English
Moreover, even considering that there are many who practice deities, non-conceptuality, and emptiness, it is true if one thinks that it cannot be called uncommon. However, most of the instructions for practicing deities and non-conceptuality take these as the main practice, not as preliminaries. Therefore, here, by taking deities and non-conceptuality as preliminaries, it is an uncommon preliminary because it is uncommon to other dharmas. After that, after explaining the method of meditating on the co-emergent of Kalachakra, or explaining the understanding a little as appropriate. In general, when practicing this co-emergent realization, first one does refuge, bodhicitta, and the four immeasurables, and then enters into emptiness and so on. Here, one session, whether it is the extensive or concise common preliminary five branches, if it has been practiced systematically, continuing on, it is okay to meditate on emptiness without interruption. The previous refuge and bodhicitta are sufficient, and there is no need to repeat them here. Then, contemplate these phenomena of self and other appearances as appearing but empty of inherent existence, like illusions. After that, all appearances disappear into the sky like rainbows, and rest the mind slightly in a state of non-appearance. Then, recite the emptiness mantra, and generate the pride of thinking that I am the wisdom free from the duality of grasper and grasped, the essence of the Sugata. During the main practice, it is better if one can visualize the mandala of the four elements and Mount Meru under the lotus seat. Because it is the mandala of the support, it can replace the palace at this time of the co-emergent practice. In short, even if one does not meditate, the ritual will not be interrupted at this time of the co-emergent practice. There are two meanings of co-emergent: one is that the original, fundamental, or very first itself is called co-emergent. Just like a deity with many hands and faces, with flourishing branches and leaves, the source of the root is like a seed, and it is established by designating it as two hands. In the world, what is established as the root is mostly small or few, and what extends and develops is mostly many or large. Therefore, in this case as well, the word co-emergent is also established on one face and two hands. Among them, as is well known to most secret mantra practitioners, the sound of co-emergence does not arise from a single individual, so the hero one
Chinese
单独的勇士和单独的勇母通常不称为俱生，而是称呼双手交合的本尊为俱生。从意义上讲，面和手的多少与因果的差别、根本和支分的区分没有必然的联系。但是，从象征意义上来说，多数认为双手代表因或根本，象征法身无戏论；多面多手代表果或支分，象征色身有戏论。因此，称因或根本的本尊为俱生。这是从所生之相方面安立俱生的方式。俱生的第二个含义是，我们的一些上师这样说：具有面和手形象的，极乐无形的，因此一切众生俱生，自性称为俱生。以清净之心的相，自性即是涅槃。以本尊的形象，面手颜色等相，仅仅是生起而存在，然而由于庸俗的习气。如是所说，不要说众生没有成就，即使成就之后，心的状态是安乐，身体的状态成就为本尊身。众生的身语意和佛陀的化身、语言和意，从原始以来就存在。因为被突如其来的污垢遮蔽而不知道，所以思念空性的咒语意义，庸俗的身语意三门和原本成就的智慧本尊身语意得以显现，以这种信解的方式修行，称为俱生修行。这是从信解方式和生起次第方面安立俱生修行。通过这样的生起次第，无论是从单独的勇士本尊到坛城的轮圆，修习广略任何一种都可以，都具备俱生的词义。但是，对于具有眷属和多面多手的本尊，不使用俱生的名称，这是大多数密宗行者都非常清楚的，就像从水中生出的东西有很多，但只有莲花才被称为水生一样。因此，对于单独的勇士和单独的勇母，以及具有眷属的本尊，不称其为俱生的
English
Generally, solitary heroes and heroines are not called coemergent, but a deity with two hands in union is known as coemergent. In terms of meaning, the number of faces and hands does not necessarily distinguish between cause and effect, root and branch. However, in terms of symbolism, it is often held that two hands represent the cause or root, symbolizing the Dharmakaya free from elaboration, while many faces and hands represent the effect or branch, symbolizing the Rupakaya with elaboration. Therefore, the deity of the cause or root is called coemergent. This is how coemergence is established from the aspect of the object to be generated. The second meaning of coemergence is that some of our venerable lamas say: "The one with the form of faces and hands, the formless supreme bliss, therefore all beings are born together, and their nature is called coemergent. With the mind of pure form, the nature itself is