English
I hold the cooling fan, wisdom swift like the moon, miraculous power vast like a fire army, the conch that dispels suffering, the cymbal that makes a great sound, samadhi like coral. A precious ear of grain like Mount Sumeru, a vajra like a lion. Holding a swift whisk. Thus it is said, if these are gathered, then visualize yourself as a self-sufficient deity, and it is sufficient to visualize the two, coral and parrot, in the lotus posture. The root verse says: The twenty-third is the essence, Om Ye Dharma. Thus it is said, one should recite the essence of dependent arising as much as possible. The root verse says: The twenty-fourth is to hold the empowerment path, which is the empowerment of the twelve dependent arisings. As said above. The root verse says: The twenty-fifth is the vehicle of the solitary Buddha, the entrance to which is the twelve dependent arisings, internal and external. This can be known from the fruit of the Yungdrung juniper tree. If you examine where the fruit comes from, you will know that it comes from the flower. That is the petal, that is the stem, that is the sprout, that reaches the seed, these are the six related to the cause. The six related to the condition are: space opens, earth supports, water gathers, fire ripens, wind moves, time transforms it into impermanence, thus it is known, these are the twelve external dependent arisings. The reason for drawing the images of these in the mandala is also that. The subtle ones are considered to revolve in the form of habits. That is, after practicing together with the assembly path of the Shravaka Vaibhashikas, from the middle forbearance of the path of joining, the lineage arises. Meditating on the twelve dependent arisings in forward and reverse order is the object of focus. With great wisdom, going to the charnel ground and examining the pile of skeletons, one knows that it comes from death. That from disease. That from old age. That from birth. That from grasping. That from craving. That from feeling. That from contact. That from the six sense sources. That from name and form. That from consciousness. That from action. That from ignorance. If one examines where that comes from, it cannot be found. Realizing emptiness, one knows that everything is emptiness. From old age and death, meditating on emptiness in reverse order on the remaining teachings of the twelve dependent arisings is to realize the reverse order, knowing it as the cause of nirvana. Relying on the previous cause, the later result arises. Examining from ignorance to old age and death, one knows that it is the cause of wandering. Thus it is also said in the Sutra of Dependent Arising: The first eight and nine are afflictions, the second
Chinese
出自第十，其余七个是痛苦。从《修禅》中说：最初的八个和第九个是因，第二个和第十个是缘，七个是痛苦的成就之果。这样，也认为有三个时段，因、缘、果三个，以及五种增减。内部的十二缘起是真实存在的轮回。也就是说，了解外内缘起如幻术和眼花，不执着于事物的形相而行事。善知识不需学习，以自己的智慧来领悟。这是说。第二十六，见解是证悟补特伽罗无我的基础上，对法之一部分证悟无我。即从所取境和能取心二者来说，所取境证悟为无自性的空性。能取之识，如声闻乘一样，认为是刹那生灭的。在《无垢女授记经》中说：不舍能取之心，所取之境断除分别念，这是独觉的见解，胜过声闻乘。这是说。第二十七，所守护的戒律与声闻乘相同。第二十八，等持是观修十二缘起的顺逆。也就是说，无明和贪爱取三者，认为是前世的因。行和有二者，认为是今世的缘。识、名色、六处、触、受、生、老死七者，认为是来世的果。第二十九，行为是，从上身燃烧火焰，从下身涌出水流，中间摇动风等，显示种种神变，从而利益同类众生。在《意集经》中说：语之金刚无有文字，身之金刚显现光明，宣说不可言说的化身之法。这是说。第三十，果是，独觉的阿罗汉获得自菩提。第三十一个，断是，处所是鸟足山，导师是佛陀，眷属是声闻乘根器敏锐者，所依是十二缘起，必要是以顺生逆灭的方式证悟轮回涅槃无二无别。第三十二个，为了使权能稳固并弘扬，而明示安住禅定的口诀是：在自己的头顶上，有一个红色的小点，像豆子那么大。从那一点中伸出一肘。
