English
It will not change to become stubborn, however, the order of treatises of one's own tradition is extremely exquisite, and all the previous gurus unanimously consider it to be made by Nagarjuna and Asanga, so for the time being, among these two traditions, one should follow the order of treatises. The purity of the mandala with the support and the supported, in detail, should be understood from the 'Ear of Instructions' made by Abhayakara, as well as all the secret tantras, the twenty mandala rituals of Nagarjuna and Asanga, and by combining the three-faced purity etc. in the order of treatises, one can also gain certainty. In this way, having obtained the samadhi of the coarse and subtle mandala with three characteristics, as it is said: 'Those with form, sound, and taste, the wise meditate for six months.' As it is said, at the time of practicing conduct, or even if one does not practice the conduct of a vidya consort, in the seventeenth chapter it says: 'All three postures of the body, should arise from the vajra. In all sentient realms, constantly acting as the Buddha's body.' And so on, as it is extensively said, understanding the literal meaning of the vows that are spoken, one can also act for the benefit of sentient beings, moreover, the body, speech, and mind, if one dwells in bliss, one will attain enlightenment. And, passing away, one becomes the nature of the three vajras, the unchanging vajra becomes untamed. And, unbearable ascetic meditation, even if relied upon, will not be accomplished, relying on all the enjoyment of desires, one will quickly be accomplished. And, Buddhas and Bodhisattvas, and the supreme conduct of mantra practice, also attaining the supreme unwavering dharma, is by relying on all desires. And so on, all the statements about using desire as the path, will be accomplished at that stage. At the time of the practice of the completion stage, it is generally the same, but there, the infinite play of wisdom is the main thing, therefore external desires are not the only important thing, the stage where external desires are most important as the path, should be known to be these first stages. This is like the feet of our guru's guru, Devambhava, this distinction is also.
Chinese
听闻说这是您自己的教言。这里又产生一个疑问：即使是初学者也能修持与自己相应的本尊，因为有详尽的所净和能净的要点。既然修持广大的坛城是最好的，但对于广大坛城，即使与自己相应的也无法修持，那么修持单尊勇士等，是因为没有其他方法才勉强采用的权宜之计，那么以后能够修持的时候，是否只需要修持广大的坛城呢？对此的回答是，即使是非常初学者修持简略的本尊，也不仅仅是因为没有其他方法才这样做，而是因为仅仅依靠专注也能奏效。以后如果能修持广大的坛城固然好，但并非修持简略的本尊就不能奏效，因为修持生起次第的主要目的是转变平凡的显现和执着，使之显现为具有三种特点的清净本尊，那么简略的本尊也具备这个主要目的。所有关于所净和能净的详细次第，是为了道路的精进和信心的稳固，但并非依靠专注简略的本尊，就不能连接死亡、中阴、转生三者的相续，也不能将三身转化为道用。那么，是否密宗外道的微细修法也同样如此呢？并非如此，因为生起次第的仪轨有所不同，并且各个续部的如来本尊的形象和咒语的特点，加持融入的方式也各不相同，所以没有那个过失。例如，本尊和咒语相同，仪轨也相似，但各个续部所说的入门和行持却必须不同。第二，如《行集略》中所说，讲述了身体完全寂静，其中有些人认为身体寂静被生起次第所遍及，有些人认为被圆满次第所遍及，有些人认为是两者都不是的山间空地，有些人认为是百种姓到三种姓的生起次第，大秘密是一种姓的圆满次第。像这样，虽然出现了各种不同的观点，认为两者都有所包含，但各自意愿的最终目标和专注点
English
It is heard that this comes from your own teachings. Here, another doubt arises: Even beginners can practice deities that are in accordance with themselves, because there are detailed points of what is to be purified and what purifies. Since practicing the vast mandala is the best, but even if it is in accordance with oneself, one cannot practice the vast, then practicing single heroes etc. is a expedient measure used because there is no other method, then when one is able to practice later, is it necessary to practice only the vast? The answer to this is that even if a very beginner practices a condensed deity, it is not only because there is no other method to do so, but because even just relying on focus is effective. It is good if one can practice the vast later, but it is not that practicing the condensed deity is not effective, because the main purpose of practicing the generation stage is to transform ordinary appearances and attachments, so that they appear as pure deities with three characteristics, then the condensed deity also has this main purpose. All the detailed stages of what is to be purified and what purifies are for the sharpness of the path and the stability of faith, but it is not that relying on focusing on the condensed deity, one cannot connect the continuum of death, bardo, and rebirth, nor can one transform the three bodies into the path. Then, is