English
In the generation stage, it is merely the mixing of the mind's entry; the three intermediate stages are the very time for generating the seed. When requesting entry through song, there are many different entrances. Some intermediate beings think of entering through the mother's hair, so there are cases of entering the womb from the crown of the head; just as there are cases of entering through the mouth because they want to suck milk; just as some think of entering through the father's mouth, there are cases of entering through the father's mouth; some think of touching the genitals to enter, so there are cases of entering the vulva from the very beginning. The result of this is the establishment of Vajradhara, and at the time of generating the fivefold manifest enlightenment, meditating on the seed syllable Hūṃ (ཧཱུྃ, Hūṃ, hūṃ, 吽) and others is to purify the five stages of the womb. In the method of generating the five-pointed vajra, the lower five points are the completion of the five faculties, and the upper five points are the five fingers of each hand and foot, and the head is combined with the parts of the eyes, ears, nose, tongue, and body. Also, in the stage of the result, generating from just a mass of light is in terms of brevity. The sense bases and the blessings of body, speech, and mind, etc., are the gradual increase of the faculties and the three doors of body, speech, and mind, and by examining them particularly, they become capable of enjoying objects, and the absorption of the wisdom being is the distinction of differences, empowerment is entering the dharma of one's own lineage, offerings and praises, etc., are enjoying desirable qualities, the re-absorption of the mandala is dying beyond time, and the standing up of the deity image in the interval of meditation is a symbol of taking rebirth again in another life. Secondly, applying it to the result is also the palace that is the same as the place where one attains enlightenment, the fivefold manifest enlightenment, etc., that are the same as the way of becoming a Buddha, generated by the generation stage, offerings, praises, recitations, re-absorption of the mandala, etc., that are the same as the deeds of a Buddha, receiving offerings, teaching the dharma, etc., are the same as the activities of benefiting beings. Furthermore, the three bodies, and the vast difference of their emanations, obtaining empowerment from the Buddhas of the ten directions and then engaging in the benefit of beings, and the appearance of passing into nirvana to impure beings to be tamed, and teaching the dharma to the pure retinue, and the uninterrupted activities of benefiting beings through emanations, etc., in sequence.
Chinese
应当结合起来。因此，上师们的教言说，向上看与清净的形象相符，向下看与轮回的形象相符，虽然这样说，但现观次第的主要部分与所调伏之处的情形相符，因此具有调伏它的能力，与果位的情形相符，因此具有获得它的能力。第二，详细地说明此道的生起次第，包括支分和果位。详细地说明真实的生起次第，说明其智慧生起的方式，说明从中成就果位的方式。第一，一般来说，谁能说尽此等戒律的无边修法呢？然而，如果按照黑行派的论典来说，那么有外坛城观修的次第和身坛城观修的次第。第一，有广大观修现观次第，结合十二缘起的清净，以及修持显空乐的方法。第一，分为前行和正行两种，第一，分为成就顺缘和遣除违缘两种。其中的第一，分为积累福德资粮的顺缘和取受因道两种。第一是前行等，也就是进入草垫后，前行的次第是供养朵玛先行。这里有些智者认为前行朵玛先行，另一些人说自己在修法时，前行朵玛绝对不放弃，这是不必要的遮止。如果你们已经念诵本尊咒语后进行修持时，难道看不到前行朵玛吗？或者认为那个修法不是修持的时候吗？因此，虽然广做供养朵玛是主要的，但也不需要遮止前行朵玛。如果这些没有完成，那么除了初次进入念诵本尊咒语的时候，即使每天不做，也能明显地看出遮止是很小的。然后，虽然汉地论典中没有，但皈依、发心、祈祷，以及用百字明来清净相续，是上师们的实践，非常好。实际上，依靠清净的所依才能产生积累资粮的能力，不清净则不会产生，因此积累资粮的这三者中的第一是积累者，也就是修行者，为了清净他的相续。
English
They should be combined. Therefore, the sayings of the previous lamas say that looking upwards is in accordance with the image of purification, and looking downwards is in accordance with the image of samsara. Although it is said that way, the main parts of the Abhisamaya-alamkara stages are in accordance with the state of what is to be subdued, so it has the ability to subdue it, and it is in accordance with the state of the fruit, so it has the ability to obtain it. Secondly, in particular, the generation stage of this path, including the limbs and the fruit, is explained in detail. The actual generation stage is explained in detail, how its wisdom arises is explained, and how the fruit is achieved from it is explained. First, in general, who can express all the infinite methods of accomplishing this vow? However, if we explain according to the texts of the Black Practitioners, then there is the order of meditating on the outer mandala and the order of meditating on the body mandala. First, there is the extensive meditation on the stages of Abhisamaya-alamkara, combining the purification of the twelve links of dependent origination, and the method of accomplishing appearance, emptiness, and bliss. First, there are two: the preliminary and the main practice. First, there are two: accomplishing favorable conditions and abandoning unfavorable conditions. The very first of these is the accumulation of merit and the taking of the causal path. The first is the preliminary, etc., that is, after entering the grass mat, the preliminary stage is the offering of tormas first. Here, some scholars think that the preliminary torma should go first, while others say that they never give up the preliminary torma during their practice, which is an unnecessary prohibition. If you have recited the mantra of the deity and then practice, don't you see the preliminary torma? Or do you think that the practice is not the time for practice? Therefore, although it is important to make extensive offerings of tormas, it is not necessary to prohibit the preliminary tormas. If these are not completed, then it is obvious that the prohibition is small, even if it is not done every day, except for the first time entering the time of reciting the mantra of the deity. Then, although it is not in the Chinese texts, taking refuge, generating bodhicitta, making supplications, and purifying the mind stream with the hundred-syllable mantra are the practices of the lamas, which is very good. In reality, the ability to accumulate merit arises only by relying on a pure basis, and it does not arise from impurity, so the first of these three accumulations of merit is the accumulator, that is, the practitioner, in order to purify his mind stream.
