English
Precious jewel, undefiled lotus, unimpeded activity, various crossed vajras, the curved knife that cuts through conceptualization, the skull cup that sustains non-conceptual wisdom and bliss, the blood-filled cup that subdues the four maras, the sword that severs the root of birth and death, the khatvanga that eradicates the three poisons, and so forth. The purity of ornaments is as briefly mentioned before. Thus, according to the meaning of praising symbols and so on, purifying the phenomenal world into individual deity mandalas is called the purity of the deity and consort as the subject of purification. When clarifying the visualization of the deity father and mother in union, or when meditating on the generation and completion stages in union, even a slight arising of the bliss aspect by pressing the key points on the body of the completion stage can enhance the generation stage. In any case, reckoning from the subsequent great bliss is the purity of self-awareness and great bliss. Enhancing the appearance of illusion-like phenomena with the view of non-elaboration, and meditating on the union of appearance and emptiness, is the purity of suchness, the nature of reality. If the deity's form arises and one spontaneously recognizes it as being inseparable from its essence, then one is familiarizing and training. As Jamyang Khyentse said. However, since beginners cannot do that much, after the deity's clear appearance is somewhat stable, one should think that these are also the mind of the Buddha, the manifestation of great wisdom, and the symbolic signs representing the aspects of enlightenment. By abiding in this faith and understanding, one will be in accordance with pure mindfulness, and holding the deity as one's own nature is deviating from the path. In short, although it appears as a form body, it does not go beyond the nature of the Dharma body, and training in the play of appearance and emptiness, illusion, is called pure mindfulness. In all of these cases, relying on the generation stage to purify the coarse clinging to appearances is the meaning and result of meditating on the path. Therefore, appearance is the object of one's five senses, namely the five objects of form, sound, smell, taste, and touch, and the object of the mind, namely the appearance of the realm of phenomena. To purify these, it is said that the aspect of appearance is clear, that is, the container and its contents, the deity and the palace, appear as the nature of sound and mantra, without distracting the mind. Thus it is said. There are two types of clinging: clinging to self and clinging to things. The first, clinging to self, is the thought of "I" that has existed since beginningless time.
Chinese
因为这是执着，所以说它的对治是坚固的慢心。即舍弃执着于我或者平凡，生起我是本尊之神的坚定认知。在显现清晰和坚固慢心这二者中，坚固慢心更为重要。因为如果没有自己必定是神的认知，即使显现清晰，相续也是平凡的，没有意义。如果具有自己必定是神的慢心，则我执会畏惧，显现也会自然清晰。所谓的对事物执着，是指对器情世界执着，坚信为真、为常的顽固执着，这被称为法我执。因此，它的对治是清净的忆念。诸佛心续中存在的功德，如三十七道品等，其自性是宫殿，以及神的面容、手印、象征等只是形象而已。实际上，这是为了调伏执着于实有的执着。这三者非常重要，所以轮流修习。这些不像名相乘那样，将对治分解为微尘等，将我的对治修习为无我等。不是以相违的方式运用对治，而是以密咒方便的特点。例如，水进入耳朵时，再次倒入水来取出；像被火烧伤的刺痛，再次用火来烘烤一样。错觉的对治是神之显现，对执着于我的慢心的对治是生起神之慢心等。以分别念的对治修习分别念，从而使不清净的分别念消失，这是密咒的方便。所以，所谓生起次第的意义也就在于此。所谓不舍弃分别念和烦恼，也是指这种情况。要知道，这不是指不舍弃自性平凡的分别念和烦恼。像这样修习时，如果出现觉知不清晰、昏沉、迟钝、不想修习等情况，则应努力使觉知清晰，扩展心量。不要将觉知局限于神的身色、手印等形象方面，而是要将器情世界、神和宫殿，以及光和光芒的自性，观想得鲜明闪耀，摇曳晃动，声音震响，作为咒语的自性发出嗡嗡的声音，将念头和分别念作为法性的自性自由自在地放开，哈。