English
It is from the tenth, the remaining seven are suffering. From "Meditation Space": The first eight and the ninth are the cause, the second and the tenth are the condition. The seven are the result of suffering itself. It is said. Also, it is considered that there are three time periods, three causes, conditions, and results, and five increases and decreases. The twelve internal dependent originations are the actual cycle of existence. Furthermore, knowing the external and internal dependent originations as illusion and optical illusion, one engages without being obstructed by the form of things. A virtuous friend, without learning, realizes with his own intelligence. It is said. Twenty-sixth, the view is to realize the selflessness of phenomena on top of realizing the selflessness of individuals. That is, from the two, the object to be grasped and the grasping mind, the object to be grasped is realized as emptiness without inherent nature. The grasping consciousness, like the Hearers, is considered to be momentary arising and ceasing. In the Sutra of the Prophecy of the Immaculate Goddess, it says: Without abandoning the grasping mind, the object to be grasped destroys conceptual thoughts. This is the view of the Solitary Realizer, superior to the Hearers. It is said. Twenty-seventh, the precepts to be protected are the same as those of the Hearers. Twenty-eighth, concentration is meditating on the twelve dependent originations in forward and reverse order. That is, ignorance and craving and grasping, the three, are considered the cause of the previous time. Formation and existence, the two, are considered the condition of the present time. Consciousness, name and form, the six sense sources, contact, feeling, birth, old age, and death, the seven, are considered the result of the future time. Twenty-ninth, the conduct is: fire blazing from the upper body, water flowing from the lower body, wind moving in the middle, etc., showing various miraculous displays, thereby benefiting beings of the same kind. In the Gongdü it says: The vajra of speech has no letters, the vajra of body manifests light, teaching the inexpressible Dharma of emanation. It is said. Thirtieth, the result is: the Arhat of the Solitary Buddha attains self-enlightenment. Thirty-first, cessation is: the place is Vulture Peak Mountain, the teacher is the Buddha, the retinue are Hearers with sharp faculties, the basis is the twelve dependent originations, the necessity is to realize that samsara and nirvana are inseparable by way of arising and ceasing in order. Thirty-second, in order to stabilize and propagate that power, the oral instruction of abiding meditation is clearly established: On one's own crown, there is a red dot the size of a pea. From that dot, a cubit extends.
Chinese
观想在上方有一个豆粒大小的白色明点。专注红色明点，观想它逐渐增大，整个显现世间都变成红色。红色是生起的自性，是顺生的轮回之法。再次专注白色明点，观想它逐渐增大，整个显现世间都变成白色。这是逆转的、超越痛苦之法。观想红白二者融合，从头顶降下，融入心脏中心，与自心无二无别地融合，安住于轮回与涅槃平等性的状态中。这些意义的修习，如同从根本上讲述本尊和心要取舍之道一样。安住修习的诀窍是此光明引导的真实要点。在自己的头顶，观想顺生轮回的生起自性，红色明点如豆粒大小。在它上方一箭之高的地方，观想逆转涅槃的自性，白色明点如豆粒大小。专注红色明点，观想它逐渐增大，整个显现世间都变成红色。再次专注白色明点，观想它逐渐增大，整个显现世间都变成白色。最终，观想红白明点融为一体，从头顶降下，融入心脏中心，与自心无二无别地融合。在轮回与涅槃平等性的状态中，放松身心，安住其中。格朗丹的仪轨中说，拉杰释迦贡仅仅对此就修了三天，上师们对如此简单的观修都如此重视，真是令人惊叹。关于见、修、禅定的差别：观察尸陀林的尸体或骨骼，知道它来自死亡。进一步观察它来自何处，知道它来自疾病。同样地，通过观察，知道它来自衰老，衰老来自出生，出生来自有，有来自取，取来自爱，爱来自受，受来自触，触来自六处，六处来自名色，名色来自识，识来自行，行来自无明。最终，通过观察无明，认识到它无所从来，无所成立，是空性的。这些都像什么呢？无明就像盲眼老妇，行就像陶工，识就像猴子，名色就像进入船中的人。