Chinese
忆念三种清净，即语、意、身三种，加持为咒语、智慧和本尊身。加持蕴界也是如此。有些精通智慧的学者如此认为。理由是，这包含在十自在语轮的“这”之中，并且在行持和显说中被说成是修习。虽然如此说，但如果那样，那么十忿怒尊的守护轮也必须按照黑行派的规矩来修习，因为那两个理由。一般来说，那样修习也没有矛盾，但因为不是这位导师的意图，所以这里不需要。第二，处所是迎请福田。第三，如何积聚的方式是，以顶礼和供养，无论广略何种方式先行，来做七支供。必要是不仅圆满共同的资粮，而且特别是生起真实正行的禅定的因——积聚资粮。那些仪轨的广略，无论哪种方式都有，但认为没有矛盾。第二，将死亡转化为法身，将中阴转化为报身。第一是积聚智慧资粮的真实，即以空性等等。这有三种，第一，所净之基是：有情众生的死亡之心，是光明、空性、无分别的自性，也就是所谓的死亡光明。第二，所净之果是：法身无分别的智慧。成为圆满次第光明和乐空无二的特殊成熟之因。第三，以能净之道，将道转化为：修习与基果二者都相符的空性之道，将所净清净和圆满成果的慢心或信解安立，下面的也应以此类推。这也有三种或四种解脱，以及仅仅念诵和修习空性咒语也可以，但在实修上，念诵两个咒语，第一个知道是唯心，第二个应信解一切皆是空性。按照这位导师的规矩，是极其好的。第二是积聚智慧资粮的果，即那达等。这有三种，所净之基是：刚从死亡中醒来，中阴身成就，心识显现三种气。
English
Remembering the three purities, namely, speech, mind, and body, blessing them as mantra, wisdom, and deity body. Blessing the aggregates and elements is also like that. Some scholars who are proficient in wisdom think so. The reason is that this is included in the "this" of the ten powers' speech wheel, and it is said to be practiced in conduct and expression. Although it is said so, if that is the case, then the protective wheel of the ten wrathful deities must also be practiced according to the rules of the Black Practitioner, because of those two reasons. In general, there is no contradiction in practicing like that, but since it is not the intention of this teacher, it is not needed here. Second, the place is inviting the field of merit. Third, the way to accumulate is to do the seven-branch offering by preceding with prostration and offering, whichever is extensive or concise. The necessity is not only to complete the common accumulation, but especially to accumulate the cause of generating the samadhi of the actual main practice. The extensive and concise rituals of those are available in various ways, but it is seen as not contradictory. Second, transforming death into Dharmakaya and Bardo into Sambhogakaya. The first is the actual accumulation of wisdom accumulation, i.e., with emptiness, etc. There are three in this. First, the basis of purification is: the mind of death of sentient beings is of the nature of luminosity, emptiness, and non-discrimination, which is also called the clear light of death. Second, the result of purification is: the wisdom of the Dharmakaya, which is non-discriminating. It becomes a special ripening cause of the completion stage luminosity and indivisible bliss and emptiness. Third, with this path of purification, the way to transform the path is to meditate on the path of emptiness that is consistent with both the ground and the result, and to establish the pride or faith that the basis of purification is pure and the result is complete. The following should also be inferred in this way. There are also three or four liberations in this, and it is also okay to recite and meditate on the mantra of emptiness alone, but in practice, by reciting two mantras, the first knows that it is only mind, and the second should believe that everything is emptiness. According to the rules of this teacher, it is extremely good. The second is the result of accumulating wisdom accumulation, i.e., Nada, etc. There are three in this, the basis of purification is: immediately after waking up from death, the Bardo body is accomplished, and the three appearances of mind are wind.
Chinese
以及坐骑。 修习的果是风心完全清净的智慧身，以妙相好庄严的受用圆满报身。 圆满次第只是由风心所成的身，成为双运的成熟因。 修习的方式，或者说将道融入生活的方式是，与基果二者在形态上相似，从空性中一起身，就观想一个极其微细的形象，仅如那达（nāda）之量。 并生起清净圆满的慢心。 这二者的必要是，主要在于所修之基和能修之法二者，但暂时是为了了知下面将要出现的坛城景象，是空性的奇妙变化。 此处略微讲述一下总义，有共同的法道四种，和特殊的法道九种。 第一种是，总的来说，在生起次第和圆满次第的所有修习次第中，以前的藏族人创造了“转为道用之法”或者“四道用”的术语，这真是非常好的佛教术语。 其中，基之形态转为道用是，通过修习与果相似之形态，生起明相，从而遮止不净之显现，比如修习白骨观，生起明相之时，遮止贪欲之情。 信解转为道用是，对何处生起信解，则彼处显现，比如地狱之火，舍利弗以信解为水，则火变为水。 果转为道用是，修习所要获得的果，则能成就彼果，比如修习寂止和胜观之相，则能成就禅定之心。 加持转为道用是，通过佛等的加持，将凡俗的身体和心识转变为智慧，比如将铁变为黄金，通过加持则能转变。 第一种是，一切本尊和乐空，中间两种也存在于生起次第的一切本尊中。 后者是将智慧本尊融入自身，以及将自身和脉气观想为本尊，从而生起加持，以及念诵咒语和供养食子等，但主要的是，如云：“仅凭上师之加持，刹那之间即能生起。” 就像这样，通过虔诚和上师的加持，将大手印现证于道。 这就显示了它能够转为道用。 第二个方面