English
Because this is clinging, it is said that its antidote is firm pride. That is, abandoning clinging to "I" or the ordinary, and generating the firm recognition that "I am the deity of the yidam." Of these two, clear appearance and firm pride, firm pride is more important. Because if there is no recognition that one is definitely a deity, even if the appearance is clear, the continuum is ordinary and meaningless. If one has the pride of being definitely a deity, then self-grasping will be frightened, and appearance will also naturally become clear. The so-called clinging to things refers to the clinging to the container and its contents, the stubborn clinging that believes them to be true and permanent, which is called the self of phenomena. Therefore, its antidote is pure mindfulness. The qualities that exist in the mind-streams of the Buddhas, such as the thirty-seven factors of enlightenment, etc., their nature is the palace, and the face, hand gestures, symbols, etc. of the deities are merely appearances. In reality, this is to tame the clinging that grasps at true existence. These three are very important, so train the mind in turn. These are not like the characteristic vehicle, where the antidotes are broken down into atoms, etc., and the antidote to self is meditating on selflessness, etc. Instead of using antidotes in a contradictory way, it is through the special skill of secret mantra. For example, if water enters the ear, pour water in again to remove it; like cauterizing the pain of a burn with fire again. The antidote to delusion is the appearance of the deity, and the antidote to the pride of clinging to self is generating the pride of the deity, etc. By meditating on conceptual thought as the antidote to conceptual thought, impure conceptual thoughts are eliminated, which is the skillful means of mantra. Therefore, the meaning of the so-called generation stage also lies in this. The saying that one does not abandon conceptual thought and afflictions also refers to this kind of situation. One should know that this does not mean not abandoning conceptual thought and afflictions that are ordinary in nature. When meditating in this way, if there is unclear awareness, dullness, sluggishness, unwillingness to meditate, etc., then one should strive to make awareness clear and expand the mind. Do not limit awareness to aspects such as the deity's body color, hand gestures, etc., but rather visualize the container and its contents, the deity and the palace, and the nature of light and rays, as bright and radiant, swaying and moving, the sound resounding, emitting buzzing sounds as the nature of mantra, and let thoughts and conceptualizations be freely released as the nature of reality, ha.
Chinese
嗡，歌唱，扩展知识，赞美，将证悟的集合如坟墓般彻底摧毁。如果过于执着或不执着，如果认为清晰或不清晰，就应舍弃这种狭隘，宽广地禅修。如果知识过于散乱和游荡，就稍微停止念诵亲近等，放松呼气，专注地观察自性。在此状态中，将心专注于根本的自性上，全神贯注地禅修。如果过于执着目标等，过于怀疑是否清晰，就会陷入狭隘。不要陷入既不清晰也不模糊，像偿还债务一样的宽广。要把握好宽广和狭隘的度。有时就这样禅修本尊，反观自身，观察显现与不显现等行为的作者。同时，也要彻底放下观看者和被观看者等微细的分别念，安住在无所谓“是什么”或“不是什么”的纯粹觉知状态中。如此，不改变心念，交替或融合运用法性的钉和三摩地的本尊钉，尽力而为。在所有这些时候，念诵咒语的钉，不间断地念诵根本的亲近咒。在结束禅修和解除亲近闭关时，按照亲近仪轨中所述，进行放射和收摄光芒等事业的钉。这被称为四种命根钉，是早期宁玛派的术语。莲花生大师的独特口诀至关重要，如巴珠仁波切所说。经中说：具有此法的瑜伽士，即使在坟地中修持恶鬼，也能毫不费力地成就殊胜和共同的果位。如果不能理解此法，以愚昧之心修持智慧勇识，也只能获得暂时的微小利益，而无法获得真正的果位。如早期宁玛派所说，有七种：将心专注于本尊，纠正改变的过失，本尊的眉间，提升至本尊道，将本尊与自心融合，从这五者中显现五种体验，即前行五支。将本尊融入意义，即学习以三摩地引导的亲近、修持四支相连的道，这是正行一支，并将本尊带入道。
