Chinese
是无有分别的。法身是无二的。这样说着，并发起意念。仅仅是前行念诵时，以这善根我速能，成就具德上师尊，等等，作广略随宜的回向发愿。第二，正行修持方面，从心髓续部中，知入特征等，将道的次第连接起来修持，有三点：确定作为因的知之特征的见解；修持作为缘的入之特征的禅定；生起对顺带的暂时和究竟的果的定解。第一点是：如经文和大学者们的金刚语口诀见解之鬘一般，从所调伏的世间和调伏者出世间的十一种次第，消除前前的一切邪分别，而依次引导至后后的意旨。最终确定大圆满，真俗无别，殊胜的大法身。如果将作为缘的入之特征的禅定，识蕴之鬘或识蕴转为道用，生起次第与修法相结合而作，则前行九法如事业般，以及进入正行生起次第的次第，以三种禅定来覆盖。生起所依和能依的坛城后，作誓言与智慧无别之状，可以学习所缘本尊的显现执着。如果与事业的经文相结合也很好，这样则三处加持，广布灌顶，从迎请智慧轮到赞颂之间，以现观的方式修持。安住的次第是学习所缘的主尊本尊的显现执着，其中也有形相清晰，我慢稳固，清净忆念三种。形相清晰，以心专注于总相，从而清净对下品的唯有显现的习气；以心专注于别相，从而清净对它的执着的习气，这是生起次第的正行，是修持明咒的止观的殊胜方便。并且，作为它的支分，主要是成办共同成就的我慢稳固，以及使之成为生起次第殊胜成就的近取因和圆满次第的成熟因的清净忆念等，以禅定
English
are without distinction. The Dharmakāya is non-dual. Thus speaking, generate the intention. When reciting only the preliminaries, "May I quickly, through this virtue, attain the glorious Lama," etc., make dedications and aspirations in whatever way is appropriate, whether extensive or concise. Secondly, regarding the actual practice, from the Heart Essence Tantra, "Characteristics of knowing and entering," etc., connect the stages of the path and practice them in three points: Ascertain the view, which is the characteristic of knowing as the cause; meditate on samādhi, which is the characteristic of entering as the condition; and generate certainty about the incidental temporary and ultimate results. The first point is: Like the Vajra words of the scriptures and great scholars, the garland of oral instructions on view, from the eleven stages of the world to be tamed and the tamer, the transcendent vehicle, eliminate the wrong conceptions of each preceding stage and gradually lead to the intention of each succeeding stage. Finally, ascertain the Great Perfection, Mahā Ati, the inseparability of the two truths, the supreme great Dharmakāya. If the samādhi, which is the characteristic of entering as the condition, is made into a garland of consciousness or the transformation of consciousness into the path, and the generation stage is combined with the sādhana, then the nine preliminary practices are like activities, and the stages of entering the actual generation stage are covered by the three samādhis. Having generated the mandala of the support and the supported, make it in the form of the inseparability of the samaya and wisdom beings, and it is permissible to train in the appearance and attachment of the visualized deity. It is also good to combine it with the scriptures of activities, in which case the three places are blessed, the empowerment is spread, and from the invocation of the wheel of wisdom to the praise, practice in the manner of manifest realization. The stage of abiding is to train in the appearance and attachment of the visualized main deity, in which there are three aspects: clarity of form, stability of pride, and purity of mindfulness. Clarity of form, by holding the mind on the general form, purifies the habit of mere appearance in the lowest; by holding the mind on the specific form, purifies the habit of attachment to it, which is the actual practice of the generation stage, a special means of accomplishing śamatha of mantra. And, as its branches, mainly the stability of pride, which accomplishes the common siddhis, and the purity of mindfulness, which makes it become the proximate cause of the supreme siddhis of the generation stage and the maturing cause of the completion stage, with samādhi.