Chinese
因此，进入之门是内外十二缘起。这也从物质的永仲杉树的果实中得知。如果考察这个果实从何而来，它来自花朵，花朵来自花瓣，花瓣来自嫩芽，嫩芽来自种子，这是与因相关的六个方面。与缘相关的六个方面是：天空提供空间，大地提供支撑，水提供聚集，火提供成熟，风提供运动，时间使其变为无常，从而得知其产生，这是外在的十二缘起。微细的习气以轮转的方式存在。这也与声闻部派的道友们一同修习，从加行道的忍中获得觉悟。凭借大智慧，前往墓地，考察骨骸的堆积，得知其来自死亡，死亡来自疾病，疾病来自衰老，衰老来自出生，出生来自有，有来自感受，感受来自触，触来自六处，六处来自名色，名色来自识，识来自行，考察其从无明中产生，却无法找到，因此证悟空性，从而得知一切皆为空性。从老死开始，以逆向的方式，在十二缘起被遮止之后，观修空性，从而逆转。这被认为是涅槃之因。依赖于先前的因，产生后续的果，从无明到老死进行考察，得知这是轮回之因。此外，《缘起经》中说：“最初的八个和第九个是烦恼，第二个和第十个是业，其余七个是痛苦。”《修习虚空》中说：“最初的八个和第九个是因，第二个和第十个是缘，第七个是痛苦的真实结果。”此外，认为有三个时段，三个因缘果，以及五个增减支分，这内在的十二缘起是真实轮回的。也就是说，了解了内外缘起如幻如梦的道理后，便能毫无阻碍地进入事物之中。善知识不需学习，也能通过自己的智慧来领悟。第二十六个观点是，在证悟了人无我之后，进一步证悟法无我，即对法的一个方面也证悟无我。这来自于所取境和能取心两种。所取境证悟为无自性的空性。能取识被认为是像声闻部派一样，具有刹那生灭的特性。《无垢预言》中说：能取
English
Thus, the gateway is the twelve links of dependent origination, both outer and inner. This is also known from the fruit of the material Yungdrung juniper tree. If we examine where this fruit comes from, it comes from the flower, the flower from the petals, the petals from the sprouts, and the sprouts from the seed, which are the six aspects related to the cause. The six aspects related to the condition are: the sky provides space, the earth provides support, the water provides gathering, the fire provides ripening, the wind provides movement, and time makes it impermanent, thus knowing its arising, which are the twelve outer links of dependent origination. Subtle habitual patterns are considered to exist in a cyclical manner. This is also practiced together with the Shravaka Particularists, progressing from the path of preparation, through forbearance, to discernment. With great wisdom, one goes to the charnel ground and examines the heap of bones, knowing that it comes from death, death from disease, disease from old age, old age from birth, birth from existence, existence 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 action, and examining what arises from ignorance, one cannot find it, thus realizing emptiness, and knowing that all is emptiness. Starting from old age and death, in reverse order, after the twelve links of dependent origination are blocked, one meditates on emptiness, thus reversing the order. This is known as the cause of Nirvana. Relying on the previous cause, the subsequent result arises, and examining from ignorance to old age and death, one knows that this is the cause of cyclic existence. Furthermore, the Sutra on Dependent Origination states: "The first eight and the ninth are afflictions, the second and tenth are karma, and the remaining seven are suffering." The Meditation Space states: "The first eight and the ninth are the cause, the second and tenth are the condition, and the seventh is the actual result of suffering." Furthermore, it is considered that there are three periods of life, three causes, conditions, and results, and five increasing and decreasing branches, and these twelve inner links of dependent origination are the actual cycle of existence. That is, having understood the way in which outer and inner dependent origination are like illusions and mirages, one can enter into things without obstruction. A virtuous friend, without needing to learn, can realize this through their own wisdom. The twenty-sixth view is that, having realized the selflessness of persons, one further realizes the selflessness of phenomena, that is, one also realizes the selflessness of one aspect of phenomena. This comes from the two, the object to be grasped and the grasping mind. The object to be grasped is realized as emptiness, without inherent existence. The grasping consciousness is considered to be like that of the Shravakas, having the characteristic of arising and ceasing in an instant. The Immaculate Prophecy states: Grasping