it the same for the subtle practices of the outer tantras of secret mantra? It is not so, because the rituals of the generation stage are different, and the forms of the Tathagata deities of each tantra and the characteristics of the mantras, the ways in which blessings are infused are also different, so there is no that fault. For example, the deity and mantra are the same, and the rituals are similar, but the entrances and practices spoken of in each tantra must be different. Second, as stated in the Compendium of Practices, it explains the complete solitude of the body, among which some think that the solitude of the body is pervaded by the generation stage, some think that it is pervaded by the completion stage, some think that it is neither of the two, but a mountain plain, some think that it is the generation stage from one hundred families to three families, and the great secret is the completion stage of one family. Like this, although various different views have appeared, thinking that both are included, but the ultimate goal and focus of each person's wishes
Chinese
如果观察伊布，似乎也没有很大的矛盾，因为是圆满次第的独特修法。有些人说是圆满次第，虽然紧接着的实际事物并非分别念本身，但总的来说依赖于分别念的牵引，并且独特的因是先前产生的那些分别念，又因为与生起次第的实际和几乎相同的特征，所以其他一些人认为这是生起次第，而且其中也认为是甚深生起次第。因为同样的理由，无二也能成立，也有想要两者兼顾的，从乐空能升起本尊身的是大密宗的一种，不能升起的本尊身则认为是百种等，似乎有各种不合理之处，但那些似乎不需要太多的辩驳。因此，身体寂静的分类有寂静处的身体，从何处寂静的所断，以及从那寂静的禅定三种。第一种是：由三十六种不净物组成的身体是所依，而就在那上面，蕴、界、处等等存在着各种不同的特征，这是各自的特征。如果将身体的肢体等等最终分解到微尘，只有微尘聚集，如果将意识进行区分，也是多种不同类型的智慧的自性，而且每一个也分为前、中、后三个阶段，最终除了刹那的碎片存在之外别无他物，这是总的特征。第二种是从何处寂静的所断：对于这样的所依和特征，产生颠倒错乱的邪见，认为不净的蕴本身是清净和美好的，将众多碎片执着为粗大的事物，执着为共同的我，执着蕴等等事物为真实，以及执着为庸俗的显现。第三种是从那寂静的禅定，有本体、因、分类和究竟的程度三种，第一种是：与虚空同等的续部修持简略地引导：此诸有情皆五佛自性，如舞者及善画显现，何处名为大乐唯一，唯一衰败众多作舞。
English
If we observe Ib, there doesn't seem to be a great contradiction, because it is a unique practice of the Completion Stage. Some say it is the Completion Stage, and although the actual objects immediately following are not conceptual thoughts themselves, they generally rely on the influence of conceptual thoughts. Moreover, the unique causes that precede them are conceptual thoughts, and because they share almost identical characteristics with the actual Generation Stage, others consider it to be the Generation Stage, and among them, some consider it to be the Profound Generation Stage. For the same reason, non-duality can also be established, and there are those who want to combine both aspects. The ability to arise as a deity body from bliss and emptiness is one type of Great Secret, while deity bodies that cannot arise are considered to be of a hundred types, etc. Although there seem to be various inconsistencies, those do not seem to require much refutation. Therefore, the classification of body isolation has three aspects: the body as the basis of isolation, what is to be abandoned from which isolation occurs, and the samadhi that is isolated from that. The first is: the body composed of thirty-six impure substances is the basis, and upon that, various different characteristics such as the aggregates, elements, and sense bases exist, which are their individual characteristics. If the limbs of the body, etc., are ultimately broken down to particles, only particles gather, and if consciousness is differentiated, it is also the nature of various different types of wisdom. Moreover, each one is divided into three stages: past, present, and future, and ultimately there is nothing other than the existence of momentary fragments, which is the general characteristic. The second is what is to be abandoned from which isolation occurs: with regard to such a basis and characteristics, wrong views arise due to inverted and distorted intellect, believing that the impure aggregates themselves are pure and good, grasping numerous fragments as a single, coarse object, grasping them as a common self, grasping the aggregates, etc., as real, and clinging to ordinary appearances. The third is the samadhi that is isolated from that, which has three aspects: essence, cause, classification, and ultimate extent. The first is: the practice of the continuum equal to space is briefly guided: All these beings are of the nature of the five Buddhas, appearing like dancers and good painters, where it is called great bliss, the only one, the only one declines, many dance.
