融为一体的状态。安住于无能见者和所见者的状态。因此，境和境之智，无二无别，显现为巨大的幸福。应无执着地保持在这种状态中。为了训练阿底瑜伽的世俗菩提心，首先要控制呼吸：观想自己是上师和本尊，任何一位都可以，身体是巨大的空性，没有遮蔽和障碍。在中间是中脉，左右是左右脉，它们的上端插入鼻孔，下端在肚脐下方四指处进入中脉。在头顶观想上师父母，并祈祷。然后，观想疾病、邪魔、罪业和障碍通过“桑”字净化，呼出气息。在正行中，吸入所有稳定、移动、轮回和涅槃的精华，以风的形式。将命根向下压，在肚脐下方结合，保持不动摇，因此风进入中脉，融入心中的精华，观想生起乐、明、无念的体验。如果无法做到，重要的是通过“桑”字释放。此功德是石头
English
From the root, a red bindu of light, about the size of a pea, emanates. It dissolves into the red bindu at the crown of the head. From there, rays of light radiate, pervading the sky, offering to the Buddhas. It accomplishes the benefit of the mind, purifying sins and obscurations. All appearances of samsara and nirvana dissolve, merging with the light, and then gather and dissolve into the red bindu. Likewise, focus on the light dissolving into the navel fire. Then, from the right nostril, a white bindu of light, about the size of a pea, emanates. When it touches the white bindu above, rays of light radiate, accomplishing the two benefits. Samsara and nirvana dissolve and merge with the light, dissolving into the white bindu. Likewise, it dissolves into light, dissolving into the red bindu, dissolving from one's own Brahma aperture into the heart, therefore contemplate the arising of the mind of inseparable bliss and emptiness, and abide in that. Control the gentle wind and abide in that. This is the preliminary practice of the deity's natural meditation, Anu. Anu's own natural meditation is: In the center of one's heart, visualize the previous bindu, which is white, about the size of a pigeon's egg, blazing with light. When it becomes clear, from there, a bindu of light shoots out from the crown of the head like a shooting star. From there, countless tiny bindus radiate, filling the entire expanse of the sky. Again, focus on all the tiny bindus gathering, merging into one taste with the original bindu. Abide in the state of no seer and no seen. Therefore, the object and the wisdom of the object, inseparable, clearly arise as great bliss. One should maintain this state without attachment. In order to train in the conventional bodhicitta of Ati Yoga, first, control the breath: Visualize oneself as the guru and yidam, whichever one, the body is a great emptiness, without obscurations and obstacles. In the middle is the central channel, and on the left and right are the left and right channels, their upper ends inserted into the nostrils, their lower ends entering the central channel four fingers below the navel. Visualize the guru parents at the crown of the head, and pray. Then, visualize diseases, evil spirits, sins, and obscurations being purified by the syllable "Sang," and exhale. In the main practice, inhale all the essence of stable, moving, samsara, and nirvana, in the form of wind. Press the life-sustaining downward-moving wind, joining it below the navel, holding it without wavering, therefore the wind enters the central channel, dissolving into the essence of the heart, contemplate the arising of the experience of bliss, clarity, and non-thought. If it is not possible, it is important to release it through the syllable "Sang." The benefit of this is a stone
Chinese
杰·巴扎巴说：如果掌握了依赖的度母，凭借智慧的金刚橛，也会变得无法观察，那会使日月运行紊乱。说完之后，如果修持明点，其他如前，从总、喉、心、脐四个脉轮，以及脐下火轮的中央，观想火焰的精华，燃着朗（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：朗）字。在下处观想风轮，在头顶观想白色吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字，具有安乐的自性。之后，如前一样持风，空风通过独脉而来，下处的风轮摇动，撞击到火轮的朗（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：朗）字，火焰变得炽热、锐利、细微而明亮，从中间脉中向上燃烧，触及到吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字。头顶的上师以安乐的暖意供养，以大喜悦化为甘露融入吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字。从吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字中降下清澈明亮、具有安乐自性的微细菩提心，如蛛丝般，融入朗（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：朗）字，作为火焰的养料，燃烧得更加猛烈。由此，月亮融化甘露的精华，充满全身，一心专注于燃烧滴落，大乐自然而然地生起。再次，通过吽（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的引导和四种变化，将月亮向上引导，从脐部逐渐向上返回到头顶，观想体验自性俱生智，安住于无分别的状态，从而战胜了差别。第二，修习胜义菩提心，分为有依和无依两种，其中有董和，兰金刚光所著，郭氏记录的修行方法，以及祖尔吽的修行方法，聂氏的记录。从导师金刚巴扎巴的口诀中，依赖于心间不坏明点，修持光明俱生不变大乐，出现了三种流派，这里按照后一种，身体姿势和视线保持不动，如同在自己的心间支起帐篷，在空旷的中央，八脉如白色莲花般展开八瓣，在中心，脉的精华如水晶蛛丝般，其中有智慧精华的明点，如芥子般大小，具有五彩光芒，清澈明亮地燃烧，专注于此，不散乱，平静地安住，这样风心的精华全部融入其中。法界与智慧无二无别，显现为大乐的智慧，安乐与能所的执着消散，三界安乐。