English
Oṃ, singing, expanding knowledge, praising, utterly destroying the collection of realizations like a tomb. If overly attached or unattached, if thinking of clarity or non-clarity, one should abandon this narrowness and meditate broadly. If knowledge is too scattered and wandering, one should slightly stop the recitation of approach etc., relax the exhalation, and gaze intently at one's own nature. In this state, focus the mind on the fundamental nature, meditating with complete attention. If overly attached to the object etc., being too doubtful of clarity, one falls into narrowness. One should not fall into either the unclearness or non-unclearness, the broadness like paying off debts. One should grasp the measure of broadness and narrowness. At times, meditate on the deity in this way, and turn back to look at one's own face, observing the agent of appearance and non-appearance etc. At the same time, completely let go of the subtle thoughts of the viewer and the viewed etc., and maintain the state of pure awareness without the so-called "what is" or "what is not". Thus, without changing the mind, alternately or simultaneously apply the nail of the nature of reality and the nail of the deity of samādhi, doing whatever is possible. At all these times, recite the nail of mantra, continuously reciting the root approach mantra without interruption. At the end of the session and the breaking of the approach retreat, perform the nail of activity, such as radiating and withdrawing light, as described in the approach manual. This is called the four life-sustaining nails, a term of the early Nyingma school. The unique instruction of the Second Buddha of Oddiyana is extremely important, as Paltrul Rinpoche said. The tantra says: The yogi who possesses this, even if practicing evil spirits in a charnel ground, will effortlessly accomplish the supreme and common fruits. If one does not understand this, and practices wisdom deities with a foolish mind, one can only obtain temporary small benefits, but cannot obtain the true fruit. As the early Nyingma school says, there are seven: holding the mind on the deity, correcting the faults of change, the deity's brow, raising to the deity's path, merging the deity with one's own mind, manifesting five experiences from within these five, which are the five branches of the preliminary practice. Integrating the deity into meaning, which is learning the path of approach and accomplishment connected with the four branches led by samādhi, this is one branch of the main practice, and bringing the deity into the path.
Chinese
总而言之，是十种所知和六种誓言等后续的一个章节和七个部分。第一，观想本尊的身色、面容、手印、装饰、服饰等圆满显现，收摄五根，不向他处散乱，这样观修时，念头比以前更加纷乱，这是动摇的体验。例如，在湍急的流水下，鱼和水獭等都看不见，而在缓慢的流水下，连细小的石子都能清楚地看见，这就像是心稍微开始安住的状态。之后，念头逐渐平息，本尊清晰地显现，这就是获得的体验。第二，遗忘对境、懈怠、怀疑不成、沉没、掉举和知足是认识的努力，不清晰、身体等是七种过失。如云：“模糊不清有阴影，身体的量和装饰，形状和数量及坐姿，颜色唯一形状唯一，次第消失和变化少，不圆满变化的十二种过失。”如是说，不被总相和别相的那些过失所左右，本尊的身色、面容、手等任何不清晰的地方，都特意使其清晰而观修。第三，每座都将心专注于本尊，不散乱地精进观修。每座都观察观修者的自性，交替地守护实相。第四，通过观修本尊的大小和变化的多寡等，本尊的显现持续不断，这是如小溪般的行持体验。第五，将所观修的本尊和观修者上师安住在无二的状态中，与本尊的明相不分离，这是如须弥山般的稳固体验。此时，四种明晰的程度是：任何本尊，其身体的显现，乃至眼睛的黑白都清晰不杂，这是明晰。而且，不是像脱离了觉性的明朗的沉没状态，而是具有明空澄澈的觉性，这是澄澈。这些也不是像无心之物彩虹般的显现，而是连毛孔和头发的细微之处都被一切智智所摄持，具有包括根识在内的百千功德，并且光彩夺目地安住，这是极明晰。这样的本尊，就是如此存在。