Chinese
其心未舍弃，所取之境断除分别念，是为独觉之见，胜过声闻。如是。第二十七，所守护之戒律，与声闻相同。第二十八，三摩地，观修十二缘起之顺逆。即：无明与贪爱取三者，视为前世之因。行与有二者，视为现在之缘。识、名色、六处、触、受、生、老死七者，视为来世之果。第二十九，行持，上部火焰燃烧，下部流水涌出，中间风摇动等，显示种种神变，于同类中成办利益。དགོངས་འདུས་中说：语之金刚无有文字，身之金刚显现，宣说不可言说之化身之法。如是。第三十，果，为独觉之阿罗汉。第三十一，断，处所为鸟足山，导师为佛陀，眷属为声闻利根者，所依为十二缘起，必要为证悟顺生逆生之轮回涅槃无别。第三十二，为了使力量稳固增长，禅定口诀的明示：观想自己眉间有一红色小豆大小的明点，在它上方一箭之高的地方观想一个白色小豆大小的明点。专注红色明点，它会逐渐增大，观想一切显现都变成红色。红色是生起的自性，是顺生的轮回之法。再次专注白色明点，它会逐渐增大，观想一切显现都变成白色。这是逆灭的涅槃之法。红白二者混合，从头顶降下，融入心间，与自己的心无别融合，安住于轮回涅槃无二之状态。第三十三，供养并收摄朵玛，迎请诸佛返回，收摄坛城，修无分别。第三十四，吉祥。然后将花朵分别撒开，伴随着音乐之声：已度过极难超越的轮回之海，圆满了无量福德智慧二资粮，是众生唯一的亲友如来，以此吉祥
English
Its mind is not abandoned, the object of grasping is to destroy conceptualization, it is the view of the Pratyekabuddha, surpassing the Shravakas. Thus it is. The twenty-seventh, the precepts to be protected, are the same as the Shravakas. The twenty-eighth, Samadhi, is to meditate on the twelve links of dependent origination in forward and reverse order. That is: Ignorance and craving and grasping, are considered as the cause of the previous time. Formation and existence, are considered as the condition of the present time. Consciousness, name and form, the six sense sources, contact and feeling, birth, old age and death, the seven, are considered as the fruit of the future time. The twenty-ninth, conduct, from the top fire burns, from the bottom water gushes out, in the middle wind moves, etc., showing various miracles, accomplishing benefit in the same kind. From the Gongdu: The vajra of speech has no letters, the vajra of body is manifested, teaching the inexpressible emanation of Dharma. Thus it is. The thirtieth, the fruit, is the Arhat of the Pratyekabuddha. The thirty-first, cessation, the place is the Vulture Peak Mountain, the teacher is the Buddha, the retinue is the Shravakas with sharp faculties, the object is the twelve links of dependent origination, the necessity is to realize the inseparability of samsara and nirvana in forward and reverse order. The thirty-second, in order for the power to be established and stable, the instruction of meditation is to clarify the instructions: Visualize a red drop the size of a pea at your brow, and above it, at a height of one cubit, visualize a white drop the size of a pea. Focus your awareness on the red drop, it will gradually increase, and visualize all phenomena as becoming red. Red is the nature of arising, the Dharma of samsara in forward order. Again, focus your awareness on the white drop, it will gradually increase, and visualize all phenomena as becoming white. This is the Dharma of nirvana in reverse order. The two, red and white, mix together, descend from the crown of the head, dissolve into the center of the heart, and merge with your own mind without separation, abiding in the state of non-duality of samsara and nirvana. The thirty-third, offer and gather the torma, invite the Buddhas to return, gather the mandala, and meditate on non-conceptualization. The thirty-fourth, auspiciousness. Then scatter the flowers separately, accompanied by the sound of music: Having crossed the ocean of samsara which is extremely difficult to cross, having perfected the two accumulations of immeasurable merit and wisdom, the Tathagata, the only friend of all beings, with this auspiciousness
