English
Now, let me briefly explain: the place for meditation, the individual who meditates, the time for meditation, the conducive conditions for meditation, and the nature of what is to be meditated upon. First, one should meditate in blessed places that are conducive to meditation and free from harm from humans and non-humans, or in one's own home. If minor disturbances do not cause harm, then one should meditate in places such as charnel grounds. Second, one should be someone who has received empowerment and possesses vows. Third, for beginners, nighttime is the primary time for focusing the mind. Generally, meditation and recitation can be divided into three or six sessions, but primarily one should engage in four sessions of yoga. After gaining some stability, one should meditate continuously with reverence. Fourth, one should gather unwavering courage, a qualified consort, objects for upholding vows, and offerings. As Guru Rinpoche said, "Residing in a pleasant place, together with a consort, uphold the vows of the five nectars, and make offerings and tormas." As it is said, "With a mind free from doubt, one can accomplish all activities with this." Furthermore, the common vehicle's views and possessing the complete posture, etc., are also conducive conditions for samadhi. Fifth, how to cultivate the wisdom of the generation stage, how that wisdom increases in the four types of individuals, and an explanation of the stages of entering into that wisdom. First, it is necessary to identify what is to be abandoned. The Vajra Tentra says, "To destroy ordinary conceptual thoughts, the true meditation is thoroughly proclaimed." Therefore, ordinary appearances and attachment are the two. By meditating on the yoga of the appearance of the deity's form and attachment to the deity, one can immediately prevent the manifestation of appearance and attachment. This is because, by understanding emptiness, one does not develop a true attachment to either ordinary or deity appearances. For these three—appearance, attachment, and true clinging—one must strive to cultivate the antidotes that are contrary to each. In the Paramita Vehicle, one merely prevents the arising of suffering as a result by destroying the cause, afflictions. Here, however, one must first transform the truth of suffering, the impure appearance, into a pure
Chinese
转化为坛城后，痛苦的显现立即止息。导师智足也说：除了庸常分别念的延续之外，不存在其他的轮回痛苦。与此相违背的心，会现量证悟。具有深广自性的，不会产生分别念。又说：对于任何不相符的事物，一旦发生转变，那行进也会增长广大，见解和学识也会增上，从而使自身的不相符彻底止息。对此，有与庸常之相违背的本尊之相，有与庸常之人的我慢等相违背的黑汝嘎等之我慢，以及与彼等之实执相违背的如幻之希求，若对彼等生起明相，则彼等立即止息，且明相也易于生起，如具贪者于意境中见到女子之明相一般。在《释量论》中也说：因此，真实与非真实，任何串习纯熟的，当串习圆满时，那明晰无分别的智慧即是果。意思是说，串习后，真实与非真实二者的明相都会产生。如是宣说了断除与亲近之理后，如是之明空乐的修法是：在成办明相时，往昔的上师们将顶髻宝等身体的各个部分执为所缘，认为在那上面获得明相后，再广大地开展。有些则遮止那样做，认为应将整个坛城或仅是身像作为唯一的对境来成办明相。对于初学者来说，无法修习广大的所缘，因此前者必定重要。对于已经能够清晰地显现广大所缘的人来说，后者也可以。获得明相后，为了不退失且获得稳固，必须延长时日进行修习。生起我慢之法是，我们这些口诀派上师们的口耳相传是：仅仅认为“彼即是我”的力量微弱，因此要安住于认为彼之身语意的功德，以及智慧、慈悲、能力三者，种种事业等一切都是自己的这种认识上，从而修习本尊之想。
English
Having transformed into a mandala, the appearance of suffering is immediately ceased. The teacher Yeshe Zhap also said: Other than the continuation of ordinary conceptual thoughts, there is no other suffering of samsara. The mind that is contrary to this will directly realize. That which has a profound and vast nature will not generate conceptual thoughts. It is also said: For any incompatible things, once a transformation occurs, that progress will also increase greatly, and views and learning will increase, thereby causing its own incompatibility to completely cease. In this regard, there is the aspect of the deity that is contrary to the ordinary aspect, there is the pride of Heruka and others that is contrary to the pride of ordinary people, and the desire like illusion that is contrary to the clinging to reality of those. If clarity arises for those, then those will immediately cease, and clarity is also easy to arise, just as a greedy person sees the clarity of a woman in the realm of the mind. In the Commentary on Valid Cognition, it is also said: Therefore, true and untrue, whatever is very familiar, when familiarity is complete, that clear non-conceptual wisdom is the result. It means that after familiarization, the clarity of both true and untrue will arise. Having explained the method of abandoning and cultivating in this way, the method of meditating on such clarity and emptiness bliss is: When accomplishing clarity, the former lamas held each part of the body, such as the crown jewel, as the object of focus, and thought that after obtaining clarity on that, they would then develop it extensively. Some forbid doing that, thinking that the entire mandala or just the body should be taken as the sole object to accomplish clarity. For beginners, it is impossible to practice a vast object of focus, so the former is definitely important. For those who have already been able to clearly manifest a vast object of focus, the latter is also sufficient. After obtaining clarity, in order not to regress and to obtain stability, it is necessary to prolong the time for practice. The method of generating pride is that the oral transmission of our lineage masters is: Merely thinking "That is me" is weak, so one must abide in the recognition that all the qualities of his body, speech, and mind, as well as wisdom, compassion, and abilities, all kinds of activities, etc., are one's own, thereby practicing the deity's thought.