Nirvana. With the form of the deity, the appearance of faces, hands, and colors, exists merely by being born, but due to ordinary habits." As it is said, not to mention that sentient beings are not accomplished, even after accomplishment, the state of mind is bliss, and the state of body is accomplished as the deity's body. The body, speech, and mind of sentient beings and the body, speech, and mind of the Buddha are coemergent from the beginning. Because they are obscured by sudden defilements and not known, by contemplating the meaning of the mantra of shunyata, the ordinary body, speech, and mind, and the wisdom deity's body, speech, and mind that are originally accomplished, are manifested. The practice of cultivating this faith is called coemergent practice. This is how coemergent practice is established from the aspect of faith and the stages of generation. Through such stages of generation, whether one practices expansion or contraction, from a solitary hero deity to the complete mandala wheel, all possess the meaning of coemergence. However, the term coemergent is not applied to deities with retinues and many faces and hands, which is well known to most secret mantra practitioners, just as there are many things born from water, but only the lotus is called water-born. Therefore, solitary heroes and solitary heroines, and deities with retinues, are not called coemergent
Chinese
由于自生本尊是诸佛的总集，从一开始就以本初清净的方式自生，所以不需要盔甲加持、迎请智慧尊、灌顶加持和广大加持等。在此处就是这样。如果按照其他生起次第仪轨的规矩来做，即使是俱生本尊，做那些仪轨也没有任何相违。此处在六处安立六字，不是为了加持三门和生处等，仅仅是六种智慧的总集之象征。即使安立四字，也是诸佛的身语意智慧四金刚的总集之象征。之后光芒放射和收摄，清净器情世界，是将事业和行动转化为道用，所以不要误认为是迎请智慧尊。在引导时，可以稍微念诵，但除了观想本尊身像之外，不需要其他。一般来说，如果对此进行念诵、诵读和修持等，就在心间观想月亮、太阳和罗睺堆叠之上，观想一个蓝色的十相自在，进行光芒放射和收摄的念诵，与通常的做法相同。其中，首先观修空性，可以清净死亡，将法身转化为道用。刹那间生起，可以清净中阴，将报身转化为道用。安立字和光芒放射收摄，可以清净出生和延续，以及做各种事业，将化身的事业等转化为道用。最后收摄于光明并升起，是为了清净之后与转世相联系的所有有，并在自性法身中不移动的情况下，象征着利益众生的事业。总的来说，在幻化网中，说了三种瑜伽：遍计瑜伽、加持瑜伽和圆满瑜伽。第一个是生起次第，后两个是圆满次第的本尊。虽然圆满瑜伽是指真实的圆满，即智慧本尊，但生起次第的瑜伽士也观修与之相似的形象，这被称为圆满瑜伽，这是堪布吉美雍根等大成就持明者的说法。也就是说，如果存在俱生的生起次第仪轨，那么生起次第和圆
English
Since the self-arisen deity is the embodiment of all Buddhas, it is self-arisen in a primordially pure manner from the very beginning. Therefore, there is no need for armor blessings, inviting wisdom deities, empowerment blessings, and extensive blessings. This is the case here. If one were to follow the procedures of other generation stage practices, even though it is a co-emergent deity, performing those rituals would not be contradictory. Here, placing six syllables in the six places is not for the purpose of blessing the three doors and sense bases, but merely a symbol of the union of the six wisdoms. Even if four syllables are placed, it is a symbol of the union of the four vajras of body, speech, mind, and wisdom of all Buddhas. Then, radiating and withdrawing light, purifying the outer world and inner beings, is to transform activities and actions into the path. Therefore, one should not mistakenly think that it is inviting the wisdom deity. During the instructions, one may be allowed to recite a little, but other than focusing on the deity's form, nothing else is needed. In general, if one performs recitation, reading, and practice, etc., for this, one should visualize a blue Ten-Powered One (（藏文）rnam bcu dbang ldan，（梵文天城体）दशशक्तिवशिता，（梵文罗马拟音）daśaśaktivashitā，（汉语字面意思）十力自在) on top of a stack of the moon, sun, and Rahu in the heart, and perform the recitation of radiating and withdrawing light, which is the same as the general practice. Among these, first, meditating on emptiness purifies death and transforms the Dharmakaya into the path. Generating it in an instant purifies the bardo and transforms the Sambhogakaya into the path. Placing the syllables and radiating and withdrawing light purifies birth and continuation, and performing various activities, transforming the activities of the Nirmanakaya, etc., into the path. Finally, dissolving into clear light and rising is to purify all existences that depend on the connection with rebirth later, and without