Chinese
也就是说，需要一个以乐受使心显现为本尊身相，而此乐受也必须是经由禅定力使气融入中脉的融化之自性。不必实际上依赖分别念生起，而是本尊身相的显现，也仅仅是意和识中显现本尊身相而已，并非其他真实的本尊身相显现。第二，如本续所说，在分别念瑜伽之时修习微细明点，如第三品所说：“珍宝若稳固，则喜悦。”等等。第六品中说：“犹如蓝色莲花色，顶端五分甚为殊，如大麦粒般极专注，观想于鼻尖之上。如鹰嘴豆之大小，八瓣花朵具花蕊，知此位于鼻尖上，修习能趋近菩提。”如是所说，如秘密的鼻尖一般，观想字、手印等等，当修习稳固之时，因为该处有世俗中脉的下端，所以在那里，经由入、住、融于拙火之气的次第，会生起不同于中脉的其他支脉的燃烧滴漏，对此逐渐习惯之后，最终中脉下端稍微进入气和明点，并且反复引生稳固的乐空之体验并使之习惯，至少也需要成就一个本尊以上的少许明相，这是身远离之因。如喜金刚的修法《海生》中所说等，与生起次第一同修习四轮之拙火等，则不需要如上所说的微细明点。因此，微细明点是作为生起不共乐的表征，此外还会出现各种不同的所缘。此时的乐受虽然也极为微小，但因为是相对于它的三相或四相的部分而生起，所以并非一切自性分别念都止息，而是仅仅止息了少许自性分别念的部分。从那个因如何生起身远离呢？对于本尊显现和乐受二者都习惯之后，经由种子、手印，或者拙火、事业手印等等，在修习乐受之时，直到有分别念的运作之前，将心专注于内外所缘。
English
That is to say, it is necessary to have one where the mind appears as the deity's form through bliss, and that bliss must also be of the nature of the melting of the winds into the central channel through the power of meditation. It is not necessary to actually generate it based on conceptualization, but the appearance of the deity's form is also just the appearance of the deity's form in the mind and intellect, and not the actual appearance of the deity's form. Secondly, as stated in this tantra itself, one meditates on the subtle bindu during the yoga of conceptualization, as stated in the third chapter: "If the jewel becomes stable, then rejoice," and so on. In the sixth chapter, it says: "Like the color of a blue lotus, especially the five tips, diligently like a barley grain, contemplate on the tip of the nose. Like the size of a chickpea, with eight petals and filaments, know this at the tip of the nose, by meditating one will be inclined towards enlightenment." As it is said, like the secret tip of the nose, letters, hand gestures, and so on, when meditation becomes stable, because there is the lower end of the conventional central channel at that place, therefore, by the order of the fire element entering, abiding, and dissolving there, the burning and dripping of branch channels other than the central channel will arise, and by gradually becoming accustomed to this, eventually the lower end of the central channel will slightly enter the wind and bindu, and the experience of bliss and emptiness will be repeatedly drawn and accustomed to, and at the very least, it is necessary to accomplish a slight clarity of one deity or more, which is the cause of physical isolation. As it appears in the sadhana of Hevajra, such as that which arises from the Ocean Born, and so on, when meditating on the inner heat of the four chakras together with the generation stage, such subtle bindus as mentioned above are not necessary. Therefore, the subtle bindu is a symbol for generating uncommon bliss, and various other objects of focus will also arise. The bliss in this case is also very subtle, but because it arises as a part of the three or four appearances relative to it, although all the conceptualizations of self-nature do not cease, only a small part of the conceptualizations of self-nature dissolves. How is physical isolation generated from that cause? After becoming accustomed to both the appearance of the deity and bliss, through seeds, hand gestures, or inner heat, action seals, and so on, while cultivating bliss, until there is the activity of conceptualization, focus the mind on external and internal objects.