Chinese
那二者是明晰的等持。修持空性的方法是：稍微明晰本尊的形象，以及傲慢的形象鲜明，对此以忆念本体而明晰觉知，若能以不作意的状态守护，则显现为本尊的显现执着，其本体不见到任何戏论的自性。应如是修持生起次第本尊离戏的自性。不能如是行持者，仅修习空性之定解或信解也能成就。乐受是通过修持微细明点的瑜伽来成就的，即由于分别念重，故将心专注于上方的鼻尖或心间的明点；烦恼重者，则将心专注于下方的密处的鼻尖明点；依靠这些而修持各种生命力，以及修持拙火瑜伽等，从而生起乐受。修持这些，风心融入中脉，也会生起融乐，此乐受虽是圆满次第的证悟，但在生起次第本尊的增益之时出现，故作为其支分。譬如，在智慧本智灌顶之时，依靠手印的生命力而生起风融入中脉的乐空，虽也说是圆满次第的智慧，然而类似于在成熟解脱二者中，归摄于成熟。在圆满次第之时，并非由拙火或业手印所生的乐空，而是由风融入中脉所生者，虽是生起次第乐受的证悟种类，但因与其相关且为了风融入中脉，故归摄于圆满次第。此处说依靠业手印来成就生起次第的乐空，需要以嗡（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字等一些所缘来遮止明点，这似乎是在生起次第时需要比圆满次第成就乐空更为困难之事，这与内之次第二者仅修持次第相违背，是相违之处。所有这些也都要在稳固之前努力猛修。稳固的标准是获得烟等五种现相，或心相之量的征相，以及极
English
Those two are the clear samadhi. The method of cultivating emptiness is: slightly clarifying the image of the deity, and the image of pride is vivid, and by remembering the essence, one can clearly recognize it, and if one can protect it in a non-artificial state, then the appearance of the deity's appearance will be seen as not seeing the nature of any elaboration in its essence. One should cultivate the nature of the deity of the generation stage that is free from elaboration. Those who cannot do so can also achieve it by merely practicing the certainty or belief of emptiness. Happiness is also achieved by cultivating the yoga of subtle points, that is, because of the heavy distinction, the mind is focused on the tip of the nose above or the point of the heart; those with heavy afflictions focus on the tip of the nose of the secret place below; relying on these, they cultivate various life forces, and cultivate fierce fire yoga, etc., thereby generating happiness. By meditating on these, the wind and mind merge into the central channel, and melting happiness will also arise. Although this happiness is the realization of the completion stage, it appears during the enrichment of the deity of the generation stage, so it is made a part of it. For example, at the time of the empowerment of wisdom and wisdom, if the bliss and emptiness of the wind merging into the central channel arises due to the life force of the mudra, it is also said to be the wisdom of the completion stage, but it is similar to being included in maturation among the two maturations and liberations. Even in the completion stage, the bliss and emptiness arising from fierce fire or karma mudra, which are not arising from the wind merging into the central channel, are types of realization of the bliss of the generation stage. However, because they are related to it and for the purpose of the wind merging into the central channel, they are included in the completion stage. Here, it is said that to achieve the bliss and emptiness of the generation stage by relying on karma mudra, it is necessary to be able to block the bindu with some objects of focus such as the Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) syllable. It seems that it is said that it is necessary to do something more difficult than achieving bliss and emptiness in the completion stage during the generation stage, which contradicts the fact that only the two internal stages are cultivated in sequence, which is a contradiction. All of these must also be practiced vigorously with effort until stability. The standard of stability is to obtain the five signs of appearance such as smoke, or the signs of the measure of mind signs, and extreme