moving from the nature of the Dharmakaya, it symbolizes the activity of benefiting beings. In general, in the Net of Illusion, three yogas are mentioned: the yoga of complete investigation, the yoga of blessing, and the yoga of complete perfection. The first is the generation stage, and the latter two are the deities of the completion stage. Although the yoga of completion refers to the actual completion, that is, the wisdom deity, the yogi of the generation stage also meditates on a similar form, which is called the yoga of completion, as stated by masters such as Khenpo Jigme Jungne and other great accomplished vidyadharas. That is, if there is a co-emergent generation stage ritual, then the generation stage and the com
Chinese
是转变为地基瑜伽的，否则刹那生起只是庸俗的生起。这些时候也应这样理解：吉祥时轮续中，大大贬低生起次第，赞扬圆满次第。胜乐轮中，虽然说了许多生起和圆满次第，但对两者仅仅是伟大之外的任何方面都没有过多贬低。喜金刚中，清楚地显示了两者，并大大赞扬了生起次第。密集金刚根本续中，生起次第连同轮完全兴盛，圆满次第多以隐藏的方式存在。这样，虽然在字面显示上出现了多种不同的教授方式，但意图是一致的：赞扬生起次第是因为对大多数初学者有必要，并且着眼于暂时的利益非常多。贬低生起次第是因为对于已经生起圆满次第的相续，以及虽然以前没有生起但根器敏锐者不需要，并且着眼于非究竟意义。仅此而已，所有续部的意图都是一致的，但由于字面显示上有赞扬和贬低的差别，所以后学者们也对此有做不做为主要的差别，在许多人和论典中，赞扬自己拥有的，贬低自己没有的，虽然有这种情况，但在这里完全不是这样。时轮中，观修的坛城种类很多，生起的方式仪轨非常广等广略很多，仪轨事业共同的成就修法非常清楚且寂静而广大，从一个续部中生起次第的方面，只有时轮中广说，其他几乎没有。对此，此续中说了无边际的坛城分类，其中最主要的是身语意圆满的坛城。此外还有大小的律仪，以及密集金刚和幻化网等很多。第一，在智慧品中，在吉祥星宿中，有时轮的坛城有一千零六位本尊，在成就品的真实显示语灌顶的坛城中有六百三十六位本尊，在内部品中也说了仅仅是莲花座的本尊众一百五十七位。从那之中简略的，意坛城广略。
English
It is transformed into the ground yoga, otherwise, momentary generation is just a vulgar generation. At these times, it should also be understood that: In the glorious Kalachakra Tantra, the generation stage is greatly depreciated, and the perfection stage is praised. In Chakrasamvara, although many generation and perfection stages are mentioned, there is not much depreciation of either, except for their greatness. In Hevajra, both are clearly shown, and the generation stage is greatly praised. In the Guhyasamaja Root Tantra, the generation stage, together with the wheel, is completely prosperous, and the perfection stage mostly exists in a hidden way. Thus, although many different teaching methods have appeared in the literal display, the intention is the same: praising the generation stage is necessary for most beginners, and it focuses on the temporary benefits being very many. Depreciating the generation stage is because it is not necessary for those who have already generated the continuum of the perfection stage, and for those who have not generated it before but have sharp faculties, and it focuses on the non-ultimate meaning. That's all, the intention of all the tantras is the same, but because there is a difference between praise and depreciation in the literal display, the followers also have a slight difference in whether or not to make it the main thing. In many people and treatises, they praise what they have and depreciate what they don't have, although there is such a situation, but it is not like that here at all. In Kalachakra, there are many types of mandalas to be meditated upon, and the methods of generation, rituals, etc., are very extensive, with many elaborations and simplifications. The methods of accomplishing common achievements of ritual actions are very clear and peaceful and vast. From one tantra, in terms of the generation stage, only Kalachakra speaks extensively, and almost no other does. In this regard, this tantra speaks of limitless classifications of mandalas, among which the most important is the mandala of complete body, speech, and mind. In addition, there are major and minor vows, as well as Guhyasamaja and Mayajala, and many others. First, in the Wisdom Chapter, in the auspicious constellations, the Kalachakra mandala has one thousand and six deities, and the mandala of the actual display of speech empowerment in the Achievement Chapter has six hundred and thirty-six deities, and in the Inner Chapter, it is also said that there are one hundred and fifty-seven deities who are only lotus-seated. From that, abbreviated, the mind mandala is extensive and abbreviated.