Chinese
此地吉祥！生老病死恒时皆断绝，摧毁无明黑暗之明灯胜，离意念之边，安住于解脱道。愿此吉祥，今朝亦吉祥！舍弃自利，成办他利为重，视欲妙如敝屣，信与精进为友之菩提心。愿此吉祥༴ 浊世以愿力之权化身，调伏极难调伏之极重烦恼者，具善巧方便大悲之二足尊。愿此吉祥，今朝亦吉祥！如是说，并撒花。将善根回向无上菩提。此乃本国之仪轨。༈。菩萨之事业仪轨中：陈设寂静供品，生起本尊众，念诵圆满仪轨之三部分，遮止、圆满、沐浴、立誓、依处、法座，登上具饰法座，观想本师，祈请、誓言、学处降，讲经、灌顶、道次第四者。乘、天、心、学处亦然。乘清净见、戒律、定、行、果。阻碍处、依处轮，为乘故而行。口诀、自性观修、说吉祥。如是说。第一，寂静地以妙高峰之面，铺设珍珠与珍宝之岩石。第二，观修之马匹降落四层阶梯。第三，书写乃十坛城，即两朵四瓣莲花，两朵八瓣莲花，两朵内四瓣具天幡者，内有九个灵尖。外轮有十根辐条，两朵四瓣莲花，每朵四瓣，角落具天幡者，内八瓣外，南北正向六根辐条上各有一朵八瓣莲花，角落具天幡者，内八瓣之外亦有八瓣大莲花，东西各有两朵。四瓣红色，边角美丽色彩，嫩芽铁色，花蕊黄色，中心绿色，角落之诸天颜色各异。门、马匹降落处、周围等与方位总的相符。第二，陈设供品乃装饰幡等，花朵等，准备乐器。宝瓶、颈饰等与二十事业之灌顶物三部分等陈设。第三，生起本尊乃自己皈依，发菩提心后。
English
May there be well-being here! Forever abandoning birth, aging, sickness, and death, Supreme lamp destroying the darkness of ignorance, Abandoning the limits of focus, residing in the ease of the path to liberation. May this auspiciousness bring well-being here today! Abandoning self-interest and wholeheartedly taking on the interests of others, Distancing oneself from the qualities of desire, With faith and diligence as supreme friends, the mind of enlightenment. May this auspiciousness ༴ In degenerate times, an emanation of the power of aspiration, Subduing the extremely difficult to tame, intensely afflicted ones, Possessing skillful means and great compassion, the foremost of bipeds. May this auspiciousness bring well-being here today! Thus saying, scatter flowers. May the virtue be dedicated to unsurpassed enlightenment. This is the ritual of our own country. ༈. From the conduct manual of a Bodhisattva: Arrange peaceful offerings and generate the assembly of deities, Recite the three parts of the consecration ritual text, Abandoning, fulfilling, bathing, vows, support, throne, Ascend the adorned throne, meditate on the teacher, Make requests, vows, bestow precepts, Explain the Dharma, empower, the four ways of taking the path. Vehicle, deity, heart, precepts as well. Pure vehicle, view, discipline, samadhi, conduct, result. Obstacles, places of support, wheel, proceed for the sake of the vehicle. Instructions, nature meditation, speak auspiciousness. Thus it says. First, the peaceful place with the face of Mount Meru, a rock adorned with scattered pearls and jewels. Second, the four-tiered steps where the horse of meditation descends. Third, the writing is of ten mandalas, namely two four-petaled lotus flowers, two eight-petaled lotus flowers, two inner four-petaled ones with divine banners, and nine linga points inside. The outer wheel has ten spokes, two four-petaled lotus flowers each with four petals, corners with divine banners, inside eight petals, outside north-south straight six spokes each with an eight-petaled lotus flower, corners with divine banners, outside the inner eight petals also have eight large petals, two each in the east and west. Four petals are red, corners are beautiful colors, sprouts are iron-colored, stamens are yellow, center is green, the deities in the corners have different colors. Doors, horse landing places, surroundings, etc. are in accordance with the general direction. Second, arranging offerings is like decorating banners, flowers, etc., preparing musical instruments. Vases, neck scarves, etc., and the three parts of the empowerment substances of the twenty deeds, etc., are arranged. Third, generating the deity is oneself taking refuge and generating the mind of enlightenment.