English
Visualize a white bindu the size of a bean above. Focus on the red bindu, visualizing it gradually increasing in size, and the entire phenomenal world turning red. Red is the nature of arising, the dharma of samsara arising in sequence. Again, focus on the white bindu, visualizing it gradually increasing in size, and the entire phenomenal world turning white. This is the dharma of reversal, transcendence of suffering. Visualize the red and white merging, descending from the crown of the head, dissolving into the center of the heart, and merging inseparably with one's own mind, abiding in the state of equality of samsara and nirvana. The meaning of these practices is as explained from the root of the deity and the essence of taking the path. The key point of this clear indication of the instructions for abiding meditation is the actual guidance. On one's own crown, visualize the nature of arising of samsara arising in sequence, a red bindu the size of a bean. One cubit above that, visualize the nature of reversal of nirvana, a white bindu the size of a bean. Focus on the red bindu, visualizing it gradually increasing. Visualize the entire phenomenal world turning red. Again, focus on the white bindu, visualizing it gradually increasing. Visualize the entire phenomenal world turning white. Finally, visualize the red and white bindus merging into one, descending from the crown of the head, dissolving into the center of the heart, and merging inseparably with one's own mind. In the state of equality of samsara and nirvana, relax the mind and abide in it. In the ritual of Glandön, it is said that Lhaje Shakya Gön meditated on just that for three days, and the previous lamas paid so much attention to such a simple visualization, which is a cause for wonder. The difference between view, meditation, and samadhi: By examining a corpse or skeleton in a charnel ground, one knows that it came from death. By examining where it came from, one knows that it came from illness. Similarly, by examining, one knows that it came from old age, old age from birth, birth from existence, existence from grasping, grasping from craving, craving from feeling, feeling from contact, contact from the six sense sources, the six sense sources from name and form, name and form from consciousness, consciousness from formation, formation from ignorance. Finally, by examining ignorance, one realizes that it does not come from anywhere, is not established anywhere, and is emptiness. What are these like? Ignorance is like a blind old woman, formation is like a potter, consciousness is like a monkey, name and form are like a person entering a boat.
Chinese
将二转的供品加持后，转换供赞。其他在不能忍受的祈请收摄仪轨之间，如声闻乘。根本是：将善根回向无上菩提。如是说后，取此念诵《普贤行愿品》等回向祈愿。根本是：第三十一吉祥是：之后将花朵各自散布，伴随着乐器的声音。从极难超越的轮回之海中超越。圆满了无量福德智慧二资粮。是所有众生的唯一亲友如来。愿此吉祥于今日带来安乐。生老病死恒时完全断除。摧毁无明黑暗的明灯之聚。断除所缘之边，进入道路的安乐行。吉祥…… 舍弃自利，勇于成办他利。将欲妙的观念远远抛弃。伴随着信心和精进的最胜菩提心。吉祥…… 浊世以愿力之力量化现身躯。调伏极难调伏的烦恼。具足善巧方便和大悲的二足尊。愿此吉祥于此处带来安乐。如是说并撒花。其他也应念诵各种吉祥的偈颂。这是自宗的仪轨。夜晚寂怒本尊的事业，会供等一切都应知道如何应用。轮回涅槃以道所摄持的一切法，内外因果，皆是缘起。如理通达，证悟无我的，修学此百门禅定的道路真稀奇。为了将所有众生引向解脱，了知言语音声的散乱过患后，上身燃火，下身涌水等，以奇妙的身之化身调伏所化。从声闻独觉道的阶梯攀登后，在珍宝菩提心之楼阁中，欲获得内外密咒乘之殊胜王位，请紧握此道的入口。此为中间的偈颂。