Chinese
也说会生起堪忍的安乐。有人说，生起次第的修习止观，必须依赖微细明点的瑜伽。那么，在哪些密续部中没有宣说微细明点的瑜伽，也要把这个当作自己造作的结合吗？因此，修习止观，对于本尊的身像和其身体的各个部分，都是可以的。微细明点的瑜伽，是对于学习第三瑜伽的人来说，在明点的中央观想坛城，并且在其心间也观想明点等，是这样用心安住的。第二是：像这样修习生起次第，会转变为四种人的证悟瑜伽，即最初的业者，智慧降临者，对智慧稍微有自在者，以及最自在者。第一是：从最初修习开始，粗大的本尊们不能同时显现，直到次第显现为止。第二是：粗大的坛城同时显现后，从生处本尊等开始，直到不能同时显现为止。第三也称为对智慧有自在，从生处本尊们也能同时显现开始，仅仅到此为止，也有单单依靠生起次第就能成就的。从这之后，如果不和圆满次第相结合，就不会产生。现在还要将生起次第和圆满次第两者结合起来修习，能将坛城在微细明点的中央舒展和收摄，并且早晚和中间没有分别，如果精勤，就能日夜不停地安住在生起次第和圆满次第的等持中，直到禅定的事业没有阻碍地完成为止。第四也称为对智慧完全自在，在一刹那间，会生起无量无尽的等持的明相，仅仅在心中想一想，就能成办许多有情的事情，这是生起次第本身的证悟完全圆满究竟，以及圆满次第的暖相之后的证悟圆满产生，两者都具备才行。第三个的进入方式有无量多种，如果在此归纳，就是现观的支分和具有支分的现观两种。第一种是宣说亲近修持四支的誓言和三摩地的誓言。
English
It is also said that bearable bliss will arise. Some say that the practice of calm abiding in the generation stage must rely solely on the yoga of subtle bindus. Then, in which tantra sets where the yoga of subtle bindus is not taught, should this also be regarded as a self-made combination? Therefore, the practice of calm abiding is possible with the deity's form and each part of its body. The yoga of subtle bindus is for those who are learning the third yoga, focusing on visualizing the mandala in the center of the bindu, and also visualizing the bindu in its heart, etc. Secondly, by practicing the generation stage in this way, one transforms into the yoga of realization of four types of individuals: the initial practitioner, the one with wisdom descending, the one with slight mastery over wisdom, and the one with complete mastery. The first is from the beginning of practice until the coarse deities cannot appear simultaneously but appear sequentially. The second is from the simultaneous appearance of the coarse mandala until the deities of the birthplace, etc., cannot appear simultaneously. The third is also called having mastery over wisdom, starting from the simultaneous appearance of the deities of the birthplace. Up to this point, there are those who can achieve it solely through the generation stage. From this point onwards, it does not arise without being connected to the completion stage. Now, by combining and practicing both the generation and completion stages, one can expand and contract the mandala in the center of the subtle bindu, and there is no distinction between sessions and intervals. If one is diligent, one can abide in the samadhi of the generation and completion stages day and night without interruption, until the activities of meditation are completed without hindrance. The fourth is also called having complete mastery over wisdom. In a single moment, countless and inexhaustible clear appearances of samadhi arise, and one can accomplish many things for sentient beings just by thinking of them in the mind. This requires the complete and ultimate realization of the generation stage itself, and the complete generation of realization after the warmth of the completion stage, both of which must be present. There are countless ways to enter the third stage, but if summarized here, there are two: the limbs of Abhisamaya and the Abhisamaya with limbs. The first is the explanation of the vows of the four limbs of approach and accomplishment, and the vows of the three samadhis.